and therefore they must needs be holy Fifthly the effects which they feele in themselues are Reas 5 holy effects holy motions and holy desires holy life and holy obedience and their spirituall life that is to say their faith is most holy Iude 20. therefore they are holy Sixtly they are chosen to Holinesse 1. Pet. 1.2 and therefore Reas 6 they are holy Seuenthly they are regenerate and borne again to Holinesse Reas 7 and therefore cannot sinne 1. Ioh. 3.9 and Eph. 2.9 we are created in Christ Iesus to good works and therefore must needes be holy The vses are these First this shewes the essentiall difference Vse 1 betwixt Gods Church and all other Congregations whatsoeuer For this is holy and all other are vnholy And this Holynesse carries a kind of Reciprocation with Gods Church for euery Church of God is truly holy and euery Congregation that is holy is the true Church of God And so wheresoeuer there bee any men or women that bee truly holy though they be out of the knowne Church yet they are liuing members of the true Catholike Church And on the contrary wheresoeuer there are any that are not holy though they liue in the visible Church and are in great place and of great gifts yet they are no members of the true Church of God So then here is the triall whether we be of the true Church or not if wee haue holinesse in our hearts and in our desires then wee are of the true Church else we are not But you will say Is euery one holy that is of the true Church I answer Yes in some measure first or last Secondly this should teach vs to labour for Holinesse Vse 2 without which we shall neuer see God to our Comfort in heauen nor by faith here on earth Psal 15.1 2 c. The Prophet askes this Question Lord who shall dwell in thy Tabernacle or who shall rest in thy holy Mountaine The answer is euen he that walks vprightly and worketh Righteousnesse and speaketh the Truth in his heart Reuel 21.27 There shall enter no vncleane thing into the heauenly Ierusalem there if euer we will see God with Ioy and Comfort we must labour for a pure heart and pure hands It should teach vs therefore First to take heed of sinne and to auoide it for it is filthinesse and vncleannesse as opposite to Holinesse as darknesse is to light and Satan to God himselfe Let euery one that calls on the Name of the Lord that is euery member of the true Church depart from iniquitie let them leaue their lying and swearing and couetousnesse and labour to flie from the corruptions that are in the world through lust and resist the inticements of the Diuell and fight against the rebellions of their owne hearts and not suffer their corruptions to breake forth but to roote them out put off your shooes for you stand on holy ground lay by your sinnes and wicked affections for the Church is a holy Church that you are members of the Temple of God is holy which Temple yee are defile not your selues with sinne and vncleannesse therefore remember what God saith Ier. 11.15 What should my Beloued tarry in my house seeing they haue committed an abomination As if hee should say I haue no roome for them in my house if they commit abomination And Psalm 50.16 What hast thou to doe saith God to the wicked to take my Couenant in thy mouth seeing thou hatest to bee reformed Therefore say with the Church in the Canticles Chap. 6.5 I haue put off my coat how then shall I put it on I haue washed my feet how shall I defile them And as it teacheth vs to flie sinne so in the second place it teacheth vs to follow that which is good Whatsoeuer things are true whatsoeuer things are honest c. thinke on those things Phil. 4.8 Giue your selues to holy meditations and conferences frequent good companies and exercises vse the meanes of holinesse be conuersant in hearing and reading the Word and receiuing the Sacrament and be frequent and earnest in Prayer to God for the Spirit of sanctification that hee may make your harts mindes willes and affections and liues holy and vnblameable that so as you professe your selues to be Saints so you may liue like Saints Lastly this may serue for reproofe of the gracelesse and Vse 3 wretchlesse people of the world that scoffe at the holinesse of Gods people there are a kind of people in the world that if they be in their Cups or vpon the Stage or in their pastimes or in their ordinary talke if they can haue a lest at the holy Brethren in it though without cause or sense it makes them all merry it seasons all their businesse But first let them know that they haue no part in Gods Church for all the parts and members thereof are holy And further let them know that they must be either Saints or Diuels either of the seede of God or of the Diuell And therefore let them know that as they scoffe at vs vniustly so the Lord from heauen doth most iustly deride them and will one day laugh at their destruction and this is to them a token of perdition and a most certaine token too because they are not onely without holinesse themselues but they hate it and deride it in others but to vs it is a signe of saluation both that we are endued with holinesse and also that we suffer persecution for it Heb. 3.3 The Apostle vseth this word very grauely which they doe so deride he calles them holy Brethren And therefore in the second place let vs bee so farre from being daunted by their scoffing at vs as that it may rather incourage vs to be more holy Let vs say as Dauid did to Michal when she scoft at him for dancing before the Arke Am I vile in thine eyes for this I will be yet more vile So let vs say Doth our holinesse displease you I will be yet more holy Let vs therefore labour by prayer to God and all good endeauour not onely to begin but to grow on from grace to grace from one measure of holinesse to another notwithstanding their scoffes that so at last we may bee fit to enter into that holy place whereinto none vnholy nor vncleane thing shall enter The fifth Lecture of the Church HAuing entred into the Point concerning the Church of God in heauen and in earth together we shewed that in as much as it is an Article of our Faith to beleeue the Catholike Church that therefore it was needefull that we should vnderstand and speak of it out of that Article of the Creed which concernes the Church That Article saith I beleeue the holy Catholike Church the Communion of Saints c. Wherein I noted sixe things whereby the Church was marked out First that it is one for so saith the Nicen Creed and so this Article intendes when it saith Church and not Churches secondly that
Catholike but properly and rightly it is not so Also there may be a Catholike visible Church that is all the particular parts of the visible Church beeing considered in one common Notion in the minde But it is most truly and properly affirmed of the inuisible Church for that is the Catholike Church which is holy and Apostolike which in the true sense containes onely those that are truly sanctified and built on the foundation of the Apostles doctrine Thus you see what Church to repute Catholike namely that which is generall scattered and dispersed ouer all the world and not any particular Church much lesse may any one particular man be called properly Catholike And therefore it is a vaine brag of the Papists to say that their Church is Catholike It is a particular Church For first it is not generally dispersed ouer all the world and besides there was a time when there were other Christian Churches at Ierusalem and Antioch c. before euer their Church was and therefore there was a time when theirs was not Catholike and so not Catholike now because that which is Catholike is one and the same at all times I say not in one place but those that professe the same true faith that others did are still the Catholike Church A Priest of their owne hath well answered them that so long as they were gouerned by generall Councels they might bee called Catholikes But now seeing they are gouerned by one man namely the Pope it is fitter that they be called of him Papists And so much for the second Vse Vse 3 The third Vse As this teacheth vs what Church to repute Catholike so likewise it teacheth vs what faith is to be reputed Catholike not that which one onely Church doth embrace But then you will say there is but a little Catholike faith there is scarce any one Point Catholike for in what one Point of Religion haue all the faithfull agreed I answer first Yes euery fundamentall Point was alwayes held by al the faithul els they were not faithful if they were cut off from the foundation so that howsoeuer in smaller matters as of Ceremonies and circumstances and such like some differences and some errors were betwixt those that were faithfull yet in the maine substance there was none at all Secondly I say all times are not alike for the meanes and occasions of knowledge of some fundamentall Points in that cleerenesse as they should bee knowne the light of saluation breaking out euery day more cleerely then other Therefore it is sufficient if they all beleeued the same things that we doe so farre as they did and might attaine to the knowledge of them or if they were ignorant of some yet it is sufficient that they followed the rest and did not oppose against that which they knew not but did renounce and repent of their ignorance and this their very repentance of their ignorance is an acknowledgement of such Truths as they were ignorant of By this it appeares plainely that the faith of the Church of Rome is not Catholike because none of those Points wherein they differ from vs haue been vniuersally held no nor spoken by the faithfull as Purgatory Inuocation of Saints Transubstantiation Iustification by workes worshipping of Images and such like But they will say If our faith be not Catholike Obiect then yours is much lesse Catholike being gainsaid generally by the Church for many hundred yeeres I answer First Answ it is gainsaid indeed by many that professed themselues to be of the Church but those that were truly of the Church of Christ held and maintained that in effect which wee doe as we can instance in many particulars of euery Age. For the fiâ—st three hundred yeeres after Christ wee can proue the Church held the same faith which we doe now And sixe hundred yeeres after Christ when Popery got the vpper hand yet still wee had some that held the same faith from time to time and it was gainsaid by whom Not by those that were truly faithfull but by those that made dissensions in the Church But if this will not satisfie them then let this controuersie be decided by that other adiunct in the Nicen Creede where it is called Catholike and Apostolike for that alone is truly Catholike which is also Apostolike and then it is cleere on our side For if the Apostles beleeued and taught as we doe as we haue and can plainely proue then our faith is Catholike and whatsoeuer Church or Persons since them haue not so taught and beleeued must not bee held Catholike nor Apostolike nor yet their faith and Doctrine Therefore our faith being Apostolike must needs be truly Catholike and howsoeuer though none had beleeued since the Apostles dayes yet we holding the fame faith with them wee must needs haue the true Catholike faith Indeed this is a reason to flesh and blood which they make when they say Where was your Church so many hundred yeeres We answer Wee euer had a Church for we euer had some that opposed them and their courses and stood for the maintenance of this faith which we professe But if neuer any since the Apostles dayes had stood for this faith which we professe yet we say and can proue that the Apostles beleeued and taught the same that we beleeue and teach therefore our faith is truly Catholike and Apostolike And therefore as the Apostles were saued by this faith so shall wee and then what matter is it if all the world had opposed it Vse 4 The fourth Vse This requires thankfulnesse in vs that being Gentiles and so in darknesse the Lord hath vouchsafed vs this light and respited vs to those times of the Gospell wherein the Church is made Catholâ—ke Now wee come to the fourth Point that is That the Church is a Communion of Saints whereby two things are affirmed first that the Church that is the faithfull hath a Communion with Christ secondly that they haue a Communion one with another both which wee may see in the. 1. Iohn 1.3 that yee also may haue fellowship with vs and that our fellowship may be also with the Father and with his Sonne Iesus Christ And Rom. 12.5 So we being many are one body in Christ and euery one one anothers members First of the Communion the faithfull haue with Christ their Head which is the fourth Point We wil draw it into an obseruation and that is this namely Doctr. That all the faithfull the whole Church and euery member thereof haue a ioynt and mutuall communion with Iesus Christ he and we are brethren Heb. 2.11 It is a ioynt communion because all together doe participate therein and it is mutuall because all the faithfull partake in it in Christ and Christ with euery one of them The proofes of the Point are these 1. Cor. 1.9 God is faithfull by whom yee are called vnto the fellowship of his Sonne Iesus Christ our Lord. 1. Ioh. 1.3 That yee
12.11 Therefore as we looke to bee partakers with Christ in his glory so let vs partake with him in his afflictions and these afflictions shall tend to our greater glory Lastly here is matter of Comfort to vs in our hearing Vse 5 Reading and Repeating of Gods Word and in our prayers and all other our good endeauours because Christ Communicates with vs in them helping directing and quickning vs in the performance of them couering the infirmities of them dignifying presenting and making them acceptable before God Here likewise is comfort to vs in all our sufferings What if we suffer persecution and affliction Let vs know that Christ partakes in them and therefore they are sanctified vnto vs and also they are regarded of God with commiseration as the sufferings of Christ and they are already ouercome by his sufferings and therefore seeing they are regarded of God as the sufferings of Christ Act. 9.4 Saul Saul why persecutest thou me saith our Sauiour and seeing he doth so pitie vs in them how can wee but looke for a good end of them Let vs therefore comfortably suffer with Christ bearing his markes vpon vs here that so we may Reigne with him in glory hereafter The sixth Lecture of the Church THe fourth qualitie whereby the Church is described in that Article of the Creed concerning the Church is that it is called a communion of Saints which carries a double sense and imports a double communion one with Christ the Head the other with the members Of that which passeth betwixt the members and Christ the Head you haue heard already now in the next place wee are to speake of the communion the members haue one with another It is here aduisedly to bee recalled to minde what Church it is that we here speake of that is the Church of chosen men both in heauen and earth for so it was propounded to be spoken to in the entrance vpon this Point and secondly euery one of these sixe adiuncts in that Article of the Creed concerning the Church agreeth to each both to the chosen men in heauen as well as to the chosen men on earth For first the Church of chosen men in heauen is one with that on earth secondly they are holy also though not in a truer sense yet in a higher degree for they haue attained to the perfection of that holinesse which these on earth haue but in a small measure Thirdly they are Catholike too as well as we consisting of all Nations People and Kinreds as Reuel 7.9 Fourthly they in heauen haue a communion with Christ their Head as well as we on earth and that in a more speciall manner then we haue for Christ is present with them not onely by his Spirit as hee is with vs but also hee is bodily present with them which wee doe not yet enioy therefore they haue a more speciall communion with him then wee yet haue Fifthly they haue a communion with vs and wee with them so farre as is agreeing and fitting to both our estates Sixthly they also are knowne onely to God and to themselues and not certainly to any else and this also in a further sense to them then to vs because they know it not onely particularly euery one of himselfe as we doe but generally they know that all there amongst them are members which amongst vs is nothing so wee know but euery one for himselfe to be a member So we see that these sixe adiuncts agree to the Church of chosen men in heauen as well as on earth yea further most of these agree to the elect Angels too for they haue an vnitie amongst themselues and so are one also they are holy and so like wise they hauing Christ to be their Head as we haue no doubt but they haue a communion with Christ and Christ with them and when our Sauiour saith Luk. 15.10 that they reioyce ouer a sinner that is conuerted it is plaine that they haue a communion with vs also But because the Article saith a communion of Saints not of Angels therfore we will restraine it to holy men and not extend it to the holy Angels And further we must vnderstand that howsoeuer all these may bee truly affirmed of the Saints in heauen as well as on earth yet because they are more sensible in earthly Saints then in heauenly therefore they are most vsually affirmed and generally vnderstood of those on earth These things thus premised to set the article vpright in its own due sense and vnderstanding specially in this fifth adiunct because we shall haue speciall vse of it wee proceede now to the Point We will draw it into an Obseruation and that is this Doctr. The whole Church of God and all the parts and members of it haue a mutuall Communion and fellowship one with another For proofe of this point I will omit such places that proue both this and the former Communion as Rom. 12.5 and 1. Ioh. 1.3 and I will come to such particular places as proue this point Psal 122.3 Ierusalem is built as a City that is compact together in it selfe Wee must vnderstand that Dauid speakes here as a Prophet and vnder the Law somewhat darkely and vnder a shadow The substance is this the Citie is the Church of God Ierusalem the spirituall and heauenly Ierusalem the building that is the laying together of these liuing stones that is the faithfull into this liuing Church compact together c. there is the fellowship that they haue and do exercise one towards another So that the meaning is this The whole Church of God is a liuing Citie consisting of liuing stones and they are compact together they doe yeeld mutually that helpe and good one to another which they can And so is this shadow plainely now reuealed vnder the light of the Gospell as wee may see Ephes 2.21 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord. In whom yee also are built together to bee the habitation of God by the Spirit All the building that is the whole company of the faithfull are coupled together that is fast linked and ioyned together one with another in goodly order and proportion groweth to an holy Temple that is make vp one Church or Temple not materiall but spirituall as Vers 22. for God to dwell in by his Spirit and this the Ephesians particularly had experience in In whom yee also are built together to be the habitation of God by the Spirit And 1. Iohn 1.7 If we walke in the light as hee is in the light we haue fellowship one with another Here this Communion is in plaine termes named and expressed Who are they that walke in the light but the faithfull onely that are in Christ Who is the light of the World Whosoeuer are such there is a mutuall fellowship and Communion betwixt them The Point is large and therefore requires a large explication and also it is a Point
