the money that he had for it to the Apostles or no. But thus far that example is to be followed that they which have must communicate to those that want To do good and to communicate forget not Heb. 13. 16. Charge them that are rich in this world c. That they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. As we have opportunity let us do good unto all especially unto them that are of the houshold of faith Gal. 6. 10. Vse 1. The use of this doctrine is first to convince and reprove such as professe themselves Christians and so consequently Saints â—et do little regard the communion of Saints that communion which all true Saints have with God with Christ and with one another In stead of communion with God some have communion with Satan in stead of communion with Christ they have communion with Belial with fin and wickednesse in stead of communion with Saints they have communion with the ungodly in stead of joyning in the worship and service of God they joyn in the practice of iniquity swearing and swaggering drinking and revelling together and this they account and call good-fellowship but it is far from that fellowship which the Text doth speak of which indeed is the only true good-fellowship God is light saith S. Iohn presently after the Text and in him is no darknesse at all If we say that we have fellowship with him and walk in darknesse we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another c. 1 Joh. 1. 5 6 7. Be ye not unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse And what concord hath Christ with Belial or what part hath he that believeth with an Infidel And what agreement hath the Temple of God with Idols 2 Cor. 5. 14 15 16. Some under a pretence of sanctity violate the communion of Saints they forsake the assemblies of the Saints because of some in those assemblies by whose society they fear to be polluted but this is either great hypocrisie or a grosse errour Let a man examin himself said the Apostle and so let him eat of that bread and drink of that cup 1 Cor. 11. 28. Therefore it is not the unworthinesse of others that can prejudice thee if thou thy self beest not unworthy Come out from among them and be ye separate how and touch not the unclean thing 1 Cor. 5. 17. So separate as to have no communion with others in that which is evill Have no fellowship with the unfruitful works of darknesse but reprove them rather Ephes 5. 11. Some will exercise communion of Saints in respect of spiritual things but in respect of corporall things they wil have no such communion The Hebrew Doctors note that there are four sorts of persons 1. Such as will say Mine is thine and thine is Pirke Aboth c. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will communicate to others but only so as that others communicate to them again But Luk. 6. 32. 33. If ye love them that love you what thank have ye for sinners also love those that love them And if ye do good to those to those that do good to you what thank have ye for sinners also do even the same 2. Such as will say Mine is mine and thine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine They will keep what they have and let others keep what they have they will neither be beholding to others nor shall others be beholding unto them And this say some was the disposition of the people of Sodome The Prophet Ezekiel speaking of the sins of Sodome mentioneth this for one neither did she strengthen the hands of the poor and needy Ezek. 16. 49. They are not taxed for robbing defrauding and oppressing the poor but for not succouring and relieving them as they should have done 3. Such as will say Thine is mine and mine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will take from others but will not impart to others these are grossely wicked 4. Such as will say Mine is thine and thine is thine They will impart to others not expecting that they should impart to them againe This is the disposition of the godly it is that which our Saviour requires Love your enemies and do good and lend hoping for nothing again that is not hoping to receive the like kindnesse by borrowing afterwards of those who now borrow of you and your reward shall be great c. Luk. 6. 35 36. Vse 2. Secondly as we professe Christianity and so sanctity let us practise this communion which is the communion of Saints and so of all true Christians communion with God and with Christ and with one another To this end first let us have a care that we be Christians indeed and so Saints indeed Saints I say in some measure though not full measure God is holy and Christ is holy and all the true children of God and members of Christ are holy and so if we would have communion with them Simile gaudet fimili we must be holy also For every thing seeks communion with that which is like it selfe Birds of a feather flie together Follow holinesse without which no man shall see the Lord Heb. 12. 14. 2. As we must follow after all holinesse so especially Amor. unit amantem cum re amata Love which wo 〈…〉 â—nion and so communion And above all 〈…〉 e things put on charity which is the bond of perfectnesse Col. 3. 14. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love 1 Joh. 4. 7 8. 3. Humility is also a great means to preserve and maintain this communion Onely by pride cometh contention Prov. 13. 10. With all lowlinesse and meeknesse with long-suffering forbearing one another in love indeavouring to keep the unity of the Spirit in the bond of peace Eph. 4. 2 3. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Phil. 2. 2 3. The three and thirtieth SERMON Isai 33. 24. The people that dwell therein shall be forgiven their iniquity THe Prophet here speaking of the Church under the notion of a City and under the name of Sion and Jerusalem v. 20. sheweth what a great benefit belongs unto it and to the members of it viz. the forgivenesse of sins The people that dwell therein in Zion or Jerusalem in the Church they that are so in it as to be of it shall be forgiven their iniquity It is the happinesse of the members of the Church triumphant of the Saints in heaven that they have no sin no iniquity It is the happinesse of the members of the Church militant of the Saints on
