with Christ but because it is united to Christ therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church unlesse those things which pertaine to the application of Christ be first explained and perceived 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church then that power which in its owne time shall certainly come into act by reason of Gods intention and his transaction with Christ because that remote power which is common to all men in respect of the elect is certainly determined in God 5. Therefore those orthodox Divines which define the Church a company of elect ones doe either by elect ones understand those that are called according to election or they define the Church not only as it doth actually exist but also as it is to be hereafter 6. That first thing which doth make actually a Church is calling whence also it hath taken both its name and definition 7. For the Church is a company of men that are called 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes To the Iewes to the Greekes and to the Church of God But because the end of calling is Faith and the worke of Faith is ingrafting into Christ and this Union with Christ doth bring with it communion with Christ hence it is defined in the very same sence a company of believers a company of those who are in Christ and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ as that by Christ also it respects God so this Church which doth exist by Faith is both referred to Christ as to the head and by Christ unto God whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God Rom. 14. 17. 9. It is called a company because it doth consist properly in a multitude joyned in fellowship together or a community of many not in some certaine one that is called whence Eph. 4. 16. It is called a body fitly joyned and compacted together of divers members and by the same reason it is often called in Scripture an House a Family a City a Kingdome a Flock c. 10. This company is restrained to men because the good Angels although in some respect they pertaine to the Church by reason of that Union they have with Christ and the grace of conversation communicated by him yet they are not homogeneall members of the Church redeemed 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ but there is no such in man besides Faith Faith therefore is the forme of the Church 12. For Faith as it is in every believer distributively is the forme of those that are called but as it is considered in all collectively it is the forme of the company of those that are called that is the Church 13. For the same believing men who being in severall distributively considered are the called of God are also the Church of God as they are joyntly or collectively considered in a company 14. Hence all those promises of God which are made to the Church in the Scriptures and doe containe in themselves essentiall blessings doe also pertaine to every believer 15. This relation is so neere that in respect of it not only Christ is the Churches and the Church Christs Cant. 2. Verse 26. But also Christ is in the Church and the Church in him Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride and Christ the Bride-groome the Church a City and Christ the King the Church an House and Christ the House-holder the Church the branches and Christ the Vine finally the Church a body and Christ the head 17. But by these comparisons there is signified not onely the Union and Communion which is betweene Christ and the Church but also the way of order whereby Christ is the beginning of all dignity life power and perfection to the Church 18. This Church is mystically one not generally but as it were the Species Specialissima or Individuâ—…n because it hath no kind properly so called 19. It is therefore called catholique not as catholique signifies a Genus or some generall thing but as it sets forth something integrally universall as when we say the universall world because it containes the faithfull of all Nations of all places and of all times 20. Therefore no part of the Church can truly be called catholick but as it doth professe that Faith which is the Faith of the catholick Church in which sence the Ancients did not onely call that part of the Church which was at Rome but other Churches also As our Church at Francken may be rightly called catholick as it doth professe that Faith which belongs to the catholick Church 21. The Church is devided into members according to the degrees of communion which it hath with Christ in which respect it is called either Militant or Triumphant 22. The Church militant is that which is partaker onely of communion begun and so doth wrastle as yet with enemies in the field of this World 1 Cor. 13. 9. 12. We know in part and prophesie in part for we see now through a Glasse and darkly 2 Cor. 10. 3. The weapons of our warfare Eph. 6. 12. 13. Wee wrastle therefore take to you the whole Armour of God 23. The Church triumphant is that which is already perfitted Eph. 4. 13. Untill we all come to a perfect man to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect 24. The militant Church is both invisible and visible namely with outward sight or sence 25. But this distinction is not a distribution of the Genus into the Species as if so be there were one Church visible and another invisible nor of the whole into the members as if one part of the Church were visible and another invisible but a distinction of the adjuncts of the same subject because invisibility is an affection or manner of the Church in respect of the essentiall and internall forme visibility is an affection or manner of the Church in respect of the accidentall and outward forme 26. The essentiall forme is invisible because it is both a relation which doth not come into the sence and also spirituall and so removed more from sence then in many other relations 27. The accidentiall forme is visible because it is nothing else then an outward profession of inward