the Apostle teacheth vs Gal. 6.10 Doe good to all especially to the Houshold of faith Likewise it teacheth vs to separate our selues from all prophane and wicked men 2. Cor. 6.17 Come out from amongst them and separate your selues saith the Lord and touch none vncleane thing c. Lastly this may serue to controule the pride of the Romish Vse 6 Antichrist who regards not the saints but as his slaues he will not vse them as fellowes in a holy Communion this shewes him to bee Antichrist hee will bee the head of the Saints he will blesse all none must blesse him this is abominable pride and insolency not to be spoken of The seuenth Lecture of the Church WHereas the Argument wee treate of is the Church we turned aside to expound the Article in the Creede which concernes the Church I beleeue the holy Catholike Church the Communion of Saints and there as you haue heard we found sixe Adiuncts or Epithites that the Church is qualified withall First that it is one secondly that it is holy thirdly Catholike fourthly that they haue a Communion with Christ fiftly that they haue a Communion one with another Sixtly and lastly that they are knowne onely to God and themselues The fiue former are plainely laid downe in the Article of which you haue also heatd The sixth and last whereof we are now to speake is not plainely laid downe but yet it is directly implyed in the words for if you aske me how this clause growes from the Article I answer Because it is said I beleeue the Church c. Now if it were a knowne manifest thing to the eye and to the outward sense then it were not so properly said to be beleeued for faith is of things not seene Heb. 11.1 Doctr. Wee will make it plaine by an Obseruation and that is this That the faithfull the true Church are knowne to none but to God themselues You must vnderstand that their persons are to be taken Notice of as well as the persons of other men and likewise their profession is to bee seene as well as the the professions of other men yea but their sauing graces whereby they are made members of the true Church are not certainely knowne but to God and themselues You see how the Note stands first they are knowne to God secondly they are knowne to themselues thirdly they are knowne to none but God and themselues First God knowes them Mala. 3.16 God hath a book of Remembrance written before him of those that are his Iohn 10.14 I know mine saith our Sauiour And in Ioh. 13.18 he saith I know whom I haue chosen 2. Tim. 2.19 The Lord knoweth who are his This the Apostle referres to Gods own secret Counsell to know who are his Reuel 3.1 4. The Lord saith to the Church of Sardy I know thy workes for thou hast a name that thou liuest but art dead and Verse 4. Thou hast a few names yet in Sardy which haue not defiled their Garments c. so that they are knowne to God by name thou hast a few names in Sardy c. Secondly they are knowne to themselues 1. Ioh. 3.14.19 We know we are translated from death to life because wee loue the brethren and we know that we are of the Truth and shall before him assure our hearts And 1. Ioh. 4.13 16. Hereby we know that we dwell in him and he in vs because hee hath giuen vs of his Spirit and we haue knowne and beleeued the loue that God hath in vs. Here you must not vnderstand it as if they did certainely know each other to be so as that I should know you or you me certainely to bee of this number but that all know the nature of their state and particularly euery one of their owne Consciences assure them that they for their parts are of it Thirdly none but God and they know it Rom. 2.28 29. Reuel 2.17 He is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the Circumcision is of the heart in the spirit Here is a plaine exception against all outward shewes and testifications whatsoeuer as altogether insufficient to make any certaine proofe to the world who are the true Circumcision and Iewes indeede that is who are truly sanctified and right members of the Church and it is restrained to the heart which God alone and themselues know It is as much as if he had expressely said They are onely knowne to God and to themselues 1. King 19.10 18. compared with Rom. 11.3 4. the Prophet Heliah complaines that hee was left alone he saw no Church at that time and yet the holy Ghost saith that there were then seuen thousand which had not bowed their knee to Baal If any could haue discernd them then the Prophet might that was their Teacher but he knew no such no nor scarce any that profest to be such therefore onely God and themselues knew it So much for the proofe of the Point The Reasons are these First that whereby they are Reas 1 knowne to men that is their profession is common to Hyprocrites as well as to them for Hypocrites may goe as farre in shew of grace as the best therefore they can bee knowne to none but God and themselues Secondly that whereby true Beleeuers are distinguished Reas 2 from Hypocrites that is the Truth of their hearts and their inward affections cannot be seene by men for the faithfull may fall as low in Sinne to the eye of the world as the wicked and yet haue truth in their hearts still but none knowes the heart but God and themselues therefore none knowes this who are true Beleeuers but God and themselues Thirdly Sinne is a secret thing in an Hypocrite and therfore Reas 3 he may beare a shew of Religion and yet harbour secretly some sinne that may vtterly cut him off from the estate of Grace therefore none can know who is Gods but God and themselues Fourthly there are certaine inward graces in the heart Reas 4 which cannot outwardly be discerned as faith and Repentance especially Gods loue and fauour to a man and the forgiuenesse of his sinnes is a close Secret not to bee discerned outwadly onely these are knowne to God that gaue them and to them that haue them Reu. 2.17 The vses are these first this serues to refute those that hold this opinion that we that are of the Church may know others to be so too and that take vpon them to affirme that such and such shal be saued Where God hath said it wee may boldly affirme it too as of Dauid Abraham Peter Paul c. but wee must meddle no further leaue the rest to God we may say of others that wee are perswaded that they are Gods but wee cannot say that we know it to be so Ioh. 21.21 22. when Peter would inquire of another what he should doe Our
sleepes not Mat. 13. he and his are alwaies vp in armes against vs therefore we must be so against them And take this for a Rule that looke whensoeuer wee intermit out fight wee doe so farre forth for the time suffer our selues to bee ouercome if once wee start aside the enemy gets the more vantage of vs. Lastly it is generall against all the aduersaries of God and of his Religion for Satan and all his forces bend themselues against God and against his Church and therefore the faithfull must bend all their forces against Satan and all the aduersaries of Gods Church God promised to Abraham Gen. 12.3 that he would blesse them that blesse him and curse them that curse him And so must all Abrahams seed the faithfull doe for God as they must loue all that loue God so they must fight against all that fight against God A question may be demanded here Whether the good Angels be not also parts of this Church Militant I answer They are parties in this businesse in some sense for though the enemies cannot annoy them and therefore they need not neither doe they fight for themselues yet doe they fight for vs as true guardians and assistants and as Gods Instruments and Messengers to succour vs or to disclose and destroy our enemies and their enterprises against vs. They are heauenly Souldiers not onely in generall as the Starres and all the Hoast of Heauen are but in particular assisting vs in our spirituall warfare and that personally and by their office they comfort vs in our temptations as they did our Sauiour Christ Matth. 4.11 after his temptation And so Luk. 22.43 they comforted Christ in his agony there appeared an Angell from heauen comforting him And Psal 34.7 the Angels are said to pitch their tents round about them that feare God So that the Angels are not only about vs but they pitch their tents about vs to fight for vs and they do also deliuer vs. So then in some sense they are parties in this warfare yea but yet because they are out of the danger of the enemies that they cannot annoy them therefore they cannot properly bee said to be any part of the militant Church Secondly the Church Triumphant what is that That is the Congregation of Saints in heauen that haue already finished their warfare and ouercome their enemies and do now raigne and triumph in glory together with Iesus Christ in his Kingdome But because I haue spoken of this Point before therefore I will not now stand vpon it onely we will here shew some differences betwixt the Church Militant and the Church Triumphant and so come to an obseruation arising from hence The differences are these following The Church Militant The Church Triumphant 1. The Church Militant is of Men onely 1. The Church Triumphant is of Angels too 2. The Church Militant is on earth 2. The Church Triumphant is in heauen 3. The Church Militant is subiect to sinne error and misery 3. The Church Triumphant is free from them all 4. The Church Militant is running in the race 4. The Church Triumphant hath attained the Goale 5. The Church Militant are Saints in hope 5. The Church Triumphant are Saints in possession 6. The Church Militant hath need of the meanes the Word and the Sacraments c. 6. The Church Triumphant hath attained to her perfection and end 7. The Church Militant children vnder yeeres heires by promise 7. The Church triumphant are of full age seized on their inheritance 8. The Church Militant is like Christ crucified concerning infirmitie 8. The Church Triumphant is like Christ exalted and inuested into glory Doctr. The Obseruation from hence is this That seeing there is first here a Church Militant on earth and then a Church Triumphant in heauen hence I say ariseth this Obseruation That none can euer come to be members of the Triumphant Church in heauen except first they bee members of the Militant and fighting Church on earth This was figured in the passage of Israel out of Egypt into Canaan they must incounter with Pharaoh and his Hoast they must passe through the Red Sea they must wander in the Wildernesse many yeeres and sustaine hunger and thirst they must warre with their enemies euen whole Nations by the way All this they must doe before they can enter into this earthly Canaan euen so it is with vs in our passage to the heauenly Canaan We must meet with many enemies and sustaine and vndergoe many miseries as the Apostle saith Through many afflictions wee must enter into the Kingdome of heauen Act. 14.12 What are afflictions but assaults troubles temptations and fights Why through these wee must enter and through many of these saith the Apostle we shall meet with many of them here in this life yea we must passe through them saith the Apostle there is a necessitie of it it is vnauoidable The end we seeke after is Gods Kingdome why this is the way thither saith the Apostle these are the Pikes you must passe through euen many afflictions So in the 2. Tim. 3.12 the Apostle saith that all that will liue godly in Christ shall suffer persecution All those that looke to triumph in heauen must liue godly in Christ Iesus now all that will doe so shall suffer persecution whether they will or not 2. Cor. 4.17 For our light afflictions which are but for a moment cause vnto vs a farre more excellent and an eternall weight of glory not that our afflictions doe cause it by way of efficacy or merit for the Apostle saith Rom. 8.18 that the afflictions of this present life are not worthy of the glory which shall bee reuealed to vs. What is the meaning then of this place It must be vnderstood by way of order and consequence that afflictions must of necessity goe before or else the eternall weight of glory cannot follow after Reuelat. 2.10 Yee shall haue tribulation but bee thou faithfull vnto the death and I will giue thee the Crowne of life As if he should say Thou shalt haue trials and tribulations but be thou faithfull and fight and thou shalt haue the Crowne of life And the promise of life is restrained onely to those that ouercome Reuel 2.7 11 17. And hence it is that the whole course of the faithfull is called the Fight of Faith 1. Tim. 6.12 Fight the good fight of Faith lay hold on eternall life As who should say Whosoeuer thou art that hast faith fight for it or else thou shalt neuer lay hold on eternall life neuer receiue the end of thy faith which is the saluation of thy soule And Matth. 20.21 22. the Mother of Zebedeus children came to Christ and besought him that her two sonnes might sit one at his right hand and the other at his left in his Kingdome But Iesus answered and said Yee aske yee know not what Are yee able to drinke of the Cup that I shall drinke of c. that
535. Vogel 751. Thirdly of those which are in heauen and earth both together The matter of this reduced to sixe Heads all raised out of the Article of the Creed I beleeue the holy Catholike Church First Head It is but one The Church hath a threefold onenesse Difference of circumstances doe not cut off from the true Church as First of states Secondly of times Thirdly of persons Fourthly of place Fifthly of ceremonies Sixtly of iudgement in Points not absolutely fundamentall Second Head The Church is holy John 3. The third Head It is Catholike First how this word Catholike hath been wronged First by those in the Romish Church three wayes Rhemists in Act. 11 and Bristow in his moâ—es and demands 2. Cor. 3.5 Secondly it is wronged by some foure wayes Secondly the word Catholike righted in regard whereof three things are to be considered of First the antiquitie of it Vid Fulke ibidem Morney de ecclesia p. 13. 14. c. 19. ad 25. 29. vid. Rainold conclus 650. 671 Secondly the right meaning of it Oecumenius a Ipsa est ecclesia catholica vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graece appellatur quae per totum arbem terrarum diffunditur Aug. epist 170. ad Seuerinum Rhemists in 1. Ioh. 2.6 Morney de ecclesia 23. Thirdly the common receiued vse of the word Vniuersalis ecclesia est Ierusalem ciuitas Dei viui quae continet ecclesiam primitiarum circumscriptâ—m in coelis Isychius in Leuit. lib 4. cap. 14 Catholica veraciter illa est quae ab omnibus perfidis eorum successoribus consortibus sincera pura immaculata communione diuisa est Gelasius ad Anast Aug. Euseb hist eccl applieth Catholike both to the whole Church through ehe world and to particular Churches too Vid. Field lib. 1. p. 16. 26. l. 2. 56. Thirdly the obseruations from it Sheldon Quod semper quod vbique quod ab omnibus Vincent lib. 3. 24. Obiect Fourth point That the Church is a communion of Saints whereby two things are affirmed First that the Church hath a communion with or is ioyned to Christ which is the fourth quality First Christs communion with vs in two particulars First in regard of our selues in foure respects Secondly he communicates with vs in respect of the things that belong to vs which consisteth in these things Secondly wee communicate with him First in regard of himselfe hee is ours two wayes Secondly we communicate with him in regard of all thâ— things that are his as First what he had Secondly what he did Thirdly what he suffered Fourthly what he hath obtained by his doings and sufferings How these things are to be vnderstood This communication with Christ in the things that are his drawne into two heads First in some things by merit Secondly in other things by power Reasons on Gods part First his election Secondly his couenant Thirdly his free gift of Christ to vs. Fourthly his Loue. Reason on Christs part Reasons on our part First our faith Secondly our couenant Thirdly by gifts Fourthly our loue Fifthly our necessity Three meanes of this communion First the Spirit Secondly the Word Thirdly the Sacraments A Christians Patent Royall vnder the broad Seale of heauen for his interest First in God Secondly in the promises Thirdly in the offices and benefits of Christ. Fourthly in full and finall glorification A Christians acquittance generall against all pleading of sinne and euery thing that is against vs. The second thing affirmed concerning the communion of Saints and that is the communion which the Saints haue one with another and this is the fifth quality Caluin instit lib. 4. cap. 5 1. 2. Morney de eccles pag. 8. Christ the light of the World Three things concerning this communion First what it is it is spirituall In how many senses it is spirituall Two things wherein this communion consisteth and that in two things First a communion of state and that in diuers respects Secondly this communion consisteth in a communion of practise And this is first generall Secondly it is particular And this diuers wayes First in regard of gifts Non tollitur gratiarum diversitas nec conuellitur ordo politicus Calu. Secondly in regard of their wants and that diuers wayes Thirdly this communion of practise in particular is in respect of their doings Fourthly in respect of their sufferings Fifthly in respect of their affections Sixthly in respect of themselues and all they haue Thirdly the extent of this communion Cautions herein to be obserued This communion extends to the Saints in heauen The Reasons are of fiue sorts first in respect of God The second sort of reasons in respect of Christ The third reason in respect of the Spirit Fourth sort of reasons are in regard of the faithfull them selues in diuers respects Fifrh sort of reasons are in regard of our aduersaries Things to be done that we may maintaine this communion Trials whether we practise this communion Teaching two things First knowne to God prooued Secondly to themselues Thirdly none but God and themselues know it The fourth generall Head in this question which is the diuision of the Church which is partly of the name partly of the thing it selfe First of the name Secondly of the thing it selfe Three wayes how the Church is distinguished Into vniuersall or particular Secondly it is distinguished into the Church Militant and Triumphant What the Militant Church is defined This warfare is spirituall in three respects That the good Angels are parties of this Church Militant in some sense though noâ— parts of it What the Church Triumphant is Eight differences betweene the Church Triumphant and Militant And in it fiue things What to be considered of fâ—r the fitting helping and directing of vs in this warfare A third diuision of the Church into visible and inuisible Of the Church inuisible and of the inuisibilitie of it in fiue senses The Church signifying the vniuersall company of Gods chosen in heauen and earth in this sense it is inuisible actually and potentially Secondly the Church signifying the company of beleeuers in earth is inuisible simply or after a sort Generall aduertisements concerning the Church inuisible and visible Differences betweene the vniuersall inuisible and the vniuersall visible Church Vid. Zanch. in Hos 2.8.9 p. 51. August in Ps 10 Hierom. cont Lucif Exceptions of Papists out of the fifth of Matthew for the visibilitie of the Church answered The second exception out of Mat. 18.17 The third exception out of Rom. 10.10 Nine things considerable in a visible Church First the definition of it Vera ecclesia est quae profitetur Christi fidem Bellar. de ecclâ—s milit p. 249. First some Churches are either vniuersall visible Churches or particular visible Churches First Particular visible Churches are first Nationall Parochiall or domesticall Jnstances first of a Prouinciall Church Secondly of a Parochiall Church Thirdly of a Domesticall Church Secondly they are either more or lesse visible Thirdly