spirit For by one Spirit are we all baptized into one body whether we be Jews or Gentils whether we be bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. The Apostle there speaks of baptizing and drinking because the Sacraments Baptisme and the Lords Supper are outward tokens and testimonies of the union of the Saints as they are here upon earth but still he mentions the spirit as that whereby the union is indeed wrought And as union so communion which flows from union For as it is in the naturall body so is it also in the mysticall the members being united one to another have communion one with another because as the members of the naturall body partake all of one soul so the members of the mystical body partake all of one spirit Because the Saints have the communion of the Holy Ghost 2 Cor. 13. 14. the fellowship of the spirit Phil. 2. 1. therefore they have communion and fellowship one with another Now the Saints being some in heaven and some on earth there ariseth a fourfold communion or fellowship which the Saints have one with another 1. There is a communion which the Saints in heaven have one with another They certainly rejoyce one in anothers happinesse and praise God one for an other Here men and even sometimes good men through the corruption that is in them envy one another as Aaron and Miriam did Moses Num. 12. 1. But the Saints in heaven are wholly free from this distemper they are made perfect in love and charity which envieth not 1 Cor. 13. 4. rejoyceth not in iniquity but rejoyceth in the truth v. 6. 2. There is a communion which the Saints in heaven have with the Saints on earth They wish them that happinesse which themselves have attained to and in generall as we may conceive pray for them For though they be not acquainted with the particular estate of the Saints here below yet in generall they know that as they in heaven are triumphant so their fellow-members on earth are militant and therefore charity as the Apostle saith never failing they have a fellow-feeling 2 Cor. 13. 8. of their case so far forth as is consistent with their own happinesse and a care for them 3. There is a communion which the Saints on earth have with the Saints in heaven They rejoyce in their happinesse praise God for them and follow their faith and conversation that so they also may partake of the same happinesse with them Thus far forth the Scripture doth warrant our Communion with the Saints in heaven For the memory of the just is blessed Prov. 10. 7. All generations shall call me blessed said the Virgin Mary Luk. 1. 48. And the Apostle bids Be followers of those who through faith and patience inherit the promises Heb. 6. 12. But for praying to the Saints departed as they of the Church of Rome teach we have no Scripture to countenance any such Communion but it is quite dissonant and repugnant to Scripture God is he to whom we must pray Call upon me Psal 50. 15. As for me I will call upon God Psal 55. 16. For this shall every one that is godly pray unto thee Psal 32. 6. After this manner therefore pray ye Our Father c. Mat. 6. 9. Neither must we pray in the name of any but of Christ only For there is one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. Besides the Saints departed do not understand our particular affairs When a man is dead he is ignorant of the estate of such as had most near relation unto him His sons come to honour and he knoweth it not and they are brought low but he perceiveth it not of them Job 14. 21. 4. There is a Communion which the Saints on earth have one with another this is that communion of Saints which the Scripture chiefly speaeth of They are kindly affectioned one towards another Rom. 12. 10. They rejoyce with them that rejoyce and weep with them that weep v. 15. They have the same care one for another If one member suffer all the members suffer with it if one member be honoured they all rejoyce with it 1 Cor. 12. 25 26. They bear one anothers burthens Gal. 6. 2. As every one hath received the gift so they minister the same one to another as good stewards of the manifest grace of God 1 Pet. 4. 10. More particularly the Saints on earth have communion one with another 1. in respect of spirituall things they joyn together in the use of Gods Ordinances Thus it is said of the primitive Christians that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Act. 2. 42. And v. 46. that they continued daily with one accord in the Temple c. And the Apostle exhorts saying And let us consider one another c. Not forsaking the assembling of our selves together as the manner of some is Heb. 10. 24 25. According to their places and callings they teach and admonish one another Col. 3. 16. They exhort one another Heb. 3. 13. 10. 25. They comfort and edifie one another 1 Thes 4. 18. 5. 11. They pray one for another Ephes 6. 18. Jam. 5. 16. 2. In respect of temporall things they succour and relieve one another It is recorded of the Saints in the Apostles time that they had all things common and sold their possessions and goods and parted them to all men as every man had need Act. 2. 44 45. So Act. 4. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things that he possessed waâ— his own but they had all things common v. 34. 35. For as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need This example of the primitive Saints the Anabaptists before these times have abused inferring from thence that meum and tuum all propriety of goods ought to be taken away from among Christians and that all things should be so common among them that none should have right to any thing more then another But this is over-grosse For 1. What was done by a few living together in one City cannot conveniently be done by all throughout the vvorld Neither then in the Apostles time was that communion injoyned none was required to part with the interest that he had in any thing as is clear by that of Peter to Ananias Whiles it remained was â— not thine own and after it was sold was it not in thine own power Act. 5. 4. This shewes that Anamas might have chosen whether he would fell his possession or no and when he had sold it whether he would bring
