THE WAY TO HEAVEN SHEVVING 1. That Saluation is onely in the Church 2. What that Church is 3. By what meanes men are added to the Church 4. The Author or Efficient of this addition 5. The time continuance of that worke 6. The happinesse of those that are added to the Church By Iohn Phillips Bachelor of Diuinity and Pastor of Feuersham in Kent Isa. 30.21 This is the way walke in it LONDON Printed by FELIX KINGSTON 1625. TO THE RIGHT WORSHIPFVLL THE MAIOR and the IVRATS his BRETHREN AND TO THE COMMVNALTIE of the Towne and PORT-LIMME of FEVERSHAM in KENT I. P. wisheth happy societie with the heauenly Ierusalem heere and in heauen Right Worshipfull and Beloued HAppinesse is the common obiect of euery mans desire so that as Seneca saith Viuere omnes beatè volunt There is not a man that would not be happy But there are two obstacles that hinder the attainement of this desired Happinesse One is as hee saith well Sed ad peruidendum quid sit quòd beatam vitam efficiat caligant Their sight is so dimme that they cannot perceiue what that thing is that makes a man happy The other is Si viâ lapsus est If a man misse of the right way In which case Ipsa velocitas maioris interualli causa fit The faster he runnes the farther hee is out of the way Therefore this wise Heathen man doth giue good counsell Decernatur it a que quò tendamus qua We must looke both to the end whereunto wee ayme as also to the way whereby wee may attaine vnto it For the course of the world is vtterly against reason Pecorum ritu se qui antecedentium gregem pergentes non qua eundum est sed qua itur That men indued with reason should imitate the brute and vnreasonable creatures which follow one another though it bee out of the way as if men should goe on not considering what way they ought to goe but what way is usually gone of others But this is non ad rationem sed ad similitudinem viuere not to liue according to reason but according to example not like men but like Apes Now our good Guide who is the Way the Truth and the Life and therefore a better Instructer then the wisest heathen hath directed vs Christians both to the end and to the way leading vnto that end which is true Happinesse in deed and consisteth in the fruition of God by the meanes of sauing knowledge and grace in this life with the rest of the Church Militant heere in earth as also by inioyning his glorious presence with the Church Tâ—iumphant in heauen So that if we follow his direction wee shall know quò qua both whither and by what way we must goe to attaine true felicity here below as S. Augustine saith by faith and heereafter aboue by sight And this is the scope which I haue propounded to my selfe in this Treatise that I might not onely by liuely voyce say This is the way walke in it but as it were by the hand leade you in the way for I am obliged by the bond of dutie as being your Pastour and you my flocke both to pray for you and to direct you the best I can in this heauenly course Which as I haue carefully indeuoured to doe amongst you by the space of almost twenty yeeres so I wish I may with good successe happily continue to our mutuall ioyes through Gods blessing For I can truly say with the Apostle My hearts desire and prayer to God for you is that ye might be saued and with the Prophet Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way Giue me leaue then I beseech you to stiree vp your Christian mindes to an vnfained desire and indeuour to enter into this way tending to life and happinesse In worldly benefits wee would not haue others to goe before vs why should wee not haue as great nay greater care of heauenly things Our Sauiour vpbraided the chiefe of the Iewes for that Publicans and Harlots went into the Kingdome of God before them And what a shame is it as S. Augustine saith Vâ— simplices Idiotae rapiant nobis Coelum nos cum nostra scientia mergamur in infernum That simple Idiotes should snatch heauen from vs and we with all our knowledge and learning should be plunged into hell Oh let vs not doe our selues so great aniniurie It is the propertie of worldlings who liue not according to faith as S. Augustine speaketh to angle for all their peace and prosperitie in the sea of temporall profits whereas the righteous liue in full expectation of the glory to come Which that you may also doe take for your furtherance this weake helpe in good worth vse it and peruse it I hope you shall finde your labour well bestowed The occasion of this Worke was the interring of our neighbour Master Edward Lapworth Doctor of Physicke It is for the method and matter the very same that was then publikely deliuered by liuely voyce but is now not onely amplified by accesse of those things that the strictnesse of time would not then permit but is also further inlarged into a conuenient Treatise the waight of the matter and fitnesse of these times so requiring If any desire to know the reason of the publishing of it I must ingenuously confesse it was neuer liberally intended on my part but rather extorted and wrung from mee for had it not beene for a furious and ouer-hasty Midwife that drew it out of the wombe by violence this Embryon had neuer seene the light Yet when I did call to minde That Samsons Lyon had honie in it so that out of the eater came foorth meate and out of the strong came foorth sweetnesse I did willingly set vpon this Worke hoping that by the blessing of God some wholesome food and sweet repast might issue out of these bitter beginnings to the refreshing of the