TWENTY NINE LECTVRES OF THE CHVRCH Very necessary for the consolation and support of Gods Church especially in these times Wherein is handled first in generall concerning first the Name secondly the Titles thirdly the Nature fourthly the diuision of the true Church Secondly of the visible Church first the Definition secondly the Causes thirdly the Members fourthly the Markes and Notes fifthly the Gouernment sixthly the Priuiledges seuenthly the Aduersaries eighthly the Authority And lastly the application of it to all Churches in the World so farre as they are knowne to vs. By that Learned and Faithfull Preacher Master IOHN RANDALL Batchelor of Diuinity Pastor of Saint Andrewes Hubbart in little Eastcheape London and sometimes Fellow of Lincolne Colledge in Oxford Published by the Coppie perfected and giuen by the Author in his life time carefully preserued and adorned with Notes in the Margent by the late faithfull Minister of Christ Master William Holbrooke Glorious things are spoken of Thee O City of God Psal 87.3 London Imprinted by Felix Kyngston for Nathanael Newbery at the Starre in Popes-head Alley 1631. TO THE RIGHT WORSHIPFVLL TRVLY RELIGIOVS AND MY much honoured Friend Mr. Richard Knightly of Preston-Capes in the County of Northampton Esquire and one of his Maiesties Iustices of Peace in the same County Grace and peace be mulplied c. Worthy Sir IT is a Prouerbe no more common than true that True Loue will creepe where it cannot goe as appeares in that fact of Mary Magdalen who wishing well to the person of Christ shee washeth his feet yea it will begin below at the ground to ascend vp to the top as Zacheus when hee climbed the figtree to get the sight of Christ. Loue to Christ will shew it selfe by a loue of his Church and ascend to him in heauen by speaking a good word for it and seeking and procuring her welfare here on earth Jt is that spirituall Temple to which Christ hath promised his perpetuall presence during the time of this world And it is the duty of euery Christian so farre as in him lyeth to further the building thereof according to that of Chrysostome Hom. in Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that euery one of the faithfull ought to edifie the Church Jf they can doe nought else yet let them imitate Dauids patterne Psal 51.18 And hearken to his precept Psal 122.6 Sutable to the practice of the Jewes in the building of the Temple some did giue one gift some another some did labour in hewing squaring others in bringing and bearing them to the raising vp of the structure But especially is the burden of this work layed vpon the shoulders of Ministers which like Bezaleel and Aholiab are fitted and furnished of God for this worke and haue the cure and care thereof committed to them Now the Lord hath not giuen to all alike but to some more some lesse yet all for the good of his Church To the Author of this Treatise he had giuen more than ordinary gifts as his works already published do shew He had the honor to be a wise Master-builder to be like those builders in Nehem. 4.17 with one hand he wrought in the worke with the other he held a weapon as you shall see apparently in this Treatise wherin hee doth confirme professed truths and confute opposite errors Jt pleased God whilest he was liuing to make him an happy instrument of staying many in the Church who were ready to fall from it and to gaine many in which by seducements had been drawne away And as God gaue such successe to his Labours when he was aliue So J trust they shall find the same though he be dead if read with a single eye I dare assure you it is not the Treatise of any other but of him whose labours need not feare the Light Jt was perfected by his owne hand in his life and giuen to a neare and deare friend of mine who rests in the Lord who had hoped to haue published it in his life but being called away ere he could effect it J haue endeauoured to helpe to bring it forth to light and J doe here dedicate it to your Worship whose worthy care and earnest desire I know is so farre as in you lieth to further the good of the Church J might say much of your worth to the world but those that doe not know you will thinke I flatter those that doe will thinke J say too little But what Salomon saith of the vertuous woman Prou. 31. vlt. so I of you your owne workes praise you in the gates And as Boaz said to Ruth so may J of you changing the words a little All the people not onely of that place where you liue and I was borne but all the people of that country know you to be a vertuous Gentleman Go on good Sir stand for God and he will stand for you honor him and as he hath so he will honour and what seruice J may doe you by my prayers or otherwise you shall be assured of The Lord blesse you and yours and all your ample and religious kindred Your Worships in any thing J may to be commanded Ithiel Smart THE FIRST LECTVRE OF THE CHVRCH Your Question is What is a true visible Church HAuing spoken of God in the first place and of Christ in the second place it now followes in the third place that wee speake of the Church wherein we will stand vpon these two generall Points First an Introduction to prepare the way to the question secondly we will descend to the question it selfe First the Introduction and that consists of two branches first wee will shew that the order of the question is very naturall secondly that the matter is of great weight and importance First the order of the questions amongst themselues and so our worke and manner of proceeding is very naturall and that first in respect of God in the first question and secondly in respect of Christ in the second question and thirdly in respect of all the three questions laid together First in respect of God for our faith hauing been first informed and instructed concerning God himselfe the Authour and worker of all it is then in the next place to be informed touching his workes and amongst them first and principally of the first and chiefest of them all that is the Church For the Church is Gods owne speciall workmanship formed by his owne hand separated as a peculiar people to his owne Maiesty consecrated to his owne worship and seruice gathered by his owne Word purchased by his owne Sonne quickned and directed by his owne Spirit and ordained from all eternitie in his owne secret Councell to be partakers of his owne glory Besides of all the workes that God exerciseth towards his Creatures the greatest and best are they that God exerciseth towards his Church as Election Calling Iustification Sanctification Glorification c. Yea further whatsoeuer God doth worke besides in the
2.41 The third diuision of callings There is an outward and an inward calling An outward calling is when the meanes are outward as by the Word Sacraments Corrections Blessings Miracles the workes of Creation and prouidence the Edicts of the Magistrates or State wherein wee liue the naturall conscience and the common gifts of the Spirit all which of themselues onely goe to the outward man and procure an externall obedience to Gods call Examples might be giuen of euery one of these and this is it our Sauior speakes of Matth. 22.24 Many are called but few are chosen An inward calling is when the meanes and the working of them enters into the very Spirit and inmost affections of a man and this is onely by the Spirit of regeneration when God by his Spirit workes with the outward meanes in our calling Such a calling had Lidia Act. 16.14 while she heard Paul preach the Lord opened her heart c. The outward calling without this inward onely leaues vs without excuse and aggrauates our damnation oft-times in the Church visible the inward calling without the outward is auaileable to salvation as in the Church inuisible But both together are more comfortable and effectuall as in the liuing members of the Church visible Fourthly there is an effectuall and a not effectuall calling A calling effectuall is when the meanes of grace is both tendred powerfully vnto vs and when it is truly receiued and embraced and continued in vnto the end Math. 9.9 there was an effectuall calling when as our Sauiour called Matthew and hee arose presently and followed him and this calling is proper onely to the elect A not effectuall calling is when the meanes of grace which are able to saue vs are offered vnto vs of God but we doe not accept of them nor yeeld vnto them A calling may be not effectuall divers wayes as first wheÌ„ it is vtterly refused as it was amongst the Gadarens that desired Christ to depart from them Mat. 8.34 or secondly when it is deferred some will not vtterly refuse the meanes of grace but they will deferre them as Foelix that would heare Paul another time Act. 24.26 or thirdly when it is accepted to the halfes as it was with Agrippa Act. 26.28 thou hast perswaded me almost to become a Christian saith he to Paul or fourthly when it reduceth vs onely to some outward formall obedience without truth and singlenesse of heart And thus it was with the foolish Virgins Matth. 25.3 And thus it was also with Simon the Sorcerer Act. 8.13.21 hee made an outward profession of faith he beleeued and was baptised verse 13. but his heart was not right in the sight of God vers 21. Lastly or when it is not continued in to the end and thus it was with Demas 2. Tim. 4.10 that forsooke Religion and embraced this present world and these are in all the Reprobate yea many of them are in some of the elect for a time Proofes Now if wee vnderstand the Church in a large sence as it consists of all sorts good and bad it hath all these callings in it But if we speake of it in a restrained sence as it consists onely of the elect then it is not subiect to the not effectuall calling To come to the note All that are of the Church are called of God to the obedience of his will here are three things to be considered First they are called there is the worke secondly they are called of God there is the Author of the worke And thirdly to the obedience of his will there is the end of the worke First the Church of God is called for so the Apostle 1. Cor. 1.2 speaking of the Church calls them Saints by calling or as it is in the originall called Saints and Rom 8 28. called of his purpose Act. 2.39 euen as many as the Lord God shall call that is his whole Church Rom. 8.30 whom he predestinate them also hee called So yee see the Church is a called company now whether God deale mildly or roughly drawing vs or leading vs yet still it is a calling the worke is the same Secondly the Author of this calling that is God 1. Cor. 1.9 God is faithfull who hath called you and in this respect he is said to be the caller as it is in the originall Now whether God call immediatly by himselfe or by meanes whether the calling be outward or inward all is done by God the author is the same stil Thirdly the end of this calling is to the knowledge and obedience of Gods will 1. Thess 4.7 God hath not called vs to uncleannesse but to â—sse Now holinesse consists in knowledge and obedience It is true that the furthest end of our calling is to be made partakers of his glory but the immediate end of our calling is to vertue grace as they are ioyned in the 2. Pet 1.3 through the acknowledgement of him that hath called vs to glory and vertue and hence it is that our whole state and profession is called our calling as in Eph. 4.1 walke worthy of the vocation whereunto yee were called yea for this end it is called an holy calling 2 Tim. 1.9 and it is so called first in respect of the caller who is holy secondly in respect of the worke our calling which is holy Thirdly in respect of the meanes which are hoâ—y â—ourthly in respect of the end we are called to which is holinesse Fifthly in respect of the effect which is holy those that are truly and effectually called being by that calling changed and made holy Saints Obiect But some may except and say are not some of the Elect yet vncalled and yet they are of the Church too Answ I answer they are of the Church in Gods purpose and acceptance but they are not so in the eyes of men no nor yet in their owne apprehensions till they haue a calling which they are sure to haue one time or other first or last The Reasons of the pâ—int are these Reason 1 First that we should be of the Church of God and professe his seruice and worship this is anothers businesse not our owne nay it is Gods businesse not mans and therefore we must not thrust our selues into it but we must haue a vocation and calling to it and that from God Matth. 20. from 1. to 7. verse they that goe into the vineyard must be hired and who shall hire and bid them goe but the master of the Vineyard Now Gods Church is the Vineyard and God is the Master and therefore none can call but hee In Matth. 22.2.3 c. the wedding is prepared the Ghests must come but first they must be bidden and called and by whom must they be called and bidden but by the Bridegroomes Father euen God himselfe that makes the Feast for that is meant by the Parable God the Father marrieth vs to his Son Christ he prouides ioy and peace of Conscience for vs which is
Church are new Creatures Gods Image is repayred in them that wisedome and righteousnesse and holinesse is renewed in them which they had in their first Creation If Adam had continued in his innocency and so all his posteritie till now what a glorious Sight and company would they haue beene Adam and so many of his posteritie as are of the Church of God are in some measure renewed to Gods Image as it was at the first And therefore what a glorious and blessed assembly is the Church of God the assembly of the Saints The vses of this point are these First it shewes the loue of God to his Church and people and his delight in them First his loue to them in that first he is pleased to communicate his owne beautie and graces to them to make them beautifull he fastens on them many pledges of his fauour he vouchsafeth them his protection blessing grace and saluation all his promises both for this life and that which is to come yea and that for them alone he thinks nothing too good for them he affords them his owne presence and the comforts thereof he bestowes his owne Sonne vpon them and all his merits and benefits hee giues them his owne Spirit and all the gifts and graces and operations of the same What should he doe more for his Vineyard as hee speakes in Isai 5. and what could hee doe more for his Church to make vp the perfection of her Beauty Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Secondly his loue appeares to them in that he accepts of them as if they were perfectly glorious for they are but men I speake of such members as most concerne our selues for the Angels are members too and therefore though God giue them neuer so much they can receiue it but in some measure so farre as they are capable of it Besides they haue many sinnes wants and infirmities the least whereof if it were straightly stood vpon in the censure of iustice would deface all their glory and cut them off from all their grace and blessednesse but the Lord passeth by and winkes at these blemishes beholding them in the face of Christ couers all their defects with the Mantle of loue and ouerspreads them with the white Robe of Christs righteousnesse and freely forgiues them all their sinnes so that nothing may impeach their blessed and glorious estate Secondly God delights in his Church being so beautifull and glorious as he himselfe saith Psal 132.14 This is my rest for euer here will I dwell for I haue a delight therein And Psal 45.11 The King shall haue pleasure in thy beauty God delights in their persons graces welfare and obedience all their prayers blessings meditations true and holy indeauours are a sweet smelling sacrifice in the nostrils of God wherewith he is well pleased in Christ Cant. 7.1 2. The second vse Is the Church so gracious and so glorious Vse 2 Then first we also must loue it too and secondly we must labour to be of it First we must loue it so many graces as God hath bestowed vpon her are as so many baites to intice and allure our affections to her therefore let her beauty satisfie vs and her glory ravish our hearts Thus Dauid professeth his loue to Gods Church Psal 26.8 Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal 84.1.10 Oh Lord of Hoasts how amiable are thy Tabernacles and A day in thy Courts is better then a thousand elsewhere And so likewise we should shew our loue to her in bewailing her desolations as Ieremy doth Lament 1.4 the wayes of Sion lament c. And Lament 2.6 7. and 5.17 18. Therefore our heart is heauie for these things our eyes are dim because of the mountaine of Sion which is desolate And so we should shew our Loue to her in bewailing our absence from it as Dauid doth Psal 42.4 when I remembred these things I poured out my very heart because I had gone with the multitude and leade them into the House of God c. Thus Dauid laments his absence from Gods Church and thus should we doe when by persecution or any other such let we are forced to be absent Secondly we must labour to bee of it For so we haue a speciall Commandement Deu. 12.5 6. But you shall seeke the place which the Lord your God shall chuse out of all your Tribes to put his Name there and there to dwell and thither shalt thou come and thou shalt bring thither thy burnt offerings c. And this was the onely desire of the Prophet Dauids heart Psal 27.4 that hee might dwell in the House of the Lord all the dayes of his life And Psal 84.2 his Soule longs and faints for the Courtes of the Lord and in verse 10. hee preferres it before all other states whatsoeuer A day in thy Courtes is better then a thousand elsewhere I had rather be a doore-keeper in the House of the Lord then to dwell in the Tabernacles of wickednes Thus did Dauid delight in it and desire continually to be of it and so should we for then it is a sweete and comfortable thing to speake of the blessednesse and glory of it when wee haue our parts in it And we should not onely ioyne our selues to it but we should also labour to bring others to it we should say as it is prophesied of the Church in these last dayes Isai 2.3 Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob Hee will teach vs his wayes and we will walke in his pathes Gen. 9.27 Cant. 8.8 Vse 3 Thirdly then we should liue and behaue our selues worthy so blessed and glorious an estate beware of errors in Faith for they dishonour thy state and deforme thy beauty and if they be fundamentall errors and persisted in they will ouerthrow thy blessednesse and cut thee off as a rotten member from this glorious Body beware also of sinne and disobedience in life for that will make thee filthy and vncleane and if it be not soundly repented of and redressed thou hast no part neither in the Churches grace nor in her glory Consider that thou art a member of Iesus Christ and wilt thou take the members of Christ and make them the members of an harlot the members of sinne and wickednesse God forbid these courses are fit for the world that foule polluted beastly vgly Assembly and must not be found in the glorious Assembly of the Saints Vse 4 Fourthly here is matter of comfort exceeding great comfort to all those that vpon good ground doe find themselues to bee members of the true Church that surely they are Gods dearlings such as are pretious and glorious before him first here is comfort against their sinnes that they shall be done away as if they had neuer been and though they be as red as scarlet yet they
for these Reasons first many of the Church are chosen that are not yet called as Paul an Elect vessell before his conuersion and yet not called and so all the Elect before their conuersion nay many are chosen that shall neuer be called as the Angels which belong to the Church too and are a part of it And therefore the Church in the nature of it is to be described by their choosing and not by their Calling Secondly many are Called that are not chosen so saith our Sauiour and therefore if we should describe them by their Calling we should make such to be of the nature of the true Church which are not chosen and so are no true members of Christ nor shall euer enter into the heauenly Ierusalem Thirdly those which are chosen are called too their Election and chusing is the cause of their Calling and not their Calling the cause of their chusing Rom 8.30 whom he predestinated them also hee called Therefore in these respects it is fittest and most agreeable to the nature of the Church to be described by their election rather then by their Calling And so much of the first part of the Description namely the efficient Cause of their being The second thing they are described by is their number the whole company c. Which wee musâ— vnderstand thus First that all that are of the Church are God chosen and none else and that all that are chosen are of the Church none excluded as who should say the whole company of Gods chosen all these and none but these Here may be an exception made for you will say Are the elect of the Church before they are Called Yes sure in the purpose and account of God though they bee not so in their owne account nor in the account of thâ— World though they be not as yet actually assembled to the Church yet they are in the way and first or last they shall certainely haue an effectuall Calling whereby they shall bee made actually of the Church both in faith and in their owne knowledge and account And secondly we must vnderstand that all those together make vp one Church the whole Company of God Choseâ—â—s his Church as they are considered all together as members of one body and incorporated into one societie or Company and not as they are members apart And also so â—ll togâ—â—her as that all the chosen of all times and places and kinds make vp one only Church So much of the second part the number they are described by The third thing they are described by is the places where they are in heauen and in earth And so we do first fetch in all Gods Saints whether liuing or departed whether fighting on earth or triumphing in heauen As also secondly the Angels that haue kept their habitation in heauen are all comprehended together as so many seuerall parts of the Church to make vp the whole Body So yee haue the particular heads of the Description expounded and inlarged the whole company of Gods chosen in heauen and in earth Now that the holy Angels are parts of the true Church because yee shall not thinke that it is a deuise of mine owne braine yee shall see that the Apostle vseth the same words Eph. 1.10 That in the fulnesse of time he might gather together in one all things both which are in heauen and which are in earth And Eph. 3.15 Of whom is named the whole family both in heauen and in earth And Col. 1.20 To reconcile to himself through him I say all things which are in heauen and which are in earth All which places must be vnderstood not onely of the Saints departed that rest in heauen but also with reference to the holy Angels in heauen that fell not who hauing a benefit by Christ the mediator as well as wee are therefore to be seated with vs in the society and body of the Church Doctr. Now to make this matter more plaine I will draw it into an obseruation and that is this Namely That the holy Angels that kept their first estate are parts and members of the true Church as well as we are The Scripture is plaine for this First in expresse wordes secondly by necessary consequence First by expresse words Heb. 12.22 23. But ye are come to Mount Sion c. and to the innumerable company of Angels Where the Apostle speaking of the Church takes the holy Angels as Limmes of that Body and members of that Company And Reuel 19.10 The Angell tels Iohn I am thy fellow Seruant one of thy Brethren I haue the testimony of Iesus the Spirit of Prophesie I am thy fellow Seruant as who should say A fellow of the same House and Family with vs that is the Church A Brother as hauing the same Father God and the same Mother the heauenly Ierusalem that is the Church hauing the testimony of Iesus that is communicating in the same gifts and graces of the Spirit as the Spirit of Prophesie which is peculiar to the Church onely as 1. Cor. 12. So wee see by expresse Scripture that they are members as well as wee Secondly by necessary deduction and consequence First the Angels are elect 1. Tim. 5.21 and therefore they are parts of the Church Secondly Christ is their Head Col. 2.10 yee are complete in him that is in Christ who is the head of all principalities and Powers therefore they must be parts of his Body Which is his Church Thirdly the Angels peepe and prie into the misteries of our redemption by Iesus Christ 1. Pet. 1.12 therefore except we will make them busi-bodies to prie and meddle with that which they haue not to doe in which is vtterly against their wisedome and vprightnesse they must needes be parts and members of the true Church and so much of the Proofes The Reasons are these First the Church is the most excellent Reas 1 and glorious and blessed Assembly that is as wee haue shewed before the Angels therefore that excell in strength and beautie and glorie and absolute happinesse must needs be members of it Secondly the Church is that fulnesse of Christ that filleth Reas 2 all things Eph. 1.23 If the Angels be left out where is that fulnesse Thirdly it is against the bountifulnesse of Christ and Reas 3 the worthines of his obedience that any Creature should know and embrace the Doctrine of the mediation of Christ and yet not receiue benefit thereby for themselues But the chosen Angels do know and embrace it worshipping him and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation And therefore they haue benefit thereby to themselues And so consequently they must needes bee parts and members of the Church For to them are all sauing benefits peculiar and properly belonging Fourthly the euil Angels that fell away are a part of the Reas 4 malignant Church of the Sinagogue of Sathan as our Sauiour Christ giues vs
saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement
it is holy thirdly that it is Catholike so it is said in expresse words Fourthly that they are ioyned to Christ And fiftly that they haue a Communion amongst themselues both these are intended where it is said they are a Communion of Saints sixtly and lastly that they are knowne onely to God and themselues and this is intended when it is said I beleeue it Wee haue past through two of these adiuncts for so I call them first that the Church is one and secondly that it is holy now we are to come to the third Adiunct Catholike The Church of God is Catholike In handling of this Point wee will first shew how this word Catholike hath been wronged secondly wee will right it and thirdly we will draw such obseruations from thence as it will fitly minister First it hath been much wronged for many hundred yeeres and that by many First by those in the Romish Church Secondly by some of our owne Church First it hath been wronged and corrupted exceedingly by those of the Romish Church and that in these respects first in that they falsly challenge it and appropriate it to themselues alone Secondly in that they boast of it as their Crowne and glory Thirdly in that they put their confidence in it that because they haue this name therefore they are vndoubtedly the true Church and in certaine state of saluation First the word is wronged in that they of the Romish Church do falsly challeng and appropriate it to themselues as if their Church were Catholike and none else and as if their faith were Catholike and none other and as if they were the onely Catholikes and none but they If they were Catholikes as they pretend to bee yet they might giue others leaue to be called so as well as they but they are not so onely the name of Catholikes is falsely arrogated to themselues and flatteringly yeelded vnto them by their friends and fellowes but indeed and in Truth they are no Catholikes at all Secondly it is wronged by them in that they boast and vaunt themselues of it as their Crowne and glory and they take it in great snuffe if they be not so called yea if you call them Papists or such other like name I know it by experience they wil be ready to fly in your face Surely it is a glory to those of whom it is truly affirmed yet it is not in that case to be boasted of but quietly and soberly to be inioyed Gods best graces in vs are not vainely to be boasted of much lesse any outward names which are but cast vpon vs least of all such as we take vpon our selues without desert Thirdly they wrong it in that they put much confidence in this name that because they are so called therefore saith Bristow and the Rhemists wee are the vndoubtedly true Church in certaine state of saluation for this is one of the Pillars of Popery the very names of the Church and Catholike they are the two pillars that Popery builds vpon But it is to be considered that the name makes not the man to be such as he is called but on the contrary because a man is such an one as the name imports therefore hee is so called As for example A Father or a Master is not such an one because he is so called but because hee is a Father or a Master therefore he is called so Therefore we must first examine our selues whether we are such as the name imports and then we may haue Comfort in our States whether we bee so named or not if the name be vpon vs without cause we are nothing the neerer to saluation If it be on vs vpon good cause then we may haue comfort in our state not for the name but because we are such as the name signifies so that the name is no way any matter of confidence to build our saluation on In the second place it is somewhat wronged by some amongst vs too not that wee either mistake it as the Papists doe nor maligne it as they say we doe but occasionally by their errour on the one side wee run into another on the otherside because they aduance it too high we debase it too low First some labouring to suppresse the name quite as certaine Lutherans that haue changed Catholike in the Creed into Christian Secondly others scoffing at it as a toy and a Iest Thirdly others that in the heate of their spirits and pregnancy of their wit doe depraue it and make a nickname of it cacolicke cartholike but these are distempered spirits not seasoned with grace and modesty as it were to bee wished Fourthly and lastly generally all of vs little regarding it nor hauing it in that good request as it well deserues It is true that the name of Christian is farre more ancient and proper and more warrantable as we may see in Act. 11.26 they of the Church of Antioch were first called Christians yet let not this name be supprest for to be called Catholikes hath been a matter of long continuance and vnderstanding it for the members of the Catholike Church it is a reuerent and an honourable stile Thus we see how this name hath been wronged first by them of the Romish Church secondly by some amongst vs. Now secondly we are to right the Word and restore it to the originall sense that so we may frame vs to a reuerent and sober estimation of it and neither esteeme of it too much nor too little and to this end first therefore wee will consider of the antiquitie of the Word secondly wee will shew the right meaning of it and thirdly the common receiued vse of it First consider the antiquitie of it this word is not found in any of the bookes of Scripture onely it is found in the preface of the Epistles of Iames Peter Iohn and Iude there they are called Catholike Epistles which is a Greeke word and signifies generall which prefaces whether they bee Scripture or not is vncertaine they may bee so and they may not yet certaine it is that the name is very ancient But come to the Creed and there this word is plainely found and that as an adiunct of the Church I cannot say that it was the Apostles owne doing but surely it was very neere to the Apostles times So likewise it is found in the Nicene Creed and also in Athanasius Creed and there hee applies it to the Faith The Faith professed by the Catholike Church is the Catholike Faith So wee see that the word is very ancient Secondly to right it we are to consider the right meaning of the word Catholike which is generall or vniuersall for so the Ancients expound the Prefaces to the generall Epistle of Peter and the generall Epistle of Iames as directed not to any particular Nation or Citie as Paul did his Epistle to the Romanes but generally and vniuersally to all the faithfull or to
Sauiour answers him What is that to thee follow thou mee For the exceptions made out of 1. Ioh. 3.10 where the children of God are said to bee knowne and the children of the Diuell Whosoeuer doth not righteousnesse is not of God c. And that in the 2. Ioh. 1. where the Apostle calles the Lady he wrote to Elect Lady And in the 1. Thess 1.4 knowing beloued saith the Apostle that ye are Elect of God These and such like places are thus answered that either this is spoken out of a Charitable perswasion or else it is spoken so of all because some are so for that seemeth to be the case 1. Thes 1.4 or if he had any certaine knowledge of any particulars it was by diuine Reuelation wee cannot say therefore out of a certaine knowledge that any particular man is a true member of the Church Onely this we may say that we are perswaded vpon good grounds he is so Vse 2 Secondly the Papists are here refuted for they sinne horribly in this kind in that they pray to such and such particular persons as Saints whereas many of them it is to bee feared are damned Spirits in Hell for false Teachers may be knowne by their fruits Matth. 7.19.20 Againe this refutes three other errors of Popery that do directly contradict these three branches of the Obseruation First they make Predestination to be contingent and so they say God himselfe doth not precisely know who are his for if Predestination do depend vpon mans will that if man will he shal be saued then God knows nothing till he see what man wil doe Secondly they deny certainety of saluation and so the faithfull themselues cannot know themselues to be Gods they will haue no man say certainely of himselfe that hee shal be saued and yet they will say it of others that they are saued And that is the third error which contradicts the third branch of this Obseruation in that they say the Church is alwaies visible and so generally others may know who are true members of the Church as well as themselues But we see all these errors are here refuted by this Doctrine wherein we haue taught and proued that the faithfull are onely knowne to God and themselues and to none other But if any man aske me How then shall wee loue one another and do good one to another as Brethren if we know not who are Brethren I answer we must perswade our selues of others that they are Gods vpon good grounds and good hope because wee see the fruits of faith and Repentance and loue in them so farre as can outwardly be discerned therefore we must be perswaded they are Gods and so we must loue them and doe good to them as Brethren The third Vse teacheth vs that if euery one may know Vse 3 himselfe to be Gods then euery one of vs should labour to learne this and know it for himselfe But you will say how shall we know this I answer by a due examination of thy selfe whether thou hast Gods Spirit the Spirit of Adoption which maketh vs to cry Abba Father that is which maketh vs go to God as to our father and to call vpon him as our father for that same Spirit beareth witnes to our Spirits that we are the Children of God Rom. 8.15 16. And in the 1. Cor. 2.11 12. What man saith the Apostle knoweth the things of man saue the Spirit that is in man euen so the things of God knoweth no man but the Spirit of God now 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 vs of God The Apostle saith no man knowes the things of God that is the secrets of God but the Spirit of God Now this is one of Gods secrets to know whether we are Gods therefore hauing this Spirit wee may know our selues to bee Gods And that wee may further seale this vnto our selues let vs labour to make our Election sure vnto our selues by walking in good workes striuing against sin and working the workes of Holinesse and Righteousnesse and obedience to God which are the fruits of the Spirit of God and so shall we assure our hearts that we are Gods And so much be spoken of this last Adiunct and also of the Article Now wee come to the fourth generall Head propounded to be handled in the Doctrine of the Church and that is the diuision of the Church Now the diuision of the Church is partly of the name and partly of the thing it selfe First of the name The name is doubtfull and carries many significations yea and many contrary significations and therefore is to be diuided accordingly In the largest sense it may be applyed to any multitude or company of people whatsoeuer whether in case of Religion or not in case of Religion and the originall word both Hebrew and Greeke in the old and new Testament will beare it In the old Testament Ezek. 32.22 there the name is applyed to Ashur and his company to a company of men not in case of Religion And the same is applied Deut. 33.4 in case of Religion to the Congregation of Iacob that is to the Church of God Nay further that name is extended to those that maliciously oppose the Church of God and oppose Religion Psalm 26.5 I haue hated the assembly or Church of the wicked So that the Hebrew word in the old and new Testament beares it as well for a company not in case of Religion as for a company in case of Religion So likewise the Greeke word Ecclesia in the new Testament beares it in this generall sense as Act. 19.32 where it is applied to a disordered assembly in a case of mutiny The assembly that is the Church was out of order And in the Act. 2.47 the same word is applied to the company of Beleeuers that is to the Church of God The Lord added to the Church So wee see how this word hath been applied in the old and new Testaments to any multitude or company of people whatsoeuer either in case or not in case of Religion Yea but yet it is restrained in ordinary vse of speech and so hath been for many yeeres vnto a company of people as professing some certaine Religion whatsoeuer Religion it bee the Church is accordingly so called for there is a true Religion and euery Church that imbraceth that Religion is a true Church And againe there are false Religions and they that embrace any of them are false Churches so euery Church receiueth her denomination from the Religion she embraceth As for example we call those Iewes which are borne Iewes but those onely are of the Iewish Church which embrace the Iewish religion so that if a Iew borne doe embrace the Christian religion he is not of the Iewish Church though he be of the Iewish Nation yet he is of the Christian Church So likewise if a man bee a
together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay
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
and burnt vp God waters it and makes it fruitfull who shall hinder the growth and increase thereof Surely God will not suffer his owne worke to be hindred by any power in the world If this were well considered it would dismay the aduersaries of the Church and euen daunt Satan himselfe for they know before-hand that they are fighters against God yea against his speciall hand and therefore it is impossible that they should preuaile The wicked after the Flood when they built the Tower of Babel they fought against God but they could not preuaile it turned to their confusion but these fight against God in a speciall manner And therefore this is our comfort they shal neuer preuaile though they band themselues together against the Lord and against his Church yet all they doe is but the imagination of a vaine thing because it is against God and against his people This should comfort the faithfull in all their persecutions temptations and distresses whatsoeuer because that they are built by Gods owne hand and therefore like Mount Sion they shall stand fast for euer and neuer be remoued and likewise they are continually assisted by Gods hand so that their enemies cannot hurt them as the Mountaines are about Ierusalem so the Lord is about his people from henceforth and for euer Psal 125.1 2. So much of the first obseruation arising from the causes of the Church The next Point arising hence is this That wheresoeuer Doct. 2 the true causes of a true Church are effectuall and that by the ordinary blessing of God they haue their due successe there certainely is a true visible Church First I say where they are effectuall for sometimes the causes may bee present yet not effectuall or at least very little effectuall but where they are effectuall onely there they cause a Church Secondly I say by the ordinary blessing of God for extraordinary blessing and successe doth not sufficiently proue a true visible Church The point is cleare in the case of the Church Act. 2. from the beginning to the end the causes of a Church were there as wee shewed before and they were effectuall Vers 41. They were added to the Church and it was ordinarily effectuall Verse 47. The Lord added to the Church from day to day c. and therefore there was a true Church and so it is called in that verse 47. And so it was in the case of the Church of Antioch Act. 11. from 20. to 26. verse there was the meanes the Word and the Ministers of it and it was effectuall for they beleeued and it was ordinarily effectuall for a great number beleeued and turned to the Lord and therefore they were a Church and were also so called vers 26. So likewise in the 1 Cor. 1.2 Vnto the Church of God which is at Corinthus to them that are sanctified in Christ Iesus Saints by calling c. They had a Calling then and this was effectuall for they were sanctified in Christ Iesus and so were a true Church The case was thus in the seuen Churches Reuel 1.16 to the end of the Chapter there were the seuen golden Candlesticks that is seuen true visible Churches and there was the Sonne of man that is Christ walking in the middst of them and there were the Starres that is his Ministers vpholden in his right hand and a two-edged sword came out of his mouth that is his Word and the power thereof for so the Word is compared to a two-edged sword Heb 4.12 And these were effectuall too the Starres were vpholden and it was a sharpe two-edged sword so where these are thus effectuall there is a golden Candlesticke that is a true visible Church Reas 1 The Reasons of the point are these First the cause doth alwayes proue the effect necessarily where it hath her worke and is not resisted now here are the causes of a true Church and their worke is not resisted therefore here is the effect too that is a true visible Church Secondly where these causes are there is the definition Reas 2 of a true visible Church that is a company of people professing ioyntly the sauing truth Now where these are there is a true visible Church Thirdly whosoeuer liues in such a Church where these Reas 3 causes are walking in truth and sinceritie and being carefull and conscionable to obey these meanes he is certainely saued and on the contrary whosoeuer liues out of such a Church and doth not obey these meanes ordinarily hee cannot be saued then where these are must needs be a true Church for without the Church ordinarily there is no saluation But our Aduersaries that we haue principally to deale against in this case confesse it that the Word and Sacraments are the instruments and meanes of constituting the Church and conseruing it therefore we will stand no longer on the proofes and grounds of the point The Vses are these First this serues to iustifie our Church Vse 1 to be a true visible Church against the separation that deny it for by this it appeares we haue a true Church because that we haue the causes of a true Church and because they are effectuall yea and ordinarily effectuall amongst vs. If they except against vs they must deny and say either that we haue not the causes of a true Church amongst vs or that these causes are not effectuall or else that they are not ordinarily effectuall amongst vs. Some deny some of these and some deny all of them and therefore say we are no true Church If they say wee haue not the meanes wee answer that we haue through Gods mercy the Word and the Sacraments and Ministers and gifts which are the causes and meanes of a Church Yea but say they yee haue not all Gods ordinances amongst you you want discipline c. I answer first we only waite to see them proued by the word to be Gods ordinances which they so much require Answ and then wee will receiue them with both hands as wee haue done greater things Secondly I answer if wee should not receiue them yet we might bee a true Church though happily not so pure and perfect a Church for Discipline is not a matter of substance to the being of a Church but to the well-being only Obiect yea but say they though you haue the Word among you yet you haue it not out of the Lords mouth for your Ministers haue not a true calling they are not called and sent of God I answer that extraordinary calling we neither haue Answ nor looke for but such ordinary calling as ordinary Ministers haue had in any Church since the death of the Apostles wee haue the same Let them shew vs any since that time and we will proue that ours is answerable to it therefore if wee bee not a true visible Church then there was never any since the Apostles death Yea Obiect but say they you haue your calling from the Church of Rome I