body as now it is in this life in comparison of what it shall be in the life to come Our vile body word for word according to the Originall it is the body of our vilenesse So that the blessed Mother of our Lord doth therefore magnifie the Lord because he so regarded her being of such low and mean estate in comparison of many others He hath put down saith she presently after in her Magnificat the mighty from their seat and hath exalted them of low degree Where also the word rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them of low degree is that from which is derived the other before mentioned The Rhemists here Vulg. exaltavit humlles also have and hath exalted the humble but not such as are vertuously humble are here meant by the force of the word that is used but such as are of low degree as is clear by this that they are opposed to the mighty such as are of high degree great and eminent in the world Besides what could have been more repugnant to true humility and lowlinesse of mind with which as with other graces we grant the Mother of our Saviour was replenished then to boast of it and to ascribe Gods bounty and favour unto it For these reasons both Jansenius and Maldonate learned men of the Romish Church do ingeniously confesse that not humility of mind but of estate is here meant 3. Whereas they pray unto all Saints departed an honour which is due onely unto God Psal 50. 15. Mat. 6. 9. Rom. 10. 14. this they do above all to our Lords Mother And here first they are no lesse ridiculous then impious in truning the Angels Salutation into a Prayer saying unto her Haile Mary c. wherein as a reverend Writer saith truly and wittily they do at once abuse the Virgin the Angell and the Salutation Againe some of their famous Doctors have So testifies Cassander one of their owne Authors in his Consultation avouched that whereas Ahasuerus promised to Esther the one half of his Kingdom if she would desire it God hath indeed given one half of his Kingdome to the Virgin Mary For his Kingdome consisting of mercy and judgement that part of it which concerns mercy they say he hath given unto her reserving to himselfe the other part concerning judgement or bequeathing it to his Son And thus also they speak in the forementioned Psalter Give O God thy judgement to Psalt B. Mar. Psa 71. the King and thy mercy to the Queen his Mother And the whole Book of Psalmes they have so metamorphosed and changed as instead of Lord to put in Lady and to ascribe that to her which David ascribeth to the Lord As Psal 7. In thee O Lady have I put In te Domina speravi de in i 〈…〉 is meis c. Usqu 〈…〉 Domina oblivis 〈…〉 In maâ—â—s tuas Domina commendo spiritum meum Domina refugium nostrum es in omni necessitate Venite ad eam omnes qui laboratis c. Ibid. Psal 2. my trust deliver my soul from mine enemies And Psal 12. or after the Hebrew the 13. How long wilt thou forget me O Lady And Psal 30. Into thy hands O Lady I commend my spirit And Psal 45. O Lady thou art our refuge in all our necessities And whereas Christ saith Mat. 11. 28. Come unto me all that labour c. they apply it to his Mother and say Come unto her all ye that labour c. And if yet any thing can be more grosse they pray unto her to command her Son Bellarmine it seems was ashamed of this impiety for he complaines much of Calvin as being very injurious unto them in offering to charge them in this manner with great indignation he cries Quis nostrûm hoc dicit Cur non probat ullo exemplo Which of us doth speak so Why doth he not prove it by some example Yet their own Cassander for so he carried himself Cassand Consult as one of the Church of Rome though he disliked many things in it testifies that in some Churches publikely they did sing on this wise O O felix puerpera nostra pians Scelera jure Matris impera Redemptori happy child-bearing woman who dost expiate our wickednesse by the right of a mother command our Redeemer Surely if it be possible to dishonour God they do exceedingly dishonour him in presuming thus to honour her whom otherwise so we keep our selves within the bounds of sobriety we ought to honor But I leave this point and come to the other Doct. 2 which the Text doth hold forth unto us viz. That Mary the wife of Joseph was so the Mother of Christ as that neverthelesse when she bare him she was a most pure Virgin conceiving him not by the operation of man but by the power of the Holy Ghost Whereas it is said in the Text of the Holy Ghost it is meant of the Holy Ghost not as the matter but as the efficient in which sense it is said 1 Cor. 11. 12. All things are of God Again though the Holy Ghost only be expressed yet the other Persons of the Trinity are not excluded The Apostle speaking of the Father saith Of whom are all things 1 Cor. 8. 6. If all things be of the Father then Christs body was of him viz. as the worker and maker of it and as of the Father so also of the Son who is the same substance with the Father Ioh. 10. 30. And by whom likewise all things were made Ioh. 1. 3. Now that Mary was thus the Mother of Christ is evident both by the Text and also by that which goes before Mat. 1. 18. and that which followes after Mat. 1. 22 23 24 25. so by that Luk. 1. 34 35. Object It may be objected that Ioseph is called Christs Father Is not this Josephs Son said some of him Luk. 4. 22. Answ I answer They supposed so but it was not so as they supposed That this was but a supposition S. Luke shewes in the fore-going Chapter v. 23. where he saith that Christ was as was supposed the Son of Ioseph not so indeed but only as was supposed Object But may some say Mary her self did call Ioseph Christs Father Thy Father and I have sought thee sorrowing said she to Christ Luk. 2. 48. Answ True but how did she mean that Ioseph was his father not his naturall father that begot him but his legall father as being the husband of his mother Ioseph also was Christs foster-father or nursing-father he who did educate him and bring him up Object But some may yet object if Ioseph were not Christs naturall Father how is Christs Genealogie fetched from Ioseph how is Christ shewed to be the Son of Abraham and of David by this that Ioseph did descend from Abraham Mat. 1. Luk. 3. and from David How doth this follow except as Ioseph did proceed from them so Christ did proceed from Ioseph Answ