Faith which may be easily perceived by sence 28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves 29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ to receive his blessings and to give the glory of them to him 30. The acts of communion among themselves are all those acts by which they study to doe good each to other but especially those which directly make to further their communion with God in Christ. 31. Many acts of this latter kind are to be exercised also toward those who as yet are not members of the Church because by a certaine power they are to be judged to belong to it 32. This Church as it is visible in it selfe is in respect of others and comparatively also distinguished into the Church lying hid and manifest 33. That which is manifest is when the number is greater and the profession more free and more publick 34. That which is hidden is when the number is lesse and profession lesse open which is wont to come to passe by reason of heresies persecutions or prophane manners abounding abroad 35. In the same respect also the Church is purer and impurer as the profession is more or lesse perfect 36. But this profession doth not depend upon confession only and preaching of the Word but also upon the receiving of it and religious obedience to it 37. But although the Church be subject to such changes and may leave any part of the World yet it hath never totally falled or shall faile from the beginning of the gathering it to the end of the World 38. For Christ must alwayes have his Kingdome in the mids of his enemies untill hee shall make his enemies his foote-stoole 39. Yea the Church doth never wholly cease to be visible for although sometime there scarse appeare a Church any where so pure that one may fly unto it in communion of the same worship in all things yet the Church doth in some sort abide visible in that very impurity of worship and profession CHAPTER XXXII Of the Church Instituted 1. THE Church as it lives upon Earth although it be not wholy visible together yet it is visible in its parts both dividedly in the severall members and joyntly in companies or Congregations 2. The former visibility is by mens personall profession which doth not make a Church simply visible but in certaine members or visible members of the Church although the Church in it selfe or in its integrall state is not visible in the same place Acts 19. 1. Paul came to Ephesus where he found certaine Disciples 3. That visibility which is in distinct companies or congregations doth not only make a visible Church but touching the outward forme doth make so many visible Churches as there are distinct congregations Revel 1. 4. The seven Churches 2 Cor. 8. 1. 19. The Churches of Macedonia all the Churches 4. For those congregations are as it were similary parts of the catholick Church and so doe partake both of the name and nature of it 5. Therefore a particular Church in respect of that common nature which is found in all particular Churches is a Species of the Church in generall but in respect of the catholick Church which hath the respect of an whole it is a member compounded of divers severall members gathered together and so in respect of those members it is also an whole 6. Such a congregation or particular Church is a society of believeres joyned together by a speciall band among themselves for the constant exercise of the communion of Saints among themselves 7. It is a society of believers because that same thing in profession doth make a Church visible which by its inward and reall nature doth make a mysticall Church that is Faith 8. But because true Faith hath holinesse joyned with it which it doth effectually worke Acts 15. 9. And so the profession of true faith cannot be disjoyned from the profession of holinesse therefore the Church is promiscuously and in the same sense called a society of believers and of Saints Eph. 1. 1. To the Saints which are at Ephesus and faithfull in Christ Iesus 1 Cor. 1. 2. compared with 2 Cor. 1. 1. Rom. 1. 7. Colos. 1. 2. 9. Hence visible and particular Churches also by reason of this Faith which they professe are rightly said to be in God the Father and in the Lord Iesus Christ. 1 Thess. 1. 1. 2 Thess. 1. 1. 10. It is also very probable that there is no such particular Church in which the profession of the true Faith flourisheth but in the same also there are found some true believers 11. But those who are onely believers by profession so long as they remaine in that society are members of that Church as also of the catholick Church as touching the outward state not touching the inward or essentiall state 1 Iohn 2. 19. They went out from us but they were not of us 12. Among believers there are to be accounted as members of the Church the children of those believers who are in the Church 1 Cor. 7. 14. Your children are holy For they are partakers of the same covenant and the same profession with their parents 13. Yet infants are not so perfect members of the Church as that they can exercise acts of communion or be admitted to partake of all the priviledges thereof unlesse there doe first appeare an increase of Faith but they are not to be excluded from those priviledges which pertaine to the beginning of Fait and entrance into the Church 14. Believers doe not make a particular Church although peradventure many may meete and live together in the same place unlesse they be joyned together by a speciall bond among themselves for so some one Church should often be dissolved into many and manyalâ—…o should be confounded into one 15. This bond is a covenant either expresse or implicite whereby believers doe particularly bind themselves to performe all those duties both toward God and one toward another which pertaine to the respect and edification of the Church 16. Hence it is that in the old Testament wee doe for the most part so often read of the renewing of their covenant as there is related any solemne reformation of the Church 17. Hence none is rightly admitted into the Church but by confession of Faith and promise of obedience 18. This joyning together by covenant doth onely so far forth make a Church as it respects the exercising the communion of Saints for the same believing men may joyne themselves in covenant to make a City or some civill society as they doe immediatly respect a common civill good but they doe not make a Church but as in their constitution they respect holy communion with God among themselves 19. Hence the same men may make a City or politicke society and not a Church or a Church and not a City or both a Church