the Church hath a head so it hath but one head for as a Body without a head is a monster in nature by defect so likewise if there bee two or many heads to one body it is a monster in nature by excesse Now the Church is but one body and therefore must haue but one head Thirdly this our head is Christ Iesus and hee alone for seeing the Church is his owne body therefore hee alone must bee the head if wee shall assigne any other to bee the head of the Church being Christs Body it is as if we should take the body of a man and set vpon it the head of a beast and so should be a body against nature for as a body without a head is a Monster in nature by defect and as a body with two or many heads is a Monster beyond nature by excesse so for a body to haue a head of another kind is against nature is as monstrous as either of the other therfore the Church being the body of Christ must haue Christ alone to be the head of it And thus the way is beaten out plaine to this naturall Obseruation which followeth Doctr. Namely That our Lord and Sauiour Iesus Christ as hee is most truly and properly the Head of the Church in generall that is of the whole company of the Elect which are his true mysticall body as we haue taught before so proportionably hee is also the Head of the true visible Churches that is of all Congregations in the World professing openly the sauing Faith For the clearing of this point wee must heare call to minde two things of which wee haue heard before First that there are some things affirmed in Scripture which are principally spoken of the inuisible Church but proportionably are to bee vnderstood of the visible the whole taking the name of the better part and so this is to be vnderstood here For when it is said simply that Christ is the Head of the Church it is meant principally of the inuisible Church and yet is proportionably to bee vnderstood of the visible Church because some of those members that are in the visible Church are also of the inuisible vniuersall Church the whole taking denomination of the better part And therefore I doe not say in the obseruation that Christ is simply the Head of a visible Church but proportionably because there are some in the visible Church that he is the head of The second point that we are here to call to mind for the clearing of the obseruation is this that the visible Church is either vniuersall or particular The vniuersall is the whole Company of those that professe the sauing truth through the world from the beginning to the end thereof a particular visible Church is a Company of those that ioyne together in the profession of the same sauing truth in some particular place and time c. Now therefore when I say Christ is the Head of a true visible Church I meane chiefly and most properly the vniuersall visible Church not but that it may be affirmed also of euery particular visible Church yea and of euery member too that is so farre forth as it is a member of Christ and Christ the Head thereof as the head is the head of the right side as well as of the left and of the hand too as well as of the whole body yet not simply and by way of appropriation but together with the rest of the members by way of participation and communication that is as being a member with the rest of such a body so all particular visible Churches from the beginning to the end of the world are indeed but one body though diuers in time place and other circumstances yet in the profession of the sauing truth they are but one and the same in generall And Christ is the head of the whole vniuersall visible Church and also hee is the head of euery particular visible Church but that is onely by way of communication as that particular Church concurres and participates with other particular Churches in the vniuersall visible Church simply in it selfe Christ cannot bee said to bee the head of one particular visible Church for then we should make many heads and many bodies as the head cannot be said to bee the head of the hand simply by it selfe but by way of concurrence with the rest of the members therefore when we say Christ is the head of a particular visible Church wee must vnderstand it in common as all particular visible Churches are members of that body whereof Christ is the head The Apostle makes this plaine in the 1 Cor. 12.27 Yee are the body of Christ and members for your part they are the body of Christ in some sense and yet in some sense they are but members and in both these senses they haue Christ to be their head Consider the Church of Corinth in it self and it is a body consider it in the generall with other particular Churches and it is but a part of the body I note this the rather to preuent an obiection ready to bee made against this truth which is That if Christ bee the head of euery particular visible Church in England and France c. then either there are many Christs because there are many bodies or else there is but one head to many bodies both which are absurd but Christ is the head of euery particular visible Church proportionably that is as that particular Church is a member of the vniuersall visible Church and so much shall serue for explication Now we come to the proofes That Christ Iesus is the Head and the onely Head proportionably of a true particular visible Church In Ephes 1.22 the Apostle saith God hath appointed him ouer all things to be the Head to his Church I grant that this is spoken principally and properly of the Church vniuersall for that is the onely body that is in all respects fitted and equalled to the head and the head to it Yet it holds consequently and by proportion of the visible Church for that is therefore called a Church because it is presumed that there were at least some faithfull and elect of God amongst them yea the Apostle seemes to speake it with reference to that particular Church of Ephesus whom he calleth Saints in the first verse and it could be no comfort to them to know that Christ is the Head to his Church vnlesse it were intended that they were a part of his body And so likewise Ephes 4.15 16. Christ is said to be the head of his body Now what body is that but onely that body spoken of in the 11. and 12. verses where his Ministery is publikely exercised and that is a true visible Church So in Ephes 5.23 Christ is the head of the Church and the Church is his body that is spoken principally of the inuisible Church but is proportionably to be vnderstood of the visible for the
Church gouerned by the word not else And in this sense the good Kings both of Israel and Iudah were alwaies the head of the Church not in deciding matters of Faith and Religion for that Gods Word decides But this word Head of the Church must be warily vsed because it is not found in the Scripture but chiefe Gouernor is and therfore in that sense the King may be said to be head of the Church within his dominions because vnder Christ he is chief Gouernor Secondly they except say the vniuersal visible Church hath a visible head Now where is this visible Head Christ is not visible I answer Yes Christ is visible for first though he be not actually seene in this dispensation of time yet he may be seene If the King after he is crownd should keep himself in his Closet all his life time yet hee is a King and a visible King too though he be not actually seene of his subiects So Christ he is the King of his Church and is now in heauen where the Saints see him and where wee shall see him too and that with these eyes of ours and therefore he is visible though he be not actually seene of vs now Secondly I answer that in some sort he is visible daily in his Church in the Word and in the Sacraments especially in the Lords Supper in these Christ is amongst vs and in our sight crucified Gal. 3.1 Thirdly hee was once visible and seene on earth for many yeeres and shall bee seene by euery eye at the last day and that as the head of the Church Fourthly his Ministers together with lawfull Magistrates doe in some sort visibly represent him amongst vs. So that Christ and not the Pope is the head of the visible Church though he be not actually seene euery day amongst vs. And so much for the first Vse The second Vse is matter of comfort to Gods Church in Vse 2 that Christ is their head and that many wayes First it shewes the excellency of the Church secondly the neerenesse it hath with Christ lastly it shewes the safety of the Church First it shewes the excellency of the Church for seeing it hath such a glorious Head as our Lord Christ is therefore the body must needs be glorious too the greatest Kingdomes and Monarchs in the World come infinitely short of the excellency of the Church euen as farre as their Gouernors come short of the excellency of Christ that is as farre as mortall and sinfull man comes short of the eternall and blessed Sonne of God As Christ hath a Name aboue all names to bee the Head of heads that is the most excellent and glorious head so hath the Church in her measure a name aboue all names the body of bodies the most excellent and glorious body in the World Secondly it shewes the neere coniunction the Church hath with Christ and is matter of comfort to the Church in that respect There is no coniunction so neere as this let any or all the Societies in the World shew me such a neere coniunction betwixt them and their Gouernours as is betwixt Christ and his Church Seruants haue their Lords Companies their Masters Cities their Maiors Subiects their Kings Sheepe their Shepheards c. yea but the Church hath Christ to be her head and this is the neerest coniunction that can be Other Gouernours of other Societies those that are vnder them or conioyned with them in the same Company may haue hurt and yet they not know of it or if they know it they doe not affect it at least if they doe affect it it is but for conscience of their place onely But Christ knowes the harmes and wrongs that are done to his Church and affects them as done to himselfe Act. 9. Saul Saul why persecutest thou me saith our Sauiour he tooke the iniury that Saul offered to his Church as done to himselfe And of necessity Christ must needs be sensible of the harmes done to his Church as the head is of the hurt done to the body It is imposible but that the head should be sensible of the hurt done to the body and that in regard of it selfe as well as of the members This the Church considers and receiues inestimable comfort by the consideration thereof for by this they are assured of Christs neerest presence to them in their afflictions by meanes of this neere coniunction and also they are assured that he will releeue them of the wrongs and iniuries done vnto them and reuenge them on their enemies as done to himselfe And also he will mercifully recompence all our releeuers as if they had releeued him on earth in his greatest extremity This point is maruellous comfortable to all such as know themselues to be liuing members of his body the Church Thirdly this is matter of comfort to vs in regard of our safety which wee haue by meanes of this neere coniunction Christ is our head therefore we shall be safe the gates of hell shall not preuaile against vs we are builded vpon the Rocke and that Rocke is Christ and they shall neuer preuaile against vs if they can preuaile against Christ then they may preuaile against vs too but the one is impossible and so is the other too Secondly it assures vs that we shall preuaile against them nay it is past doing for it is done already for Christ our head hath ouercome the World the Diuell and all the powers of darknesse the head being aboue water the body cannot possibly be drowned I haue ouercome the World saith our Sauiour Thirdly it assures vs that certainly we shall liue and reigne in heauen for where the head is there the members shall be also Ioh. 17.24 yea wee are already by communication with him in heauenly places Ephes 2.6 because he being our Head is there already The third vse is for instruction that seeing Christ is the Vse 3 head of a true visible Church then we must labour so to esteeme him and to beleeue in him to reuerence him and to obey him as our head First therefore seeing it is the nature of the head to conuey life sense and motion to the Body let vs therefore waite vpon our head Iesus Christ and call vpon him for his life and Spirit and for his direction in all our actions both for matter of Doctrine and manners and discipline too and also let vs defie all other directions and all other counsels that doe not agree either particularly or at least in the generall with his reuealed will all directions therefore that are against Christ and against his Word though it were brought to vs by an Angell from heauen we must not receiue it but stand at defiance with it and we must submit our selues intirely to the Scepter of the Word and Spirit of our Head Christ It was Israels peruersnesse 1 Sam. 8.7 and the Iewes wilfulnesse Luk. 19.14 that they did refuse to haue Christ to be their head
are amisse and that thou shouldest ordaine Elders in euery Citie c. There by name are two principall parts of outward Gouernment set downe redressing things that are amisse and ordaining elders And these are imposed vpon Titus being Bishop of that Church and that of necessity for he was left there for this very cause And in the second and third Chapters of the Reuelation there are directions sent from heauen to the Angels of the seuen Churches and that for many things that did concerne euen the outward as well as the inward Gouernment of the Churches If wee looke into the estate of the Church from time to time we shall see that the practice was answerable that still of necessitie there was outward Gouernment in the Church Our Sauiour while hee was vpon earth among his Disciples how orderly did hee gouerne them When any thing was amisse amongst them how quietly did hee order it How orderly did hee send them out to preach How carefully did he giue them Rules for the outward Gouernment of the Church for the time to come So the Church after Christs ascension how well was it ordered and gouerned As wee may see Act. 1.13 14. Where it is said that the Apostles continued with one accord in prayers and supplications with the women and Mary the mother of Iesus and his Brethren And Act. 2.42 they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer And Act. 6.2 3 c. When that matter of difference arose concerning the poore how wisely did they order it and chose out men from amongst them fearing God for the performance of this businesse So here we see how well the Church was ordered and gouerned after our Sauiours Ascension See it further Act. 15.2 and forward when there arose dissention in the Church about Circumcision what did they doe They called the Apostles and Elders together and so they ordered what should bee done in that businesse so here wee see is outward Gouernment still And so Phil. 1.1 the Apostle writes to the Bishops and Deacons of that Church that is to the Gouernours of it So that we see that of necessity there is required an outward Gouernment in the Church of God to bee administred by men And so much for the proofe of the point The Reasons are many and of diuers sorts some are drawne from the nature of God some are drawne by comparison from other Assemblies the third sort are drawne from the persons that are to be Gouerned and the last sort are drawne from the Offices that are to be exercised and the businesses that are to be done in the Church The first sort of Reasons drawne from the nature and will of God are these First God is the Author not of confusion but of peace as wee see in all the Churches of the Saints 1. Cor. 14.33 The Apostle giues all the Churches of the Saints for instance in this point that God is the Author of peace in all them as hee commanding it and they obeying Now what peace can there bee or how can it be maintained but by Gouernment therefore wheresoeuer there is a Church of Saints there must of necessity bee Gouernment Againe secondly Holinesse becomes Gods House for euer saith the Prophet Psal 93.5 but without Gouernment there can be no Holinesse at least in the outward man and therefore of necessity outward Gouernement must bee in the Church The second sort of Reasons are drawne by comparison from other Assemblies what Company is there without Gouernment In heauen there is order and Gouernment amongst the Saints and Angels themselues some amongst the Angels for order sake are aboue the rest there are Principalities and Powers and Thrones c. I do not say as the Papists doe that one Angell is aboue another in degree but in order at least Christ is the Head and gouernour of them all and that personally so there is a Gouernment in heauen And as it is in heauen so it is in earth What Company or Corporation either in the City or Kingdome is or can consist without Gouernment And is not the Church the Company of Gods Saints so they are called Ps 89.7 and can that be without Gouernment So in an house there can be no peace nor liuing together in it without Gouernment The Church is the House of God the City of God the Kingdome of his owne Sonne and therefore there must be of necessity an outward gouernment in it exercised by men yea Hell it selfe though it bee the place of all disorder and confusion yet they haue some Gouernment amongst themselues else their kingdome cannot stand The third sort of Reasons are taken from the nature of the persons of whom the Church consists and they are men and therefore to be gouerned and that by men Some are tractable and these are gently to be led others are obstinate those are to be drawne with strong hand some are Nouices and they are to be fed with milke others are of stronger growth and they are to be fed with stronger meat some are out of the Church that must be called in these are to be admitted others are within the Church misdemeaning themselues these are to be cast out Therefore there must be Order and Gouernment in the Church for the doing of all this Lastly there must be gouernment in the Church in respect of the offices and businesses that are to be done in it the Word and the Sacraments are outward things and therefore are outwardly to bee administred Officers are to be chosen Lawes to be made controuersies and contentions are to bee pacified the Sicke are to bee visited the Poore are to be releeued Offences are to be punished and sundry other things are to be done which without outward Gouernment it is not possible they should bee well done Therefore of necessity there must be this outward Gouernment in the Church Vse 1 The Vses of this point are these First this is against Anarchy and for reproofe of such as will haue no Gouernment in the Church their owne necks will endure no yoke and therfore they blush not to say that there should be no yoke at all laid vpon Christians and some of them haue gone so farre that they will not endure ciuill Magistracy neither they hold it vnfit for the estate of the Gospell to be vnder Gouernment Wee are called to liberty say they Iesus Christ hath set vs free and therefore we need no Gouernours It is true wee are called to liberty but wee must not vse our liberty as a cloake to our sinnes What liberty and freedome is it that wee haue Is it not from sin and Satan and the curse of the Law It is not a state of liberty in respect of the outward man but in respect of the inward man for the best liberty the outward man can haue is when it is made conformable to the ordinances of God and such wholesome Lawes