hungry soule But to leaue Parables and to speake plainely This Gentleman deceased was noted of all that knew him to bee inclined to the Romish Religion At the Funerall I tooke occasion to speake something of the deceased which either of simple misprision or sinister acception was misconstrued and by some officious hearers carried as newes to such whose eares are patent and gates wide open to receiue the tale-bearer Heereupon the poore Predicant was rated as if it had beene a Schoole-boy by some austere Pedantee and yet the Censor had nothing to obiect praeter auditum but onely by bare heare-say not one auditor obiecting any thing against the Teacher but some godly and well-minded shewing their acceptance did giue him thanks for his labours Now forsooth the criminations or faults obiected were these 1. That the deceased partie was commended being accounted a Papist yea and a seducer The
of Saints for as the Doue found no rest for the sole of her foote but was faine to returne into the Arke againe so let a man compasse the whole world yet shall he neuer bee able to finde rest to his soule till by entering into the Church he take Christs yoke vpon him Let him with Salomon try all things vnder the Sunne pleasures riches honours and what the world can afford he shall at the last be driuen to cry out Vanitie of vanities and conclude when all is done He are the end of all Feare God and keepe his commandements for this is all of man all his duty and all his dignity and without this all that a man is or hath is but meere vanity So much for the first branch The next point to be considered is What that Church is where saluation is to be had A very necessary question for these times wherein we liue in regard there is not a sect or faction in all the Christian world that doth not challenge the name of the Church to it selfe But wee must know that there is nothing more childish then to boast of the name of a thing when the thing it self is wanting We haue a maxime in Logick A nomine ad rem non valet consequentia To argue from the name to prooue that the thing is so because it is so named is an argument inconsequent Our Sauiour â—eâ—s the Church of Smyrna that there are that say they are Iewes and are not but are the Synagogue of Satan And to the Church of Sardi he saith I know thy workes for thou hast a name that thou art aliue but thou art dead The Church of the Laodiceans was of al the rest of the Seuen Churches in the worst condition being neither cold nor hot as we may see in that our Sauiour giueth them not any one commendation at al as he doth to the rest of the Churches giuing them their due praise notwithstanding he doeth withall taxe them for their errours no doubt to this end both to shew his detestation of luke-warmenesse and that where luke-warmenesse in Religion is there is no goodnesse to be expected Yet these Laodiceans as fâ—rre as they were from the true zeale of Religion did notwithstanding boast themselues to bee rich and lacke nothing whereas indeed they were wretched and miserable and poore and blind and naked It is therefore a very silly and simple part to take men at their bare word as our seduced Romanists doe in so waightie a matter as Religion is The men of Berea are commended for that they searched the Scriptures daily whether those things were so or no euen which Paul himselfe taught And it is recorded to the praise of the Church of Ephesus that they had tried them which said they were Apostles and were not and had found them lyers And indeed it is veritie that we ought to looke for and not suffer our selues to be carried away with words and shewes For whosoeuer is a good and true Christian saith S. Augustine must know that wheresoeuer hee shall finde truth it belongs to his Lord. Let vs therefore search into this truth that so wee may finde out the true Church where saluation is to be had The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth signifie a company an assembly or congregation of people called together and is sometime taken for ciuill meetings in Townes and Cities or humane societies sometimes for Ecclesiasticall assemblies and meetings of the Church and people of God as in our Text and euery where is Scripture and Ecclesiasticall writers It is also vulgarly vsed for the place where the congregation doth meet to performe Religious seruice but improperly and abusiuely and is therefore reprehended by Laurentius Valla Many saith hee call sacred Temples by the name of the Church but I know not by what right for indeed the word doth signifie a congregation of men not places Which I would intreate you the rather to note because our Aduersaries in their Rhemes Testament doe with such spightfull words traduce vs for translating Congregation rather then Church They would make the world beleeue with their Bragadochio Campian that the very name of the Church is a Scar-crow to Protestants They might haue moderated their sharpe censure considering that the Translation was answerable to the propriety of the Greeke word or they might haue opened their eyes and looked into our Booke of Articles published twenty yeeres before their Rhemes Notes did see the light or they might haue seene if they had not beene wilfully blinde that in our Booke of Common Prayer the word Church is ordinarily vsed in euery passage in our Prayers and Collects in the administration of our Sacraments in the celebration of Matrimonie in the confession of our Faith at euery meeting of the Church By all which