Church but so far as I see the Scripture speaks of the Church as consisting of men only and not of Angells The Angells are called Elect 1 Tim. 3. 21. but they are never said to be called which the Originall word for Church doth properly import The Angells I speak of the good Angells never were in any other estate then now they are in though now they be more confirmed in that estate then they were at first as appears by the fall of the evill Angells who kept not their first estate Jude v. 6. They never were in any estate of sin and misery out of which they should be called And for the Angels that sinned God spared not them as S. Peter tells us 2 Pet. 2. 4. Again the Angells are clearly distinguished from the Church Eph. 3. 10. To the intent that now unto the principalites and powers in heavenly places might be knowne by the Church the manifold wisdom of God But further the Church thus taken for such a Of the Church militant and the Church triumphant company of persons is divers wayes distinguished 1. There is the Church militant and the Church triumphant The Church militant is that company which is here upon earth in warfare warring with Satan the world and the flesh The Church triumphant is that company which having vanquished and overcome those adversaries doth reign and triumph in heaven This distinction is grounded upon the words of the Apostle I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named Eph. 3. 14 15. And in other places sometimes the Church militant sometimes the Church triumphant is hinted Fight the good fight of faith said Paul to Timothy being a member of the Church militant 1 Tim. 6. 12. I have fought a good fight said he when he was about to passe from the Church militant to the Church triumphant 2 Tim 4. 7. So it is the Church triumphant that S. John speaks of saying After this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lamb clothed with white robes and palmes in their hands viz. in token of the victory that they had atchieved Rev. 7. 9. But the Church militant is that which usually is spoken of in the Scriptures God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12. 28. Yet in the Church I had rather speak five words with mine understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 1 Cor. 14. 19. And so in many other places And the Church as here upon earth consists partly of such as are indeed of it partly of such as onely in shew and profession belong unto it For all are not Israel that are of Israel Rom. 9. 6. that is all are not indeed the people of God who professe themselves to be of that number No some call themselves Jewes that is Gods people yet are not but are the synagogue of Satan Rev. 2. 9. Onely true believers are indeed of the Church For if any one have not the Spirit of Christ the same is none of his Rom. 8. 9. Prophane persons and hypocrites are rather in the Church then of the Church like woodden leggs that are outwardly joyned to the body yet are indeed no parts of the body They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Joh. 2. 19. So speaks S. John of some Apostates and back-sliders shewing that then when they professed themselves to be of the Church yet indeed they were not of it And hence is another distinction of the Church into the Church visible and the Church invisible Of the Church visible and the Church invisible The visible Church is a visible company of people professing the Gospell whether they do it in truth and sincerity or no it doth consist of good and bad of elect and reprobate It is compared to a â—et that was cast into the Sea and gathered of every kind c. Mat. 13. 47. c. And to a field wherein were both wheat and tares Mat. 13. 24. c. And to a great house wherein are vessells of severall sorts some to honor and some to dishonor 2 Tim. 2. 20. The invisible Church consists only of such as are elect and are indeed that which they professe themselves to be like Nathanael Israelites indeed in whom is no guile Joh. 1. 47. The Church in this respect is called invisible because it is not visible to the eyes of men they can see the profession but whether it be sincere and proceed from the heart or no they cannot see For God only knowes the hearts of all the children of men 1 King 8. 39. And so he only knoweth who are his 2 Tim. 2. 19. Of a particular Church and the Church universall 3. The Church is distinguished into particular and universall A particular Church is a company professing the faith in some particular place Thus we read of the seven Churches in Asia Rev. 1. 4. that is of Churches that were in seven Cities of Asia as it followes there v. 11. So we read of the Church that was at Antioch Acts 13. 1. the Church which was at Jerusalem Acts 8. 1. Yea we read of Churches in particular houses as in the house of Aquila and Priscilla Rom. 16. 5. in the house of Nymphas Col. 4. 15. in the house of Philemon Philem. v. 2. The universall Church This is the universall Church as upon earth otherwise the universall Church comprehends both the Saints on earth and the Saints in heaven is the whole company of believers throughout the world The Apostle having spoken first of a particular Church Vnto the Church of God which is at Corinth c. presently after he speaks of universall Church with all that in every place call upon the Name of Jesus Christ c. 1 Cor. 1. 2. The universall Church is that which is mentioned in the Creed and is called the Catholike Church for Catholike is as much as generall or universall The Church of Rome most absurdly will be the Catholike Church Roman Catholike is frequent in the mouths of Papists but this is over-grosse Catholike importing the whole and Roman but a part The Church of Rome was once indeed an eminent part yet but a part of the Catholike Ribera â— Iesuite is forced to confesse that by Babylon is meant Rome or universall Church Rom. 1. But now it is so degenerate and corrupt that it is termed Babylon Rev. 17. and the people of God are required to come out of it Rev. 18. 4. In the Creed the Church is stiled holy and so it is They that are indeed of the Church are indeed holy Ye are washed ye are sanctified