as by his direction are established we are free indeed from sinne that it should not raigne ouer vs and we are free from Satan that he cannot condemne vs and we haue a freedome from the Law that wee are not subiect to the curse of it but yet we are still bound to doe that which the Law commands and so to obey our Gouernours and to submit our selues to outward Gouernment onely we are free from them in our Consciences that they should not be Lords ouer that Yea but say they wee are a Law vnto our selues wee need not any Rulers A proud allegation from a presumptuous spirit who is there amongst vs that hath made any triall of his heart for obedience to God but is guilty to himselfe that he is dull and backward and needs reproofes and admonitions and censures and all too little to keepe him within the compasse of obedience the humble soule feeles such a rebelliousnesse within it selfe that it cryes out not to God onely but to man too O I am a miserable sinner I pray yee looke to mee watch ouer me reprooue me exhort me censure me terrifie me with shame and punishment for my sinnes for my rebellious heart must be so bridled or else it will breake forth outragiously into sinne Wee know what the Apostle said of himselfe Rom. 7. That he was sold vnder sinne Therefore this comes from a proud spirit in them to say they haue no need of Gouernment because they are a law vnto themselues We see the inconueniences that it breeds in particular men what would the inconuenience be to the whole body if it were suffered in generall surely much more as it was with the Israelites when there was no King in Israel so would it be in the Church if there were no outward Gouernment euery man would doe what he lift Secondly it reproues those that hold Church-gouernment Vse 2 as an indifferent thing they thinke it no great matter whether there be any or not it may bee or it may not be say they and yet the Church may doe well enough But these are sufficiently disproued by the former inconueniences that follow where no Gouernment is And had this been the mind of Christ and his Apostles they would neuer haue taken such precise order for it in euery Church And surely the Churches that maintaine this Doctrine are not the Churches of the Saints for in all the Churches of the Saints God is the Author not of confusion but of peace and order 1 Cor. 14.33 and so likewise that particular member that maintaines it is no sound member of Gods Church Vse 3 The third vse is for reproofe of those that hold outward Gouernment essentially necessary to the Church as if the Church without this could haue no being at all I for my part desire and would gladly go as farre as I see Christ and his Apostles haue gone before me and where they stay there would I stay too I find that the Church can neuer be long nor well without Gouernment but yet it may be sometimes without it and yet bee a true Church It is true of the inward Gouernment for where that is not it is not possible that the Church should haue any being at all but it is not so of the outward Therefore we must rightly distinguish betwixt the inward and the outward Gouernment otherwise we shall run into many absurdities First the inward is meerely spiritual the outward is for the most part bodily that is such as affects the eare or the eye or some other parts onely it is thus farre spirituall in regard of the end it aimes at that is to make vs spiritually minded Secondly the inward is proper to God and reserued to him onely the outward though it be from God too yet it is committed to the administration of men Thirdly the inward is peculiar to the faithfull and elect alone God rules in their hearts and consciences iustifying and sanctifying them and none others the outward is common to all that professe themselues to be members though they be hypocrites Fourthly the inward is the highest and principall the outward is but a seruiceable dispensation fitted to the inward Fifthly the inward seconds the outward and makes it effectuall and fruitfull the outward doth but leade vs by the hand as it were to the inward I note this difference the rather because many men doe clamorously exclaime that Christ is robbed of the one halfe of his Kingdome when that outward forme which they pretend is not obserued And this is the Brownists exception You say they deny Christ to be your King because you owne not his Discipline which he hath prescribed I am 〈◊〉 the Apostle Gods Kingdome consists noâ— of meates 〈◊〉 drinkes and of outward Rites but of righteousnesse and peace and ioy in the holy Ghost the principal part of God Kingdome is when hee rules by his Spirit in the hearts of his children and therefore if there were any such Discipline prescribed by the Word as they pretend yet wee should not lose the one halfe of Christs Kingdome though it were not obserued Happily it is not knowne to them that doe not obserue it and then it is no Rebellion if it be knowne by them the sinne is much the greater if it bee not obserued But yet Christ may still exercise his Kingdome in the hearts of many members of the Church by his Spirit though this were wanting The case may seeme to bee well paraleld by our outward and inward worship in prayer the outward worship is but an appurtenance to the inward for the inward may be true without the outward And so Discipline is rather an appurtenance to Gods Kingdome than the Kingdome it selfe so that we see that Gods Church may be without Discipline though it cannot be well nor long without it where outward Gouernment is wanting the Church may bee defectiue and maimed yea halfe dead in outward shew at least and yet a true Church still Yeâ— but are not the Word and the Sacraments parts of the outward Gouernment and they are necessary to the very being of the Church â—herefore some part of the outward Gouernment is essentiall to the Church I answer That they are not necessary to themselues but by accident because they 〈…〉 to the inward as that it cannot be without this And besides the Word and the Sacraments are not so much of the outward Gouernment of themselues but rather the carriage and manner of vsing of them is of the outward gouernment Lastly I answer they are simply necessary as they are the causes and gathering of the Church but not as they are parts of outward gouernment As Moses his message and gathering of the Israelites to the Lord was one thing his gouerning of them another So that the Word and Sacraments must be considered in both these respects and so in respect of gathering the Church they are simply necessary not in respect of gouerning of it So
contained and this is the more likely because about that very time that is somewhat before his Ascension hee spake vnto them of the things which appertaine to the Kingdome of God Act. 1.3 which if we vnderstand not of the substance of Gods Kingdome which is inward in the hearts of his Children but of the appurtenances of it as it seemes to bee then it cannot bee fitter applied than to this matter of Church-Gouernment For what doth more neerely and properly appertaine or is annexed to that Kingdome than this Now the Apostles must teach all that Christ taught them but Christ taught them this therefore they must teach it too and that not by preaching onely but by writing too for what they preacht they writ the substance of it therefore there is sufficient matter to bee found in Scripture to direct euery Church in the substance of Church-gouernment Let vs come somewhat neerer to the point Ephes 4.11 12. It is there said that Christ did therefore giue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the repairing of the Saints and for the worke of the Ministry and for the edification of the Body of Christ Whereby it is plaine that by those which Christ so gaue to be Apostles c. there is sufficient direction left for the edification of the whole body Now Gouernment is one speciall meanes for edification yea and for the gathering of the Saints and for the worke of the Ministry and therefore that is not vntaught by them and so consequently not vnwritten at least for the substance of it Ad to this that which the Apostle hath in 1 Cor. 12.5 9. especially in vers 28. and then it will appeare to be cleere enough where the Apostle tels vs of administrations and gifts so comes to those that are endued with those gifts and that are to exercise them whereof though some be temporall yet others are perpetuall Which if wee adde to that Ephes 4.11 then here is sufficient prouision ordained of God and set downe in his Word for euery Church to bee directed by for substance of Gouernors and Gouernment And consider that this is not spoken of the Corinths onely but of the Church in generall God hath ordained some in his Church c. that thereby it might bee plaine that it is appliable to euery particular Church The like place is in Rom. 12.7 8. where the Apostle speakes of Offices in the Church and of them that vse them These places then laid together proue the point Let vs come to examples of Churches in Scripture to proue the point further Wee haue examples of this in two Churches in Scripture that were best prouided for in this kinde and that is in the Churches of Corinth and of Ephesus Take the Church of Corinth for an example and see how sufficiently it was prouided for in this kinde and that in most particulars for they had the Word and the Lords Supper Sects and Offenders were punished yea and generally they haue Rules giuen them for the whole Carriage of Gods worship as in the 1 Cor. 14. Consider what Rules of edification and Order hee there prescribes and extends them to all Churches in their kinde and say then whether all Churches bee not sufficiently prouided for in the generall for this matter of Church-gouernment See this also in the Church of Ephesus Act. 20 28 Consider the Charge there giuen to all the Ouerseers of that Church that they should feede the flocke c. that is gouerne them as well as teach them Consider the manifold instructions hee giues them there how they should carry themselues and withall consider the particulars he chargeth Timothy withall in both his Epistles for the Gouernment of the Church and say if this Church were not sufficiently prouided for in this kinde If you yet doubt of it beleeue the Apostle Act. 20.20 where the Apostle saith that hee had kept nothing back from them that was profitable so that if Church-Gouernment bee profitable for them as surely it is very necessary then for the substance of it they were sufficiently instructed And so it will follow that all other Churches must bee so too either more or lesse though happily not in that degree of perfection as these were And so much for the proofe of the point The Reasons of it are these First it is so in matters of substance Reas 1 both for duties of life and for matters of faith namely that the whole substance of it is so set downe in Gods Word that euery particular man may receiue Instruction thereby how to carrie and how to gouerne himselfe If this bee so for a particular Christian in matters of faith and practice then this being a matter partly of faith but more of practice and being for the good of the whole body of a Church therefore the substance of it must needs bee set downe in Gods Word Secondly it was so in the Iewish Church in the former Reas 2 Testament God set down the matter of Church-Gouernment very precisely for the substance of it and that in most particulars and therefore he doth so with the Church in the latter Testament for must not the Church now bee as well prouided as then surely it must in matters of substance Reas 3 Thirdly Christs care of his Church proues it It is not credible that hee so tenderly louing her welfare and so gratiously prouiding euery thing else for her that hee would faile her in this leaue her without Gouernment at least for the substance of it It is not credible but that Christ being the Sonne would bee more faithfull in Gods House than Moses being but a Seruant as the Apostle makes the comparison Heb. 3.4 5 6. Or shall wee beleeue that Christ was not so carefull of the whole Church as Paul was of Ephesus But Paul wrote sufficiently to Timothy how hee was to gouerne and to behaue himselfe in that Church 1 Tim. 3.15 therefore Christ being more faithfull than Moses and more carefull of the whole Church than Paul was of Ephesus must needes leaue sufficient direction in Scripture how euery Church ought to be gouerned at least for the substance of it Reas 4 The fourth Reason is drawne from the Churches insufficiency if shee were left to her selfe Alas the Church is but a company of men blind and ignorant not able to direct and gouerne themselues besides they are headstrong and wilfull that they will not be ruled or else they are peremptory in their owne conceits loth to part with their owne inuentions though they are neuer so much against the Word therefore Christ must leaue direction and where but in his Word Reas 5 The fifth Reason is taken from the sufficiency of the Word 2 Tim. 3.16 17. For the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to correct and to instruct in righteousnesse But how farre forth is it thus
right to and possession in When God giues a man gifts he hath a possible right and when he is appointed by the Authoritie and Orders of the Church that giues him actuall possession Secondly euery such officer is an officer both for God and for men and therefore hee must bee inuested by each Man inuests him by appointment God inuests him when hee is qualified by himselfe and appointed by man according to Gods ordinance So much for the first generall answer that officers in the Church must bee men qualified with a competent measure of gifts Secondly that they must bee appointed thereto by the Authority and Orders of the Church wherein they liue Answ 2 Now I come to answer particularly and by name to the Question namely what these officers are It were too great a labour and yet to no great purpose to reckon vp all particular officers that haue had to doe in Church businesses for besides the ordinary there haue been many extraordinary Some in our Sauiours time and the Age next succeeding as Apostles that were to teach at large through the whole world Matth. 28.19 c. and Prophets to foresee and foreshew things to come as Agabus Act. 11. and Euangelists to bee Assistants to the Apostles Others there were also in many Ages after as Exorcists Doore-keepers Acolutiues and Readers c. but whether these were in rightfully or wrongfully is to bee seene hereafter In the meane time we will speake of such officers as were of ordinary and necessary vse in the Church either such as were indeed or else are pretended so to be on probable and plausible grounds Wee will begin with the officers of the Ministery as that being the principall duty and so they the principall Church-officers in the most strait and proper sense We will take them in their orders first we will begin with Bishops secondly we will come to Presbyters then to Doctors then to gouerning Elders then to Deacons then to Widowes then to other Assistants lastly we will come to speake of the Christian Magistrate First wee will begin with Bishops and first wee will speake of their name secondly of their office First of their name Bishop is as much to say as an Ouerseer in the Originall and it is attributed vnto them by a kind of excellency for there are many Ouer-seers but these are the chiefe in the Scripture sense that are and these are Ouer-seers by a kind of excellency whether we respect the persons they ouer-see or whether we respect their designement to that office or whether wee respect the worke they doe First if we respect the persons they ouer-see they are ouer-seers by a kind of excellency for they ouer-see the faithfull or the flocke of Christ for whereas they haue other ouer-seers as they are Subiects they haue the King and other Magistrates to be their Ouer-seers yet none are so as these for these are their Ouer-seers as they are the flock of Christ Secondly if we respect their speciall designment ouer that flock they haue a more speciall designment ouer the Lords flock than any other Ouer-seer hath ouer any other people the holy Ghost makes them ouer-seers after a speciall manner Thirdly if we respect their worke which is to feede and that not with bodily foode but with spirituall and heauenly food to eternall life All these are intimated Act. 20.28 Take heed to the flocke ouer which the holy Ghost hath made ye Ouer-seers to feed the Church of God c. First they are Ouer-seers and that by a kind of excellency first in respect of the persons they ouer-see which is the flocke of Christ Take heed to the flocke c. Secondly in respect of their speciall assignment ouer which the holy Ghost hath made yee Ouer-seers And thirdly in respect of their work to feed the Church of God c. And as this name Ouer-seer is restrained onely to these so it may bee safely extended to euery particular in that kind and so is the vse in Scripture Phil. 1.1 To all the Saints in Christ Iesus which are at Philippi with the Bishops c. And most plainely in the 1 Tim. 3.1 If any man desireth the office of a Bishop c. this is the generall signification of the word in Scripture But you shall vnderstand that by common practice of speech I find this name alwayes almost euer since the Apostles times particularly applied to those that haue a primacy and precedency in the Church aboue their fellow-Ministers and so Bishops are not Ouer-seers of the flocke onely but also of the Pastors too within such a compasse some greater some smaller which we call Diocesses and as this is generally so in all antient Writers so likewise if the Postscript be authenticall 2 Tim. as for any thing I see it must then the Scripture fauours it too for there Timothy is said to be a Bishop in this sense and so had other Pastors vnder him And so much for the signification of the name Bishop Now wee come to their Office we speake still in the particular sense their Office besides their preaching and other ministeriall Duties common to all Ministers consists First in ordaining Ministers secondly in reforming things amisse First in ordaining Ministers So it is said of Titus that hee was left in Crete to ordaine Elders Titus 1.5 and so in the 1 Tim. 5.22 the Apostle would haue Timothy lay hands rashly on no man c. What is it to lay on hands but to ordaine Ministers And this Timothy must doe and thereto Antiquitie so plainely agrees that Ierome though otherwise bitter enough against Bishops acknowledged it to be done by them and misliked not the doing of it And surely seeing ordination must be continued in the Church some Persons must needs haue a special ouer-ruling hand in it and who are they but Bishops that is they that are highest and chiefest in the Ministery So the Apostles and so the Euangelists being the chiefest in the Ministry did ordaine Ministers If it be said that the Apostles ordained not as Bishops but as Apostles and Timothy and Titus not as Bishops but Euangelists yet the same office being of necessitie still to be performed some must alwaies be in the Church answerable to them in that respect call them how you will if not Bishops yet they must haue as much authoritie in this businesse as I for my part do ascribe to Bishops It is true that extraordinary Officers are not to be imitated in extraordinary workes but in their ordinary workes of continuall and necessary vse when extraordinary Officers cease ordinary must succeed them I doe not say they did this wholly and alone but stil other Presbyters or Ministers were assistants and layd on hands with them and so it was in the Primitiue Church and so our Law requires that the Bishop should make no Minister vnlesse other Ministers be with him but yet still they haue the chiefe stroke the power of ordaining
in their Synagogues that these were translated from them though this bee probable and likely enough yet it is but a coniecture there is no sure proofe for it But there must bee sure ground to erect a Church-officer vpon Secondly there is no example in all the Scripture of any Church so gouerned Thirdly the places of Scripture alleaged for them are scarce and few and indeed there is but one and that is in the 1 Tim. 5.17 I will not stand to scanne it or to make shifts against it but if it bee so expounded of Gouerning Elders besides Ministers it is subiect to many iust exceptions and also it may admit many interpretations to the contrary agreeable to the Analogy of Faith and fitting to the words themselues and there are a great many more harsh interpretations that passe for currant in farre weightier matters so that first either there were none such at all or secondly if there were such as for my part I will not vtterly deny it yet they were onely in practice then it cannot be proued to bee an Institution for many things were done then which in doing were not instituted Thirdly or if it were by Institution yet it was onely for that present dispensation when there was no Christian Magistrate so that now wee liuing vnder a Christian Magistrate are not bound to it nor haue no such vse of it and therefore it is not perpetuall Fourthly or if it bee perpetuall yet our Church is not vtterly destitute we haue in euery Parish Vestry-men to ioyne with the Minister in such parts of gouernment as needs such persons to heare and reforme some matters with the Minister that he might not carry all alone And therefore there is no cause of such quarrell and exclamation as is made against our Church vpon this occasion And so much for the fourth point concerning gouerning Elders In the fifth place we come to the office of Deacons that is an expresse Office mentioned in Scripture as Act. 6.2 though they are not there expressely called Deacons yet I doubt not but they were such In Rom. 12.8 they are called Distributors and in the 1 Tim. 3.12 there they are by name These are such as at the first were appointed and imployed altogether about the poore and about Church-Treasury but afterwards they did also exercise some ministeriall functions for Philip was a Deacon Act. 6. yet afterward hee preached and baptized Act. 8.5 38. though he did that rather as he was an Euangelist than a Deacon for so we may reade Act. 21 8. that Philip was an Euangelist And afterward the Deacons baptized which sauing the iudgement of the better learned I thinke they rather vsurped than had any right to it by office or other warrant for it yet in succeeding Ages they had generally a degree of the Ministery answerable to that of the Leuites vnder the Law who taught and looked to the Treasury too and the Scripture seemes to fauour it 1 Tim. 3.13 where it is said they haue ministred well c. so that it is neither strange nor much to be found fault with that there are some such amongst vs. But admit they were only imployed in Church-treasury for that is the true originall of them yet either they were onely for certaine times and places and so was the occasion of their first erection Act. 6. Caluin in Acts 21.8 And therefore they are not of necessitie to be in euery Congregation or if they bee necessary we haue Churchwardens and Collectors answerable to them though not so gifted as they were in Act. 