euidences it may appeare how farre the Church of England is from any distaste of the name of the Church But indeed they had their answere long agoe that their Note is false and foolish and that the Translator rather vsed the word Congregation then Church to auoide ambiguitie but after the people were taught to distinguish of the word Church and to vnderstand it for the mysticall Body of Christ the later Translators vsed that terme not that the other was any corruption or the later any correction but to declare that both is one Leaue we the word and come to the thing and matter it selfe The Church out of which there is no saluation is set foorth vnto vs in a diuerse Notion not that there is any more then one true Church but because that one Church is considered in a diuerse respect and is in the parts of it of a different condition The name of the Church comprehendeth sometimes the whole company and congregation of the faithfull that euer were are or shall be to the end of the world within this Notion are included not onely that part which is Militant in earth but that also which is Triumphant in heauen yea the very Angels themselues Therefore it is said that by Christ God hath reconciled all things vnto himselfe and set at peace through the Blood of his Crosse both the things in earth and the things in heauen These are the elect inuisible knowne onely to God in the iudgement of veritie and certaintie The Lord saith the Apostle knoweth who are his and knowne to men onely in the iudgement of Charitie as we may see by the same Apostle to the Thessalonians distinguishing the sound members of the Church from the counterfeit But wee ought to giue thankes alway to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation In a second Notion by the Church is vnderstood the society of those which make externall profession of the truth
there but that it continued still and shall continue to the end of the world it is said in the shurting vp of this Historie That the Lord added to the Church daily such as should be saued These words offer vnto vs at the first view foure remarkable obseruations The first is The way to saluation and that is by being added to the Church The second is the Efficient or Author of this addition and that is The Lord God The third is the time and continuance of this worke and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily or from day to day The fourth is the happy end of such as are added to the Church and that is Saluation They all and they onely are such as shall be saued In the first obseruation that I may complete the whole doctrine of it three things are to bee considered 1. That the way to saluation is by the Church 2. What that Church is where saluation may be had 3. By what meanes and how men are to be added to the Church that they may be saued Touching the first branch it must be knowne and beleeued of all that desire saluation that the Regia via the King of Kings high way to heauen is the Church without which Church there is no saluation That I may demonstrate this truth cast but your eye vpon the Arke of Noah wherein was most liuely figured the Church of God A type twice alledged by Saint Peter to this very purpose to shew that saluation is and onely is in the Church And therefore he vrgeth against such as made defection from the Church that God spared not the old world but did bring in the flood vpon the world of the vngodly that is vpon those that were out of the Arke out of the Church Againe Baptisme being the Sacrament of our entrance into the Church of Christ he doth parallell it and compare it with the Arke intimating thus much that as onely those eight soules were saued in the Arke by water so there is no hope of saluation but onely in the Church the solemne entrance whereinto is ordinarily by Baptisme We know that the head is the fountaine of life sense and motion to the whole body and euery member of it but yet onely to that body whereof it is the head euen so it is betweene Christ and the Church Christ is the head the Church is the body and euery true Christian is a particular member of that body Ye are saith S. Paul the body of Christ and members in particular Now as the head doth naturally performe the office of a head to the body and to it onely so Christ doth impart the Diuine influence of sauing grace onely to his Church Therefore the Apostle speaking of Christ saith That from the head all the body by ioynts and bands hauing nourishment ministred and knit together increaseth with the increase of God and hauing affirmed That Christ is the head of the Church hee immediately inferreth vpon it and he is the Sauiour of the body This is that body out of which the Spirit giueth no life This Position That saluation is to bee had onely in the Church is not obscurely noted by those sacred similies so frequent in Scripture where the Church is resembled to a House to a Citie to a Mother to a Vine To a House So doth S. Paul call it The house of God which is the Church of the liuing God It is likened to a House in a two fold sense first as the word is taken properly for an edifice or mansion and building to dwell in consisting of foundation walls and roofe thus S. Peter termeth the faithfull liuely stones built vp a spirituall house and Christ the corner stone Saint Paul calleth them Gods building himselfe and other Ministers Gods builders and Christ the foundation for saith he other foundation can no man lay then that is laid which is Iesus Christ and he