1 Cor. 6. 11. Wherefore holy brethren c. Heb. 3. 1. And they that are of the Church but by profession yet by profession are holy Called to be Saints 1 Cor. 1. 2. Which becometh women professing godlinesse How the Church is stiled holy 2 Tim. 2. 10. And though the visible Church contain in it hypocrites and unholy persons as well as those that are holy yet the Church is called holy from the better part even as a heap of wheat and chaffe being mixed together we use to say of it this is wheat rather then this is chaffe though there may be more of that then of the other Now the Church which is so indeed is holy two wayes 1. Out of it self in Christ as being united unto him and one with him and so having the righteousnesse and holinesse of Christ imputed unto For God made Christ to be sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5. 21. In this respect Sine maculâ deputatur quia culpa non imputatur Gil. in Cant. 4. 7. Christ speaking to the Church saith Thou art all faire my love and there is no spot in thee Cant. 4. 7. The Church is said to have no spot in her because no spot is imputed to her 2. In it self from Christ For the Church being united to Christ and partaking of his Spirit it must nees be conformed unto Christ in some measure and be made holy as he is holy And of his fulnesse have we all received and grace for grace Joh. 1. 16. If any man be in Christ he is a new creature 2 Cor. 5. 17. He that saith that he abideth in him ought himself to walk even as he walked 1 Ioh. 2. 6. But this inherent holinesse of the Church here in this life is imperfect The inward man is renewed not altogether at once but by degrees by little and little day by day 2 Cor. 4. 16. Let us cleanse our selves from all filthinesse both of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. As for that Eph. 5. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish As for that I say it is not so to be understood as if the Church were such now here in this Non est ita intelligendum quasi Ecclesia ita jam sit sed quia praeparatur ut sit Aug. in Retract In regno caelorum Ecclesia plenè perfectè erit non habens maculam aut rugam aut aliquid istiusmodi Cum enim non tantum dixit ut exhiberet sibi Ecclesiaâ—â— non habentem maculam aut rugam sed addidit gloriosam satis significavit quando erit sine maculâ ruga Beda ad loc life but it is prepared that it may be such hereafter in the life to come And the Apostle saying That he might present it unto himself a glorious Church not having spot or wrinkle sufficiently shewes when the Church shall be without spot or wrinkle to wit when it shall be glorious and that is not here upon â—arth but hereafter in heaven The nine and twentieth SERMON I Come now to the notes or marks of the Of the notes or marks of the Church Church whereby it is to be discerned I mean of a visible Church for the invisible Church cannot be discerned by us but as I shewed before by God onely And this consideration of the notes of the Church is very requisite and of great concernment For as Christ said to his Disciples Mat. 24. 23 24. If any shall say unto you loe here is Christ or there believe it not for there shall arise false Christs So though Papists on the one hand and Sectaries on the other hand will be ready to say loe here is the Church and loe there is the Church yet believe it not for there are false Churches First therefore let us examine the notes of the Notes assigned by the Papists 1 Antiquity Church which the Papists assign and they are principally these 1. Antiquity This they boast much of their Religion they say is the old Religion and therefore the true Religion and consequently their Church is the true Church But we must distinguish of Antiquity there is a primary and there is a secondaâ—y Antiquity Primary Antiquity is indeed a mark of the truth for error and falshood being an aberration â— deviation from the truth it must needs be that Id verum quodcunque primum id adulterum quodcunque posterius Tertull. advers Prax. c. 4. truth is before errour and falshood Therefore Jeremy bids Ask for the old paths where is the good way But secondary antiquity doth not argue truth There is Vetustas erroris an antiquity of errour as Cyprian truly observes Our Fathers worshipped in Cypr. Epist 74. Edit Paniel this mountain said the woman of Samaria unto Christ Joh. 4. 20. They could plead prescription for vvhat they did yet vvas it not therefore right You worship you know not what said Christ unto her v 22. And Mat. 5. v. 21. 27. 33. Christ tels his Disciples that so so it had been said of old yet he would have them to knovv that it was otherwise and vvhich here is chiefly to be noted the Apostle tells us that even in his daies the mystery of iniquity did begin to vvork 2 Thes 2. 7. If the Doctrine of Antichrist vvhich is there spoken of did begin to work then in those daies no marvell if it be novv very ancient yet is it never a vvhit the better for all that If a prescription of many hundred yeares were sufficient to demonstrate truth then might the Heathens have vvell and justly maintained their idolatry and superstition against the doctrine and vvorship of Christian Religion and indeed some of Iam si longa aetas autoritatem religionibus faciat servanda est tot seculis fides sequendi sunt nobis parentes qui secuti sunt foeliciter suos utar ceremoniis avitis Sera contuâ—eliosa est emendaâ—io sâ—nâ—ctutis Symmachus pro saâ—ris Patriis them have used and urged this argument which seems so plausible to our Romish adveriaries Let them ansvver the Pagans and withall they will ansvver themselves This therefore I say that although the Church of Rome can plead antiquity yet this is not enough to prove it to be the true Church this antiquity which it hath being but a secondary antiquity If they could evince that their Doctrine is simply and absolutely most ancient this were to some purpose but this they can never do Ob. But say they the Church of Rome was once a true and a sound Church by S. Pauls own testimony Rom. 1. Answ True but as the Prophet saies