6. that may bee the defect of the times that afford not men so well qualified or of the chusers of them that make not better choice and also though they be not so chosen by prayer and imposition of hands which either is not simply necessary in this case or else being omitted that is also the choosers fault But say they if you retaine the Office and not the Title this is to subiect Gods Ordinance to your owne inuention as if one should say he would yeeld to haue his matter moderated and determined in the Chancery and yet not by my Lord Chancellour whom the King appoints but by one of his owne chusing and so in the Church you will haue this matter of Church-treasury ordered and yet not by Deacons whom the Lord Iesus hath appointed I answer This is but a cauill about words so long as wee retaine the thing it selfe there is no such great matter for the name And so much shall suffice to be spoken concerning Deacons In the sixth place we come to Widowes of these we may reade in Scripture as in Act. 6.1 and 1 Tim. 5.3 and it is probable that these are meant 1 Cor. 12.28 where they are called helpers and Rom. 12.8 shewers of mercy Yee shall haue my iudgement briefly in this point and that is this That all these places of Scripture well vnderstood and compared together doe proue onely thus much first that in many Churches there were then such Widowes secondly that wheresoeuer they were there they were to bee relieued thirdly that where they were so relieued there they were to performe workes of mercy and charitie as to attend the sicke to wash the Saints feete and such like as occasion required But that they are a necessary Officer in euery Church and that where they are not there the Church-gouernment is defectiue that can neuer be proued In Geneua they haue rather poore men than women and in the Churches of France they haue no such vse of Widowes at all Seuenthly wee come to speake of other Assistants as Readers Fellowes Acolutiues Exorcists c. concerning whom because they bee not at all found in the Word wee therefore doe passe them by Eighthly and lastly wee come to the Christian Magistrate who though he be last named yet hath not the least hand in Church-gouernment And the question concerning him is First whether hee may bee rightly called a Church-officer I answer Hee may though not in that proper sense as the Minister because he hath not such an immediate hand in the Word and Sacraments but in a large sense he may and that very rightly For being a member of the Church and that a chiefe one too how can he be excluded from being a Church Officer and that a chiefe one too in his nature It is no disparagement to him Christ being the Head of the Church and he being Christs Lieutenant within his lawfull Dominions why may not he be a chiefe Ruler in Church-businesse It is Gods owne promise Isai 49.23 that Kings and Queenes should be noursing Fathers and noursing Mothers to his Church Themselues by Officers are Nurses and their Authoritie and countenance are like Breasts or Dugs to cherish and feede and hatch vp the Church withall And the Apostle layes it as a dutie vpon all the faithfull 1 Tim. 2.2 That they pray for Kings and all in authority that they
Officers must bee guided in doing these duties must haue a good warrant The best and indeed the onely true and sound warrant for them is to bee fetcht from the Lord Iesus out of his Word for seeing hee is the head and chiefe Officer of his Church therefore the rest being instruments and seruants vnder him are to waite at his mouth for directions how to carry themselues in their places First therefore the Word of God must bee sought into carefully and diligently Secondly wee must seeke vnto God by humble and feruent prayer for the assistance of his Spirit both for the right vnderstanding and also for willing conformablenesse and submission to the Word for this is right consulting and walking with God when we haue taken aduice from his Word for euery businesse in hand and when we receiue a comfortable answere from him in prayer for incouragement therein and do so proceed in it because God will haue it so For as euery Creature so euery Businesse we goe about is truly sanctified vnto vs by the Word and Prayer that is when wee looke into the Word for a warrant for it and when wee goe to God by prayer to direct vs in it Heere therefore in Gods Word First wee must haue a warrant for the Duty that it be necessary or at least lawfull to be done Secondly for the Doer that hee or they are authorised at least allowed by God to deale in it Thirdly a warrant must bee had hence for the Carriage of the Businesse that it bee commanded or at least permitted by the warrant of Gods Word The matter wee are now to insist on is the warrant for the cautions conditions and carriage of the businesse And this is of two sorts First either a principall and direct warrant or secondly an inferior warrant of a lower degree deriued from it The principall and direct warrant is expresly mentioned in the Word and that either by way of precept or example By way of precept and that is either particular or generall each precisely to be obserued as being in the nature of a binding Law Examples I meane only such as the word commends they are either ordinary or extraordinary extraordinary were such as were peculiar to certaine times places and Churches such as was the election of Matthias by lot Act. 1. and these ended where they began and are not to bee propounded as patternes for imitation Ordinary are such as were commonly practised as gathering for the Saintes whereof the Apostle saith 1 Cor. 16.1 That as hee had ordained in the Churches of Galatia so he ordained amongst them also c. and these are to be obserued by all where there are like occasions Secondly the warrant from an inferior or lower degree as being deriued from the principall these are yonger in yeares as not being in the Apostles times but in some neere Ages after and meaner in authoritie as being ratified by men not so infallibly guided by the Spirit as the Apostles were And these also are either Precepts or examples First precepts and they are commonly called Traditions or Constitutions I meane not Traditions in matters of faith for they are very dangerous but in matters of outward church gouernment and these may more safely bee dealt withall Secondly examples or practice of the Church and each of these are either generally ratified by all or the most Churches or else but by some one or few Churches and each of these the most antient and purest or latter and more corrupt Now whatsoeuer is done in Church-Gouernment must haue ground from one or both these warrants If it be possible it must haue warrant from the first that is the principall warrant Therefore when any thing is to be done in this case look specially into the principall warrant which is the Word if so there be any particular precept for it then that must bee done as the Lords Commandement without any further communicating with flesh and blood as the Apostle saith when hee speaketh of matters of Church-Gouernment 1 Cor. 14.37 But if the Precepts be generall as that all thing must be done in order c. make vse of them for such particulars onely as naturally proceed from thence being informed by sound consequence in reason and Religion If we haue no precept in Scripture then wee must looke to examples and those that are ordinary which though they are not of that authority that precepts are of because those are absolutely to be imbraced yet they are much to bee regarded and these wee are to fashion our selues vnto alwaies obseruing a due proportion of times places persons occasions and such other necessary circumstances for to apply that to one Church in one state and at one time which was in another Church in another State and at another time were absurd Well then if we be destitute of this principall warrant that we haue neither precept nor example in Gods Word then wee must goe to the inferior warrants we must see what Precepts and examples are to be found in Writers that haue spoken of Church-Gouernment since the Apostles times and of these wee must see whether they were of the most antient and purest Churches or of the latter and more corrupt if we haue no president by constitution or practice but in the later and corrupt times I see not but that the Churches now being may as well deuise particulars of their owne as follow theirs yea and better so long as they measure their particulars fitly and wisely by those in the Word But if wee haue any president in all or the most antient and purest Churches for the most part it is safe enough to build on them so as they bee not mis-applyed nor mistaken I speake still of matters of Church-gouernment not of faith But if there be many constitutions and examples in those Churches and some diffring from other take the best that is that which is neerest to the word and hath best presidents of purest Churches or of such as that their condition state may best agree with ours This point of inferior warrant some haue gone too farre in esteeming too highly of it some haue come too short esteeming too basely of it First some esteeme too highly of these impiously equalling them with the Word whereas there are two maine differences First because those in the Word are certainely true wee know it was done by Christ or his Apostles Secondly as wee know they were done by them so wee know that they were done by them as they were infallibly guided by God himselfe so that they could not erre But for the matter of inferior warrant first haply there was no such thing done at least in those times and by those Persons for Histories make mention of things not true or secondly yet they might erre for they were not infallibly guided by Gods Spirit Others come too short esteeming too basely of them as if they were nothing worth they esteeme
these priuiledges are Surely they are more greater then can be spoken or vnderstood yet because though we doe enioy them they are not such a comfort to vs except we know them Therfore I will labour to giue you some tast of them They are of two sorts some are humane that are granted by men and some are diuine granted by God himselfe First some are humane granted by men as by Kings and Emperours Councels and States either politicke or Ecclesiasticke yea somtimes by Heathenish States as well as Christian for somtime God stirred vp Heathen men to be beneficiall to his Church these priuiledges were outward either of their persons from war or of their goods from taxes or the places consecrat to religious vses were freed from arrests such like hence came priuiledged places But these as they came from men so there is no such excellency nor comfort in them they were intended only or chiefly to Churchmen as they call them that is the clergy But yet euen in these things let vs obserue Gods loue to his Church for as it was the Lord that gaue Israel fauour in the sight of the Egyptians that they gaue them their iewels c. Exod. 11.3 so it was the Lord that inlarged the hearts of those Princes States to be beneficial to his Church but the priuiledges we seek are much more material excellent and are cōmon to the whole Church people as well as ministers these are diuine priuiledges granted immediatly by God himselfe And these are of diuers sort generally they are of two sorts The Church of God is priuiledged partly in respect of others and partly in respect of themselues In respect of others they are priuiledged First in regard of their friends whom God blesseth for them and also in regard of their enemies whom God curseth for their sakes as in Gen. 12.3 I will blesse them that blesse thee and curse them that curse thee Yea they are priuiledged in respect of the world it selfe whose substance standards they are Isay 6.13 It was made and is preserued continued altered and shall bee destroyed for their sakes As it was a great Priuiledge of the Arke of God that where it entred and was well esteemed and vsed as it was in the house of Obed Edom the place and persons were blessed by it where it was not worthily esteemed as amongst the Phylistims they were accursed by it So it is a great priuiledge to the Church that they that are friends vnto it are blessed by it at least in outward things and that they that are Enemies to it are cursed and plagued for it Secondly they are priuiledged chiefly in respect of themselues whereby they fared the better in their owne persons And these Priuiledges are of two sorts some concerne their outward and temporall estate others concerne their inward and spirituall estate First some concerne their outward and temporall estate as first protection and defence against Aduersaries Isay 4.5 6. there the Church is called the Glory and there is a promise of vniuersall Protection to it so also defence from ordinary Euills that befall others as Psal 91. and likewise they are priuiledged in regard of victory ouer their enemies as Psal 149. verse the last That they may execute vpon them the Iudgement that is written This Honour shall bee to all his Saints Last of all the continuance of the very outward being of the Church through all Ages to the worlds end is a Priuiledge to it as in Psal 46.5.6 the Prophet saith God is in the middst of it therefore it shall not bee mooued Let the world doe what it will yet it cannot depriue the Church of the outward being of it it may waxe and wane as the Moone doth yet as that hath alwayes a being so shall the Church euer bee These are temporall Priuiledges The second sort are such as concerne our spirituall and eternall estate and they also are of two sorts such as are common to all the members of the Church Hypocrites as well as true Beleeuers as the vse and profession of the Word Sacraments Prayer Fasting Gifts of the ministry Profession of the Gospell Knowledge of Gods Will and outward conformitie and obedience thereto as also Historicall and temporary Faith and some tast of heauenly things Heb. 6.2 and such other common gifts of the Spirit These in the godly tend to their eternall good but in the wicked and reprobate to their eternall condemnation Secondly such as are proper to Beleeuers onely as the Spirit of Adoption and such like and these are also of two sorts First matters of present possession secondly matters of future certainty First matters of present possession and they consist of diuers kinds First wee are priuiledged in respect of God Secondly in respect of the Creatures Thirdly in respect of Gods ordinary dealings in the world Fourthly in respect of the workes hee doth for vs Fiftly in regard of the graces hee workes in vs Sixtly in respect of the comfort hee impartes to vs And lastly in regard of the liberty he giues vs. First they are priuiledged in respect of God hee is theirs and they are his God the Father is their Father Master and Preseruer they are his Children Creatures and Charge Iesus Christ is their Head they are his members hee is their husband they are his Spouse hee is their Sauiour they are his redeemed hee is their Aduocate they are his Clyents hee hee is their Sheepherd they are his Sheepe yea they in some sort are one with him and hee with them so likewise the holy Ghost he is their master they are his Schollers he is their Leader they are his followers he is their Counsellour they are his Clients he is their Sanctifier they are his Temple hee is their Quickner they are his frame and workemanship to a new Creature Yea the whole blessed Trinitie doe most graciously concurre by their personall Actions in euery part of our Saluation here is a singular priuiledge if we had no more but only this it were enough to stirre vs vp to glorifie God and to comfort vs against all our present afflictions how truely then may we say with the Prophet Psal 144. last Blessed are the people that are in such a case yea blessed are the people whose God is the Lord. Secondly we are priuiledged in respect of the Creatures the holy Angels are seruants and attendants vpon the Church they are ministring Spirits sent forth for their sakes The Saints in Heauen acknowledge vs to bee Members of their Body the Catholique Church and doe instantly desire the full accomplishment of our saluation that they and we may be perfected together The Saints on earth loue vs pray for vs reioyce at our good sorrow at our harmes The wicked of the world oftentimes reuerence and admire vs for our holinesse and the good things wee haue though otherwise we be most odious to them
great saying none other thing then that which the Prophets and Moses did say should come that Christ should suffer c And Act 28.23 he expounded and testified the kingdome of God perswading them concerning Iesus both out of the Law of Moses and out of the Prophets And 1 Cor. 15.3.4 I deliuered vnto you first of all that which I receiued that is how that Christ dyed for our sinnes according to the Scriptures c And so Apollos Act 18.28 mightily conuinced the Iewes and that publiquely shewing by Scripture that Iesus was Christ still the Builders made the Scriptures their rule and line whereby they taught And this foundation in Scripture is sometimes set down in fewer words as in the 1 Cor. 2.2 Iesus Christ and him crucified sometimes in more words as in the 1 Tim. 3.16 great is the mystery of godlinesse God was manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into Glory But this is the substance of all Iesus Christ God and man the onely Sauiour of the world as hee is reuealed in the Scripture the shortest is intended by the holy Ghost and so it is to bee vnderstood of vs in this largenesse and the largest is sufficiently comprised in this shortnes And that this is the right foundation of the Church first appeares plainely by the difference betweene Christians and professors of other Religions If a Gentile or Pagan dispute with a Christian how happinesse is to be attayned We say by Iesus Christ they will reiect him and say there is no Christ and de ride vs to thinke that he can make vs happy So let a Iew and a Christian dispute about happinesse we say by the true Messiah Iesus Christ as he is thus reuealed They say by the Messiah but this Iesus thus reuealed say they is not hee looke into Act 25 13. to 19 the matter there in question is this very foundation Iesus and there is a Gentile Festus speakes scornefully of him there are the Iewes denying him and opposing against him and there is Paul a Christian professing and auouching him and that no doubt as hee was reuealed in the Scriptures for that was alwayes his manner before The like in effect we haue in the 1 Cor. 1.23.24 there the Iewe and the Gentile and the Christian they all fight about the foundation Christ to the Iewes hee is a stumbling blocke to the Grecians foolishnesse but to them that are called the power of God to saluation saith the Apostle So we see plainely this is the foundation Iesus Christ God and man the onely Sauiour of the world as he is reuealed in the Scripture The resolution then is this those hereticall assemblies that directly deny this foundation or any part therof cease to be Christians are no more visible Churches But those that directly affirme the whole foundation and euery part thereof though they doe hould some erronious Positions wherby they ouerthrow some part of the foundation by necessary consequence are yet to be held true visible Churches Marke the termes of the Resolution there be many by-wayes there is but one right way It is easy to misse of the right way hard to hit it to deny directly any part of this foundation is enought to make such persons no true visible church but to affirme one part is not enough to make them a true visible Church But they must affirme the whole and euery part of the foundation Now then we are to speake of the Churches according to their diuisions And first of the Greeke Churches they are generally disperst in most of the Easterne parts of the world And to speake plainely God hath in some sort euen a visible Church dispersed in euery part of the world at this day Those that are most remote from vs in the Easternely parts of the world are comprehended vnder the name of Greeke or Easterne Churches because though neither their language bee Greeke nor their scituation altogether Easternly yet they haue receiued their faith for the most part from the Greeke Churches There are Christians amongst the East Indians there are some there making publique profession of the faith of Christ as others doe of Iudaisme and Mahometisme c. whether they be the beginnings of faith as being but lately planted amongst them or the remainders of faith as being planted of old I am not very certaine nor is it much materiall so long as they beleeue in Christ crucified and professe it so far as the Lord hath reuealed vnto them why may they not be acknowledged for true visible Churches In Russia there are many professed Christians that are after the manner of the Greeke Church they are full of Ignorance and superstitions the Lord inlighten them and purge them yet professing Christ crucified their onely Sauiour though by some consequences as mediation of Saints they deny it they are not to be denyed to be true visible Churches And so in Ethiopia there are found great store of Christians who though they bee circumcised and tainted with many grosse errors yet holding the foundation Christ crucified for their Saluation may iustly bee acknowledged true Churches And so in many other Easternly countries as in Persia and Assyria there are many Churches of sundry names as the Iacobites minorites c but most of them are nestorians as being suspected to hold with Nestorius that there are two persons in Christ which yet they haue quitted themselues of And they were onely so called because they opposed most vehemently against the contrary error of Eutychus who held confusion of natures in Christ In Armenia likewise are many Christians who are generally held to bee Eutychans but they haue also cleared themselues but because they opposed the Councell of Chalcedon which condemned that heresie All these beleeue and professe Christ crucified and therefore howsoeuer all of them are either corrupt persecuted scattered or disorderly yet farre be it from vs to deny them to be true Churches of God let vs esteeme them as brethren and magnifie the Lord for them and let vs pitty their defects and reioyce at their graces And let vs intreate the Lord for them as the Church in Cant 8 8. did sometime for vs Let vs pray to God to perfect the beginnings of some of those Churches to build vp the ruines of others and to purge away the errors and corruptions of them all that so if it be his blessed will they may be glorious and flourishing Churches euen in the eyes of the world And so much of these Churches that are generally called Greeke Churches Now we come to speake of those which are more particularly and properly called Greeke Churches lying in and about Greece And these are more particularly to be spoken to And therefore wee will handle them by way of obseruation which is this namely That the Greeke Churches euen as they stand at this day