telleth the Ephesians that they are built vpon the foundation of the Apostles and Prophets Christ himselfe being the chiefe corner stone As therefore the safetie of a House standeth in the strength and firmenesse of its owne foundation which giueth support to it and onely to it euen so saluation and freedome from eternall and vtter ruine belongeth onely to the Church the House of God built so firmely vpon the Rocke Iesus Christ that the gates of hell cannot preuaile against it Againe it is compared to a House in another sense the word House being taken for the inhabitants so it is to bee vnderstood when S. Peter saith that Iudgement must begin at the House of God that is with the godly with the righteous as he plainely interpreteth himselfe And the Apostle to the Hebrewes calling the Church Christs owne House saith of himselfe and the rest of the faithfull Whose House we are Now the Church and euery member of it is called The House of God and of Christ because he doth dwell in their hearts by faith as a housholder in his house More expresly elsewhere in plainetermes the Church is called The Lords family or houshold The Domestickes or houshold of God The houshold of faith The Ministers are called Stewards that rule ouer the houshold and Christ himselfe The Lord of the house As then the Master of a family prouideth onely for his owne house all necessaries for maintenance and sustentation of life but not for others or other mens families except it bee in the case of charitie So God though in his gracious Indulgence as a Creator to his creatures hee bee good to all he preserueth man and beast he maketh his Sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Yet in a peculiar manner he is good to Israel euen to such as are of a cleane heart He is the Sauiour of all men but specially of those that beleeue This houshold of faith onely doth he saue eternally they onely hauing God for their Father the Church for their Mother Christ for their elder Brother regenerated by one and the same immortall seed of the Word of God nourished with one and the same sincere milke partakers all of one Bread and drinking all of one Cup. Therefore S. Peter saith of himselfe and the rest of this family That God according to his Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue None then can looke for life and saluation but they that are of Gods houshold who alone can truely say with the Psalmist I am thine saue me The Church is likewise resembled to a Citie or Commonwealth Thus it is set foorth in a vision to Saint Iohn by the name of the Holy Citie
wee haue opened the first branch of our definition of the Church shewing that the true Church is the company of the faithfull of what nation or countrey soeuer and that it is not tyed to any person or place no not to Rome Because many thousands were saued that neuer knew it and before euer it was Christian Romes authority ouer others is in no Scripture in no Creed it is but a particular Church and member onely of the Vniuersall as others are and subiect to errour as well as others The second branch of the definition of the Church is That it is discerned from all other societies by soundnesse of Doctrine and due administration of Sacraments Touching Doctrine it is the eare-marke of Christs sheepe My sheepe heare my voyce It is that whereby the faithfull are directed to try the true Pastor from the Impostor the Orthodoxe from the Hereticall Ye shall know them by their fruits Therefore S. Iohn counselleth not to beleeue euery spirit but to try the spirits whether they are of God and chargeth the elect Lady and her children thus If there come any vnto you and bring you not this doctrine receiue him not into your house neither bid him God speed And this charge he did ground vpon a Diuine rule of tryall in the words immediately going before the rule is this Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ hee hath both the Father and the Sonne And lest any should thinke it strange that the tryall of Doctrine should bee required of priuate Christians our Sauiour puts it out of doubt shewing not onely that it is and ought to be so but directeth how it may be done for hauing said My doctrine is not mine but his that sent me Hee giueth them a double rule which being obserued they may discerne of Doctrine the one concerneth the Hearer the other the Teacher The rule concerning the Hearer is If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe that is If a man in humilitie and sinceritie of heart seeke to be informed in the truth and as God from time to time shall reueale it vnto him maketh conscience to put in practice that which hee shall heare and as Theophylact saith shall imbrace vertue and not suffer himselfe to be a slaue to enuie and hate truth before he know it such a man shall bee able to discerne of Doctrine but yet with this prouiso which there Theophylact well inserteth viz. That this is one mayne part of doing the will of God namely to search the Prophets and Scriptures Touching the second rule which concerneth the Teacher it is this He that speaketh of himselfe seeketh his owne glory but hee that seeketh his glory that sent him the same is true A good parallell distinguishing exactly the false Teacher from the true the one seeking his owne the other Gods glory By this rule wee desire all men sincerely and without preiudice to iudge betweene vs and our Romish Aduersaries Looke with an indifferent and impartiall eye into the doctrine and practice on both parts you