How is the faithfull City become an Harlot Isai 1. 21. So may I say How is Rome degenerate and quite changed from what it was in the Apostles time Certainly if the Apostle were now upon earth he would never acknowledge the present Church of Rome to be that or any thing like that which he did so much commend in his Epistle to the Romanes Did the Church of Rome then worship Images did it pray to Saints did it pray for the dead did it perform divine worship in an unknown tongue did it withhold the Cup from people in the Sacrament of the Lords Supper was the Church of Rome then in the Apostles time guilty of these and many other such like errours and absurdities which are now maintained by the Romish Church But our adversaries think themselves able to evince any thing by the subtilty of their wit and their strength in arguing They would not be accounted inferiour unto those who would make make men believe that snow is not white nor that the heavens do move and the earth stand stil but that all is quite contrary to what vve imagine Ob. There is no change say they in the Church of Rome but it is now the same in point of Religion as it was in the Apostles daies And to prove this they say that in every change of Religion six Bellarm. de Eccles l. 4. c. 5. things may be demonstrated 1. the authour of the change 2. the new opinion brought in 3. the time when 4. the place where 5. who opposed it 6. the smal company by which the new opinion was first embraced Now these circumstances they say cannot be shewed concerning a change of Religion in the Roman Church and therefore they conclude there hath been no such change in it Answ But say I the change may be certain and evident though these circumstances be uncertain and unknown neither need we be solicitous about them Christ did not think it requisite to stand about these circumstances when he shewed how the Jewish Doctors had of a long time corrupted the true meaning of the Law with their false glosses and interpretations Mat. 5. So in the parable of the tares Mat. 13. there is no inquiry after these circumstances yet it plainly appeared that there were tares and that was sufficient though these particular circumstances were not known And it is to be observed that it is there said that while men slept the tares were Mat. 13. 25. sown Errours often creep in secretly when men are not aware because they do not watch and seek to prevent them as they should do And Antichristian Doctrine especially is called a mystery 2 Thes 2. 7. it came in slily under a colour of piety and so was not at first so easie to be discerned Some of the Papists themselves are forced to confesse that great and notable change there hath been and yet they cannot tell when it first began nor by whom and the like Cassander confesseth that in the Roman Church Cassand Consult art 22. for above a thousand years after Christ the Sacrament of the Lords Supper was administred in both kinds so that people received both the bread and the cup now we know it is otherwise though the first introduction of this change cannot be shewed So for private Masses as they call them that is such as wherein the Priest alone doth receive the Sacrament the people being by and looking on but not communicating with him the same Authour cites another Romanist viz. Hoffmester saying that the thing it self doth shew that both in the Greek and Latin Church the people did use to communicate with the Priest and that it is a Res ipsa clamat quodqitomodo cessaverit mirandum est ut bonus ille usus in Ecclesiam revo cetur laborandum Hoffmest apud Cassand Consult de miss Solitar wonder how this custome ceased and to be indeavoured that it may be restored Yet concerning many erroneous opinions and practices of the Church of Rome our Divines have by records and monuments of antiquity shewed who first brought them in and when they did it as also who opposed them c. But this sufficeth to convince them of novelty that we can easily make it appear that as Christ said concerning the matter of divorce as used among the Jews from the beginning it was not so Mat. 19. 8. Ob. But however our Adversaries think to lay us flat on the ground and to strike us dead by saying Where was your Church before Luther Answ Truly this is as idle and ridiculous a question as if a Masse of gold having contracted much drosse and after being purged one should ask Where was that gold before it was purged Or as if a body having been ful of sores and diseases and after being made whole one should ask Where was that body before it was made whole Luther and others whom God stirred up and made instrumental and subservient unto him in that kind did not erect a new Church but reform the old As it is the same gold now as before but more pure and the same body but more sound so it is the same Church but reformed The Papacy differs from the Church as the drosse from the gold and the botch from the body Quest And hence also that captious question of our adversaries is easie to be answered What is become of your Fore-fathers who lived and died before Luther Answ Our Fore-fathers we hope well of they might live and die in the Church of Rome and yet be free from many errours that are in it Even now since the Councell of Trent some on their death beds at least are found to renounce that grand point of Popery concerning Justification disclaiming all confidence in their own inherent righteousnesse and flying wholly to the mercy of God in Christ Jesus which Bellarmine himself after a long and contentious dispute against it confesseth Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimum est fiduciam totam in solâ Dei misericordiâ benignitate reponere Bellarm. de Iustit l. 5. c. 7. propos 3. to be the safest course Because saith he of the uncertainty of our own righteousnesse and the danger of vain-glory it is most safe to repose our whole trust in the sole mercy and goodnesse of God Much more may we well suppose before the Councell of Trent when people were more free the doctrines and practices of the Church of Rome being not so established as afterwards many in this and other points did keep themselves pure Besides errours and corruptions being now more clearly and fully discovered then before it is not safe now to continue in the Communion of that Church though God might graciously passe by and pardon the ignorance and weaknesse of our Fore-fathers It is now clear as the Sun at noon day that the Church of Rome is that Babylon concerning vvhich the precept is expresse Come out of