vnto the time of reformation which being by Christ abolished are not fit for true worshippers which must worship God in spirit and in truth Iohn 4.24 their continuall smiting of their brests crossing of themselues numbring of their prayers lifting vp the hoast Signes Gestures Pictures and infinite such like trash some borrowed from the Iewes some from the heathen idle complements superstitious impious vnseemely most of them are vnprofitable scarce any of them warrantable indeede they are a meer foppery as many beholders haue iudged euen by sense and reason when they haue not beene besotted with their iuglings neither are they onely carnall that is full of shadowes and Ceremonies but they are carnall too that is as being most agreeable to flesh and blood what more carnall perswasion then this that a pardon for sinnes may be bought with money that a Priest may absolue vpon auricular confession that if a man haue no merits of his owne yet for money hee shall haue out of the Church Treasury the merits of Saints that after death hee may be relieued with prayers of the liuing that many sinnes are veniall and pardonable in their owne nature that if a man giue to Churches Hospitalls or monasteries or the like hee shall goe to heauen yea that which in shew is most labour to the flesh yet indeede is meerly carnall as their whipping of themselues almost to death there is no spiritualnesse at all in it it is but the blood of the body for the sinne of the soule the Prophet scoffes at such like dealing Micha 6.7 The truth is this that euery naturall man had rather be scourged and die then vndertake the spirituall combate against his beloued sinnes and the Papists vse that to be excused of this as they folishly imagine and they measure out Religion for the most part by natural reason grounds of Philosophy so that we see they haue a carnall Religion Secondly they haue a wil-worship that is a seruice for the most part of â—heir own deuising their pilgrimages praiers abstinence from diuers meats voluntary pouertie works of supererogation their Masses Satisfactions Holy daies fasting daies all these and many more are meerely mens inuentions so that God may say to them as he doth to the people of Israel Esa 1.12 Who required these things at your hands so that vpon the point we see that they serue please theÌ„selues but they serue nor please not God at all Thirdly they haue policies in their Religion for the maintenance of their outward state their purgatory praiers for the dead Images and Reliques of Saints erected in their Churches to be offered vnto are meerely a meanes to inrich their owne Coffers and to vphold the honour of the triple Crowne and to maintaine the Beast in her Scarlet colours when they sell a man a pardon for his sinnes or so many yeeres release from purgatorie for some round summe of money doe yee not thinke they laugh at him when he is gone euen as our cheaters doe when they haue gulled some poore simple hearted man They know these can doe no good and yet they practise this for policy Machiauel held it and these practise it that Religion is meerely a matter of policie to keepe men in awe and to maintaine a state cursed wretches haue they none to make a scoffe at but God and his Religion and seruice Is this to serue God no it is to make God to serue them and abuse and change his word to their vile purposes Secondly as they erre and are foulely corrupted in the carriage of Gods worship in generall so are they also in the particular parts of it for first the word which was purposely deliuered to the Church for their light to walke by this is purposely obscured by the Papists that to the people it is a darke light they see little or nothing by it The word is to be preached there is little preaching among them or if there be any they preach faction traditions and commandements of the Church and the Word of God least of all As for any other publike minstration of the Word it is altogether in an vnknowne tongue without any profit or edification to the people well yet if the people might haue accesse to the Word as the Bereans had that they might heare the Pharises but yet beware of their Leauen it were somewhat but they are kept farre enough from that they shall learne no more but what the Priests and Iesuits teach them they are likely to be good Christians then and they must take all vpon their words a sure ground to build vpon this is a notable policie to cloake their errors that the people may not discerne them and a great dishonour to God to suppresse and smother vp his owne ordinances and to put that Candle vnder a Bushell which himselfe hath put on a Candlesticke that it might giue light to all in the house and a notorious wrong to Gods people to sterue them of the food of life and to keepe them hood-winkt that they might not see with their owne eyes into the euidences of their owne right and matters of their owne saluation Secondly the Sacraments not to speake of the number of them increased by them from two to seuen though I know there is no authority in the world can make a Sacrament but those Christ Iesus himselfe hath ordained But euen in Christs own Sacraments they are full of abominations as first in Baptisme they adde oile salt spittle and exorcismes and I know not what toyes and toyes are loathsome in Gods Seruice but in the Lords Supper their corruptions are not onely in the outward Barke as they are in Baptisme but in the very sap hart there is adoration of the Sacrament as of God himselfe and defrauding of the people of the one halfe of it and the making of it a Sacrifice propitiatorie for the quicke and the dead and the making of Christs owne body by the hands of the Priest all these are wicked deprauations either of the nature or right vse of this holy Sacrament Thirdly for their Discipline they haue scarce any thing sound in that the Lawes they rule by are Canons and Lawes of their owne making and not found in the Scripture the ouerseer is the Pope armed as well with a Temporall as with a spirituall sword the power of the keyes that also is horribly abused by them in binding excommunicating true Beleeuers Christian States and Princes that will not submit to the Popes yoke in stead of obstinate offenders against Gods Law and so in loosing absoluing offenders for money and for fauour yea and before repentance too because before the fact whereto if wee adde their dispensations and reseruations whereby they haue an absolute power to free whom they will see now if there be any fouler carriage in any heathen State in the world Fourthly for their prayers they are
is as opposite to the Popish Church the true Church is sometimes though not alwayes inuisible which is partly in the Fourth and Fifth senses aboue specified So that the Church euen then when it is after a sort inuisible is also after a sort visible too that is it is inuisible because it is not easie and plaine to be discerned and visible because it is discerned by some though hardly and so consequently those Papists that make the visiblenes of the Church to be somtimes such that it can hardly be knowne agree with vs in the thing directly though they differ in the phrase and manner of Speech Now I will giue you some generall aduertisements here concerning the Church inuisible and visible whereby you may the better conceiue and vnderstand the whole busines first you must know that the Church inuisible is the whole company of Gods chosen in heauen and earth whether they be called or to be called whether they doe professe the Truth or whether they doe not yet professe it for Gods chosen which are not yet called nor doe not yet professe the truth are of the inuisible Church too as I haue heretofore shewed Secondly the vniuersall visible Church is the whole company of knowne professors on earth The differences betwixt the vniuersall inuisible Church and the vniuersall visible Church are these following 1. The inuisible conteines all good Wheate without chaffe 1. The visible conteines good and bad Wheate and chaffe together 2. The inuisible is partly in heauen 2. The visible onely on earth 3. The inuisible is of all times and places from the beginning to the end of the world 3. The visible is onely of certaine times and places asunder 4. The inuisible hath many sheepe belonging to it that are not yet brought into the fold 4. The visible hath many within the fold that professe to bee sheepe yet indeed are Wolues 5. Against the inuisible the Gates of hell shall neuer preuaile 5. Against the visible they may and doe preuaile in a sore measure sometimes vtterly rooting it out in some particular places as we see in the Churches of Ephesus and the second and third Chapter of the Reuelation They may preuaile against the visible Church to the horrible defiling and destroying of them But so they cannot do against the inuisible Church for that is out of their Reach The second aduertisement is this That the inuisible Church on earth is the whole Company of Gods chosen liuing in the world whether professing or not professing the truth whereof though some parts bee visible that is such as make open profession yet all cannot be seene Or more particularly it is a company of faithfull or professors for this being partly visible may haue Hipocrites in it euen whole hundreds that make profession of sauing faith yet so secretly either by reason of the fewnesse of their number or feare of persecution or the timorousnesse of their nature that they can hardly be discerned to be such So that one and the same Church may be visible and inuisible at once visible as making some profession that may be and is seene to some and yet inuisible too as not making that open profession that publike notice may be taken of it yea one and the same man may be a member of the Church visible and of the Church inuisible at once of the visible as his profession being partly seene and of the inuisible that is of the vniuersall Church as his Election faith and other inward graces are not seene The third aduertisment is that those that are of the Church both visible and inuisible are therefore saued not so much because they are of the visible Church for then all of that Church should be saued which is not so but because they are of the inuisible Church too for there is none of that that is of the inuisible vniuersall Church but are and shal be saued So likewise a man may bee no member either of the visible or inuisible and yet hee is not damned because he is not of the visible but because he is not of the inuisible vniuersall Church The fourth Aduertisement is this How we are to vnderstand some things that are affirmed of the Church in the Scripture for it is spoken of in diuers senses in the Scripture as first some things are affirmed of the visible Church onely which cannot be vnderstood of the inuisible as that in Matth. 13.47 48. where the Kingdome of heauen that is the visible Church is compared to a Net which gathereth both good and bad fish for the inuisible vniuersall Church containing onely the Elect hath no bad fishes in it Againe some things are affirmed of the inuisible Church onely which cannot be affirmed of the visible Church as that in Cant. 4.7 Thou art all faire my Loue and there is no spot in thee No visible Church but hath many spots therefore this is to be vnderstood of the inuisible onely And so likewise that which I haue spoken of heretofore that they are knowne onely to God and themselues is to bee vnderstood of the inuisible Church onely Againe some things of both and that in many respects First some things which are principally spoken of the visible Church are abusiuely applied to the inuisible vniuersall Church the whole taking denomination of the greater part as Matth. 8.12 The children of the kingdome shall be cast out This is spoken principally of the visible Church of the Iewes that should be cast off and yet is applied abusiuely to the inuisible to the children of the Kingdome whereas none of them can be cast off but shall certainely bee saued So Reuel 3.1 4. in the first Verse the Lord saith to the Church of Sardy Thou hast a name that thou liuest but art dead Here is a dead Church yet in the fourth Verse the Lord saith Thou hast a few names in Sardy which haue not defiled their garments c. Here is a liuing Church how is this to bee vnderstood This is spoken principally of the visible Church that it is a dead Church but is abusiuely applyed to the inuisible Church which was amongst them the whole taking denomination of the greater part And Rom. 10.21 compared with Rom. 11.1 In the tenth Chapter and last verse Israel is said to be a disobedient and gainsaying people In the eleuenth Chapter and first Verse they are said to bee Gods people which is to be vnderstood as the place before Some things are principally affirm'd of the inuisible Church but analogically are applyed to the visible Church as the whole taking denomination from the better part As for example If I come into the Barne and see a heape of Corne among the chaffe I may say truly It is a heape of Corne though the most of it be chaffe naming it from the better part And in this sense when the visible Church receiueth her denomination from the better part the Church may bee called the Body of Christ
Ephes 1.22 23. compared with 1. Cor. 12.27 Saints holy Catholike the Pillar of Truth c. these are principally affirmed of the Church inuisible but proportionally applyed to the Church visible the whole receiuing denomination of the better part Doctr. These things premised we come now to the Obseruation and that is this That the true Church of God is sometime brought into such straits that the outward face of it doth either not appeare at all or at least it doth very hardly appeare to the sight of the world I say the outward face of it doth hardly appeare for the inward graces of it are neuer seene as faith and election for the heart wherein these are cannot be discouered As these are alwayes inuisible so likewise the outward face of the Church is sometime hidden Againe I say it is so but sometime for sometime it is very plaine and apparant and glorious in the eye of the world We doe not here take vpon vs to prooue peremptorily that there is a time when there shall bee no visible and apparant Church in the World the World is large and many things are done in some places of the World that we neither doe nor can know and therefore in regard of vs we may say there is no such matter For the Point must stand thus That euen in those places and in such times where the Church is most likely to be as where the true Church hath lately been and where it hath flourished or where the best meanes are the Word and the Sacraments and the Ministry or where they professe to bee the true Church yet euen then and there the true Church may lie hidden and not bee outwardly discerned And so consequently if it may be in such a state in such places and at such times much more is it so at other places and times where there is no such probabilitie of a Church And this strikes home at the Papists that will haue the outward face of the true Church so notoriously apparant and visible to the world But as I haue shewed in such places and at such times where it hath been most like to haue been euen then and there the true Church may be hidden and not apparant to the World This I will prooue in the case of the Church of Israel in Elias time 1. King 19.10 where the Prophet complaines of such a scarcitie of the faithfull in his dayes as that hee saith be himselfe was left alone If there had been a Church any where in those times surely it should haue been in Israel where the best meanes were but there was no outward appearance of a Church and shall we thinke then it was any where else So likewise in the 2. Chron. 15.3 Israel had been for a long time without a true God without a Priest to teach without Law then they had no true visible Church of God amongst them And if it were not to bee found in Israel where should it be found The Papists will reply in Iudah if not with Israel Iudah preuailed against Israel because they stayed vpon the Lord God of their Fathers as wee may see in the 2. Chron. 13.18 Well yet they were bad enough too as wee may see in the 2. Chron. 14.3 5. they had their strange Gods and their Images and high places and Groues in all their Cities which Asa tooke away But yet if it were thus with Israel that they had no outward face of a true Church might it not be so with Iudah too and so in other Churches yea we will proue that it was so with Iudah afterward as we may see in the 2. Chron. 28.23 24.25 where it is said of Ahaz that he sacrificed to the gods of Damascus and to the gods of the King of Aram hee brake the vessels of the House of God shut vp the dores of the House of the Lord and made him Altars in euery corner of Ierusalem and in euery Citie of Iudah hee made high places to burne Incense to other Gods c. So Iudah was worse then Israel nay then the very Heathen that were before them as wee may see 2. Chron. 33.9 where it is said that Manasseh made Israel to erre and to doe worse then the Heathen whom the Lord had cast out before them So you see here was no outward face of a Church neither in Iudah nor in Israel if not in them where could there bee any Who could now point with his finger and say I know which is the true Church of God whereunto I may and must ioyne my selfe If it were so with them that were the naturall branches then there is no priuiledge for any other Church but that it may be so with them too But the Papists will obiect that this was so vnder the Law onely but it shall not bee so vnder the Gospell or if it bee so sometimes yet it shall not be so often to the end of the world I say I will proue that the state of the Church was so also vnder the Gospell and shall bee so not sometimes onely but often to the end of the world that there shall be no outward face of a true Church Reuel 12.6 14. the woman is said there to be fled into the wildernesse which is meant of the Church that at seuerall times to the worlds end shall bee driuen to liue in Desert and forlorne places how then shall men see it and take notice of it and ioyne with it when it is in such a secret place So in the Reuel 13.7 8. The Beast made warre with the Saints and ouercame them and power was giuen vnto him ouer euery Kindred and Nation and Tongue Therefore all that dwell vpon the earth worship him whose names are not written in the booke of life of the Lambe Where was the outward face of a Church in these times And in the 2. Thes 2.3 4 5. the Apostle sheweth that Antichrist shall come and sit in Gods Temple as God c. The Diuell shall bee so cunning that he shall set vp Antichrist in Gods Temple that is in Gods Church where there hath been an outward face of a Church continued for many yeeres and yet hee shall not be knowne but to be God but onely to those that are spiritually-minded for he shall sit as God so that then there shall be no outward face of a true Church there So likewise that in Luk. 18.8 proues this Point where our Sauiour saith When the Sonne of man commeth shall he find faith on the Earth If faith be so scarce to be found which is the life of the Church where then shall the Church be found But where shall hee not find faith In India or in Rome onely No not onely in one or two places but not in the earth And who shall not find it The Sonne of Man When the Sonne of Man commeth shall hee find faith on the earth Then the Church is not so palpable as that it may be