shall find that all their doctrines and courses wherein they differ from vs ayme altogether at the extolling of nature mans workes and merits with a glance still at the magnifying and inriching of their Romane Synagogue whereas wee with our blessed Lord make the scope of all our teaching and practice the glory of God and the praise of the all-sufficient merit of Christ. This direction of our Sauiour is sufficient alone of it selfe to prooue that the Doctrine is the right triall of the Church and Pastors of it But besides we finde the Congregation of the faithfull described in the Acts of the Apostles by this very note that they continued stedfastly in the Apostles doctrine And the Thessalonians are commended that they receiued the Word of God not as the word of man resting vpon the bare authority of the Teacher but as it is in truth the Word of God They that rested vpon men vnder the name and colour of the Church and chiefe gouernours of the Church the chiefe Priests and Elders of the people did crucifie Christ whereas they that examined the Doctrine by the Word of God did beleeue If therefore ye will approoue your selues to bee the Disciples of the Gospell that is true Christians yee must walke saith Athanasius by the rule of the Scriptures It is sound Doctrine then grounded vpon the Word of God that the Christian soule must rest vpon for the discerning of the true Church for whether it bee concerning Christ or concerning his Church saith S. Augustine or touching any other thing pertaining to faith and life If wee or an Angel from heauen teach any otherwise then that which yee haue receiued in the Scriptures let him bee accursed As for the Sacraments that they are also discerning notes of the Church I need heere to say nothing in regard that it hath beene sufficiently shewed before that they are so peculiar to the Church that the one cannot bee without the other Concerning the third branch of the definition of the Church That it admitteth nothing as necessary to saluation or as an absolute part of Gods worship that is not according to the Word and Ordinance of Christ. This fully completeth and perfecteth the definition of the Church which must bee as pure in her Religion and worship as shee is sound in her Doctrine that there bee no mixture of mans inuention with Gods Ordinance for in the seruice of God the hypothesiâ— or condition of the Prophes must euer hold good If the Lord be God follow him but if Baal then follow him God will haue all or none Hee cannot abide that his fâ—are that is his religious worshâ—p should be taught by the precepts of men and therefore accounteth it vaine worship and meere lost labour when the commandements of men are taught and held for Doctrines and as it were rules and principles of necessity to be obserued This must bee seriously considered for the better meeting with two aduersaries which doe assaile truth on both sides with their different extremes The one is the Romanist who hold that the ceremonies of the Church may not bee omitted without grieuous sinne inasmuch as they haue spirituall vertue and are parts of Diuine worship and withall are meritorious And they father this conceit vpon the power which they attribute to the Church to institute suo iure that is by her owne right such Ceremonies and therefore to make their followers plyable they teach them as a mayne principle of their Religion that they must obey with equall respect in regard of saluation the Mothers precept as well as the Fathers Mandate but they neuer consider that the true
Church is an obedient wife and will not in any thing contradict the will of her heauenly Spouse The second sort of aduersaries are our Separatists who for euery externe and indifferent ceremonie make as great combustion and stirre in the Church of God as if some mayne Article of Faith were called in question They must be intreated to consider that the Text doth not simply condemne all commandements of men but when they are taught for doctrines and rules of Gods worship as Caluine speaketh The doctrine of our Church might giue them coment being the same with all the rest of the reformed Churches namely That it is not lawfull for the Church to ordaine any thing contrary to Gods written Word and that besides the same it ought not to inforce any thing to bee beleeued for necessitie of saluation Whereby they may if they will open their eyes without preiudice see of what nature the Ceremonies of our Church of England are And so much for the definition of the Church by which wee may see what that Church is to which wee must bee ioyned if euer wee looke for saluation that is the society of true beleeuers But for the better vnderstanding of the state of the Church diuers things are to bee considered which giue more light to the Doctrine and more full satisfaction to such as desire vnfainedly to know the truth heeâ—ein The first consideration is that the Church is onely one though different in time as farre as from the beginning to the end of the world distant in place as remote as East from West North from South nay heauen from earth distinct for people being of all Countries and Nations For as hath beene said before it is the societie or congregation of the faithfull of all ages This voity of the Church is noted in the one Arke of Noah in Salomons Doue My Doue my vndefiled is but one in the wheat field in the draw net in one flocke one fold vnder one Shepheard in one Bride and Bridegroome in one body vnited to one Head Christ For