the members of a Church to Covenant together about those things that concern them viz. for the reforming or preserving of the Church from grosse corruptions that have got or are likely to get into it Thus Asa and the people of Judah entred into a Covenant as we read 2 Chron 15. But ordinarily such a Covenant is not necessary We read of many Churches planted by the Apostles yet of no such Covenant only we find that the members of the Church were admitted into it by Baptism by which all do vertually Covenant one with another Then they that gladly received the word were baptized and the same day there were added unto them about three thousand souls And they continued stedfast in the Apostles doctrine and fellowship and breaking of bread and prayers Act. 2. 41 42. For by one spirit are we all baptized into one body 1 Cor. 12. 13. There is one body and one spirit c. one Lord one faith one baptisme Ephes 4. 4 5. Having hitherto spoken of those notes of the True notes of the Church Church which the Papists and others do erroneously assign I come now to the true notes of it and they are these 1. The sound preaching of the word this is 1. The second preaching of the word a principall note whereby the Church is to be discerned For 1. The word is that whereby the members of the Church are begotten Being born again not of corruptible seed but incorruptible by the word of God 1 Pet. 1. 23. Then they that gladly received his word were baptized Act. 2. 41. And so by the preaching of the word the Lord added to the Church daily such as should be saved v. 47. 2. The word is that whereby the members of the Church are nourished As new born babes desire the sincere milk of the word that ye may grow thereby 1 Pet. 2. 2. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ c. Ephes 4. 11. 12. And now brethren I commend you to God and to the word of his grace which is able to build you up c. Act. 20. 32. 3. The ministery of the word being taken away the Church ceaseth I will remove thy candlestick out of his place except thou repent Revel 2. 5. As if he should say I will dischurch thee I will make thee cease to be a Church viz. by taking away the word and ministry For in that respect Churches are called candlesticks Revel 1. 20. because they hold forth the light of Gods word by the ministry and dispensation of it A false and corrupt Church is known by false and corrupt doctrine Therefore on the other side a true and sound Church is known by true and sound doctrine True it is false doctrine may get into a true Church and through the prevalency of false teachers may bear sway in it but if it come to prevail so far as that all must either subscribe to it as in the Church of Rome or els they can have no communion with it then it ceaseth to be a true Church I mean such as wherein it is lawfull to abide but there is a necessity of making separation from it Come out of her my people that ye be not partakers of her sins c. Rev. 18. 4. and so far forth as any Church is infected with false doctrine so far forth it degenerateth into a false Church I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospell Gal. 1. 6. I am afraid of you lest I have bestowed on you labour in vain Gal. 4. 11. the Apostle feared least by that corruption of doctrine that was in the Churches of Galatia they would quite be dissolved and come to nothing And Christ speaking to the Angell or Pastor of the Church in Pergamus in the name of the whole Church saith thus But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or els I will come unto thee quickly c. Revel 2. 14 15 16. 2. Another true note of the Church is The 2. The right administration of the Sacraments right administration of the Sacraments When Christ sent his Apostles to gather his Church he commanded them as to preach so also to baptize Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost That of the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel is not to be taken simply and absolutely that the Apostle was not at all sent to baptize for no doubt he had the same Commission as the other Apostles had and besides he there testifieth that he did baptize some though not many v. 14. 16. whereas if Christ had not sent him to baptize he might not have baptized any It is therefore spoken comparatively like that Receive instruction and not silver Prov. 8. 10. that is rather then silver and that I desired mercy and not sacrifice Hos 6. 6. that is rather then sacrifice So here Christ sent me not to baptize but to preach the Gospell that is not so much to baptize as to preach the Gospell But though in that Commission Mat. 28. 19. onely Baptisme is expressed as being the Sacrament of initiation that whereby we solemnly enter into the Church yet there is also the Sacrament of the Lords Supper which is to be administred in and celebrated by the Church See 1 Cor. 11. 23. c. These Sacraments as they are seals of the Covenant which God hath made with his Church so are they badges and cognizances whereby the Church is knowne and discerned For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. As these Sacraments are more or lesse purely administred so the Church is more or lesse pure 3. A mutuall connexion and due order of 3. A mutuall connexion and due order of the parts and members of the Church the parts and members of the Church this is also a note and mark of it As in a naturall body the parts and members are united together and fitly ordered so is it in the mysticall body the Church 1. There must be union and connexion of the parts and members Let us not forsake the assembling of our selves together as the manner of some is Heb. 10. 25. Mark those that cause divisions c. Rom. 16. 17.
that shaketh it as if the rod should shake it selfe against them that lift it up or as if the staff should lift up it self as if it were no wood Isai 10. 15. In fighting against the Church they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight against God Act. 5. 39. And doe they think to overcome in this fight Keep not thou silence O God hold not thy peace and be not still O God for lo thine enemies so he calls the enemies of Gods Church make a tumult and they that hate thee have lift up their head They have taken crafty counsell against thy people and consulted against thy hidden ones Psal 83. 1 2 3. Their machinations and devices against Gods people are against God himself as it follows there v. 5. they are confederate against thee So Psal 21. 11. They intended evill against thee they imagined a mischievous device which they are not able to perform Because it was against God therefore they were not able to perform it Saul Saul why persecutest thou me said Christ from heaven when Saul persecuted his Church upon earth Act. 9. 4. And v. 5. I am Iesus whom thou persecutest it is hard for thee to kick against the pricks When a mighty multitude came against Asa which he had no power to withstand he cryed unto God and used this argument to prevail with him and to obtain help of him Let not man prevail against thee 2 Chron. 14. 11. Vse 2. Secondly this also serves to comfort the mourners in Sion and the members of Sion Though Sion the Church be never so sore shaken yet it standeth sure though it be exposed to never so many and great dangers yet it shall be preserved Though the Church be a little flock as it is termed Luk. 12. 32. Yet it hath a great Shepherd Though the people of God be as sheep among wolves Mat. 10. 16. Yet God who is their Shepherd can and will defend them Ye shall be hated of all men for my Names sake said Christ to his Disciples but he adds withall But there shall not a hair of your head perish Luk. 21. 17 18. We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. He hath said I will never leave thee nor forsake thee so that we may boldly say The Lord is my helper I will not fear what man can do unto me Heb. 13. 5 6. Ob. Some may say But many members of the Church are oft prevailed against and destroyed Answ I answer 1. None can do any thing to any member of the Church further then God is pleased to permit otherwise the devill could not so much as touch Iob as the story witnesseth Iob. 1. 2. 2. God suffers none to do any thing to any member of the Church but for their good All things work together for the good of those that love God that are called according to his purpose Rom. 8. 28. The Saints and servants of God do then indeed overcome when they seem to be overcome and when their condition seems most calamitous and miserable then is it indeed Hâc tempestate omnis ferè sacro Martyrum cruore orbis infectus â—st Nullis unquam bellis mundus magis exhaustus est neque majori unquam triumpho vicimus quam cum decem armorum stragibus vinci non potuimus Sulpit. most glorious and happy In all these things we are more then Conquerours thorough him that loved us Rom. 8. 37. Vse 3. Thirdly and lastly This may serve to admonish those that are without to come in that they may be no more strangers and forreiners but fellow-Citizens with the Saints and of the houshold of God Ephes 2. 19. As the condition of those that are in the Church is most safe so theirs that are out of the Church if they so continue is most miserable As Noah and all that were in the Ark were preserved from the flood but all they that were out of it were drowned So shall all that are in the Church truly in Extrae Ecclesiam non est salus it so in it as to be of it be saved but all that are out of it shall perish The Lord added to the Church daily such as should be saved Act. 2. 47. We are all indeed in the visible Church by profession but that is not enough we must also be in the invisible Church by a reall union with Christ being incorpoarated into him by faith and made members of his body And he that saith that he abideth in him ought himself to walk even as he walked 1 Joh. 2. 6. The foundation of the Lord standeth sure having this seal the Lord knoweth who are his and let every one that nameth the name of Christ depart from iniquity 2 Tim. 2. 19. Chaffe may be in the floor as well as wheat and goats in the fold as well as sheep but Christ will thoroughly purge his floor and gather his wheat into the garner and burn up the chaffe with unquenchable fire Mat. 3. 12. He will divide the sheep from the goats and will set the sheep on his right hand and the goats on his left and will say to the one Come ye blessed of my Father inherit you the Kingdom c. But to the other Depart from me ye cursed into everlasting fire c. Mat. 25. 32 33 34 41. Let us therefore have a care and make sure that we be wheat and not chaffe sheep and not goats let us have a care that we be indeed built upon the Rock the sure foundation Christ Jesus and then whatsoever happen we are safe the gates of hell shall not prevail against us The two and thirtieth SERMON 1 JOH 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ IN the Apostles Creed as it is called after the Article concerning the Church followes the Article of the Communion of Saints Indeed Calv. Instit l. 4. c. 1. §. 3. this Article Calvin notes to be for the most part omitted by the ancient Writers and so I find it to be by Ruffinus in his Exposition of the Creed for from the holy Catholike Church he passeth immediately to the forgivenesse of sins And so Austine in his Enchiridion wherein he handleth briefly the Principles of Christian Religion contained in the Creed takes no notice of this Article yet it is well and fitly inserted for the Church being one City one house one body they that belong unto the Church as the Saints onely do indeed must needs have communion and fellowship together And this communion or fellowship S. John here speaks of he shewes those to whom he writes and in them all Christians why he instructs them in those heavenly mysteries about which he writes viz. that they might
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same