saith the Apostle by one Spirit are wee all baptized into one body This consideration doth second that which hath beene said of the Church for it doth euidently euince and prooue that there is no necessiâ—ie of being vnited to this or that particular Church aâ— Rome or the like so long as a man is of the number of the faithfull wheresoeuer dispersed for as S. Paul disputes The body is not one member but many Is the foot not of the body because it is not the hand or the eare because it is not the eye So we may truly say Is this or that Nationall or Prouinciall Church no Church because it is not dependant vpon Rome Are they that are baptized into one body and vnited to Christ Iesus by one faith vnfained no members of the mysticall Body of Christ the Church because they are not incorporated and reconciled to Rome If the body though it bee buâ— one yet is not one member but many then reason will teach vs that euery member hath his proportionable nutriment life and motion from the head without any dependance one vpon another The second consideration is That it is Catholicke or Vniuersall and that in respect of time place and persons because there is euer was from the beginning and euer shall be to the end of the world a company more or lesse of true beleeuers because the Church is not confined within the limits of any one Countrey as in the time of the Iewes but is spred ouer the whole world and because it consisteth of all sorts and degrees of men of all nations kindreds people and tongues as it is in the Reuelation So that to bee of the Catholike Church is to hold and beleeue as the Church of the whole world euer did and constantly doth hold and beleeue Therefore it was that in the ancient Church when Heresies and Schismes sprang vp those that did cleaâ—e to the truth had giuen vnto them the name of Catholicke excommunione totius orbis for their communion with the Church of the whole world not for their communion with this or that particular Church Whilest the Romish Church doth assume the title of The Catholicke Church calling it selfe Catholicam Apostolicam Romanam being as other Churches but a particular Church what doeth it but expose it selfe to the laughter of the whole world for what concordance is there betweene generall and particular or with what sense can it bee called The Vniuersall particular Church And yet they make their credulous followers beleeue that they cannot bee of the Catholicke Church vnlesse they communicate with their particular Romane Church cleane contrary to the name and nature of the word Catholicke The third consideration is that the Church is visible and that in all ages but it must be knowne how and in what sence it may be truly said to be alwaies visible According to the Romish Tenet it is said to be visible and palpable as some eminent State Monarchy or Common wealth as Rome France or Venice conspicuous in flourishing pompe to the eye of the World so that it may at all times be sensibly discerned But alas this conceit is a meere golden dreame and senslesse dotage for let an ingenuous minde awaked once out of that slumber looke seriously into the Word of God and consider the state of the Church in all ages he shall finde for his satisfaction that the Church hath beene oftentimes obscured captiuated persecuted and so farre from being acknowledged that it hath beene accounted of the world no better then Schisme and Heresie and the true Professors of it prosecuted as malefactors for their soundnesse as both the Prophets Christ himselfe and the Apostles were by the corrupt members of the visible Church bearing the chiefe rule To this effect the Prophet Esay did complaine that in his time the Church was but a small remnant and those howted at like Owles being as signes and wonders in Israel The complaint of Elias is that hee was left alone The faithfull were glad to bee hid in caues and fed wâ—th bread and water by religious Obadiah And as it is in the Epistle to the Hebrewes They wandred about in Sheeps skins and Goate skins being destitute afflicted tormented of whom the world was not worthy they wandred in Desarts and in Mountaines and in dennes and caues of the earth The prophecies of the Christian Church foretell as much both for outward persecutions and open apostasie vnder one eminent Head called That man of Sinne who should take vpon him to oppose and exalt himselfe aboue all that is called God challenging the chiefe soueraignty in the Temple or Church of God In S. Iohns Vision the Woman the Church was constrained through persecution to fly into the wildernesse Our Sauiour foresheweth how hard it should
God euer had hath at this time and shall haue to the end many in the very middest of the Papacie that doe not know the whole Mysterie of Romish iniquity but in simplicitie of heart lay hold vpon Iesus Christ and him alone for their saluation They see according to that light they haue many corruptions and enormities bewayle them and shun them as farre as their strength and measure of knowledge and grace will permit These wee say holding the foundation though they may build vpon it the hay or stubble of some errours and superstitions not destroying the foundation may bee saued through the mercie of God in Christ pardoning their sinnes of ignorance and errour vpon their generall repentance We may see the like in the Church of Thyatira there were many that had not that learning as the false teachers in their vaine-glorious bragging termed it nor did know the deepenesse of Satan but did hold fast the maine truth though in much weakenesse and all that God requireth of them is that they be constant in that In the same manner the Lord speaketh to the Church of Philadelphia Thou hast a little strength and hast kept my Word and hast not denied my Name For God doth not so much looke to the measure and quantitie of grace as to the sincerity and soundnesse of it Many godly and learned among them did not by and by vpon the sight of some corruptions leaue and forsake the societie of the Church of Rome Oecolompadius Capito Melancthon and Luther himselfe nay some of them continued in the outward communion of the Romish Church till their dying day as Erasmus and others who thought well of the cause or matter of Reformation but did not approoue Separation being carried away with the mayne streame of the name of Church and Mother Church No maruell therefore if among vs we haue of meaner learning or of the simpler sort that so harpe vpon that string that they haue no eare to hearken to Christs Pipe It is no new thing to see a child mistake and cry out after a stranger in stead of the owne Mother so why may it not be that some in their simplicitie may fall into such a misprizion as to take the Romish Synagogue to be their Mother Church being indeed not so much as a sound member of it but as a disease a Pest or Gangrene in the body It is apparant then that in a corrupt Church some may be sound and so be saued and this we hold of the Church of Rome as corrupt as it is for our Lord would neuer haue said of Spirituall Babylon Come out of her my people if he had none there And let not our Romanists brag of this our ingenuous confession and play vpon it the better to seduce the simple for in truth in standeth them in no more stead to patronize their impieties then the Fathers approouing of the Baptisme of the Donatists and other Heretickes did countenance their Heresies For what is the chaffe the better because it is acknowledged that there is some wheate hid amongst it We doe not say absolutely there is saluation to be found in the Romish Babylon but in the middest of so great confusion there may be saluation for some There is great difference betweene possibility of saluation which may be in a corrupt Church and infallibility which is euer without doubt in the true and Orthodoxe Church Is any so simple as to commit his whole estate into a Ship full of leakes whereof there is iust cause of doubt whether euer it shall safely arriue at the desired Port when he may transport it in a sound and safe vessell Noah and all his if they will not perish in the Deluge must get into the Arke Lot must not tarry in Sodom if he will be safe and free from the common iudgement The people of God must for this very cause come out of Spirituall Babylon both for the danger of infection by sinne and destruction by meanes of her plagues Where therefore the doctrine is Orthodoxe and sound the religious worship seruice and Sacraments for the truth and substance of them the very same with the prime Churches and best antiquity as it is this day blessed be God in our Church of England and the rest of the reformed Churches there is the surest and safest repose for the Christian soule in this society there is infallible certaintie of saluation but in an Apostaticall and corrupt Church as the Romane Church now is it is not so though yet God may reserue a remnant pulling them as it were out of the fire And that with this Caueat That they tarry not in Babylon Thus we haue seene that saluation is onely to bee found in the Church and what that Church is where saluation may be had Now let vs come to the third branch that is by what meanes and how men are to be added to the Church that they may be saued The meanes are expressed in this context and are these three The Word preached Faith to apprehend it And the Sacrament of Baptisme to seale and confirme it This is all required for the admission of any into the Church to heare beleeue and be baptized The Ministery of the Word is the mayne Ordinance of God for the gathering together of the Saints appointed of God to that end and to continue in the Church to the end of the world Therefore it is called The incorruptible or immortall seed whereby wee are regenerated and borne againe and The Word of Truth wherewith we are begotten of God to become his deare children and The first fruits of his creatures yea it is as S. Paul calleth it The power of God vnto saluation Therefore when God would haue any conuerted to the faith hee sends them this meanes Philip is commanded to ioyne himselfe neere to the Chariot of the Eunuch that by his preaching the Eunuch might be ioyned to Christ and his Church S. Peter is sent for to Cornelius to teach him and his the way to heauen by Christ. S. Paul must tarry at Corinth to teach Word of God among them For saith the Lord I haue much people in this Citie And indeed the conuerting of soules is a great worke and great workes had need of potent and mighty meanes therefore it pleaseth God to vse his powerfull Word which as the Apostle faith is mighty through God to the pulling downe of strong holds and casting downe of imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ. This calleth the Teacher to a serious consideration of the waight of his Calling and a conscionable regard to discharge it hee is put in trust with the precious soules of men for whom hee must giue account vnto God Hee is made Gods Steward and therefore must bee faithfull