unknowne to the writer as doth sufficiently appeare in the History of the Creation past and in foretellings of things to come but some things were before knowne unto the writer as appeares in the History of Christ written by the Apostles and some of these they knew by a naturall knowledge and some by a supernaturall In those things that were hidden and unknowne Divine inspiration did performe all by it selfe in those things which were knowen or the knowledge where of might be obtained by ordinary meanes there was also added a religious study God so assisting them that in writing they might not erre 6. In all those things which were made known by supernaturall inspiration whether they were matters of right or fact he did inspire not onely the things themselves but did dictate and suggest all the words in which they should be written which notwithstanding was done with that sweete attempering that every writer might use those manners of speaking which did most agree to his person and condition 7. Hence the Scripture is often attributed to the holy Spirit as to the author making no mention of the Scribes Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us 8. Hence also although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written yet there is sometimes deepe silence of this matter and that without any detriment of such bookes or lessening their authority 9. Neither yet doth it suffice to make a part of holy writ if a booke be written by some extraordinary servant of God and upon certaine direction of the spirit unlesse it be also publickly given to the Church by divine authority and sanctified to be a Canon or rule of the same 10. The thing it selfe which they committed to writing as touching the summe and chiefe end of the matter is nothing else then that reveale will of God which is the rule of Faith and manners 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God doe properly agree to the holy Scripture For the Scripture is nothing else then that doctrine with the manner of writing joyned to it which manner was not to be handled there but in this place 12. Hence the Scripture in respect of the thing and subject meaning that is as it was the doctrine revealed from God it was before the Church but in respect of the manner in which it is properly called Scripture it is after the first Church 13. It is called the holy Scripture and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture and the writers themselves are called holy partly in respect of the subject and object matter which is so called the true and saving will of God and partly in respect of that direction whereby it was committed to writing Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. 2. 22. 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written upon some speciall occasion and were directed to some certaine men or assemblies yet in Gods intention they doe as well pertaine to the instructing of all the faithfull thorough all ages as if they had beene specially directed to them whence Heb. 12. The exhortation of Solomon which is used in the Proverbs is said to be spoken to the Hebrewes who lived in the Apostles time as to children and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull 16. All things which are necessary to salvation are contained in the Scriptures and also all those things which are necessarily required to the instruction and edification of the Church 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation that the man of God might be perfect perfectly furnished to every good worke 16. Hence the Scripture is not a partiall but a perfect rule of Faith and manners neither is here any thing that is constantly and every where necessary to be observed in the Church of God which depends either upon any tradition or upon any authority whatsoever and is not contained in the Scriptures 17. Yet all things were not together and at once committed to writing because the state of the Church the wisdome of God did otherwise require but from the first writing those things were successively committed to writing which were necessarily in those ages 18. Neither did the Articles of Faith therefore increase according to succession of times in respect of the essence but only in respect of the explication 19. As touching the manner of delivery the Scripture doth not explaine the will of God by universall and scientificall rules but by narrations examples precepts exhortations admonitions and promises because that manner doth make most for the common use of all kinde of men and also most to affect the will stirre up godly motions which is the chiefe scope of Divinity 20. Also the will of God is revealed in that manner in the Scriptures that although the things themselves are for the most part hard to be conceived yet the manner of delivering and explaining them especially in those things which are necessary is cleere and perspicuous 21. Hence the Scriptures need not especially in necessaries any such explication whereby light may be brought to it from something else but they give light to themselves which is diligently to be drawne out by men and to be communicated to others according to their calling 22. Hence also there is onely one sence of one place of Scripture because otherwise the sence of the Scripture should be not onely not cleere and certaine but none at all for that wich doth not signifie one thing signifieth certainly nothing 23. For the determining of controversies in Divinity there is no visible power as it were kingly or pretorian appointed in the Church but there is laid a duty on men to enquire there is bestowed a gift of discerning both publickly and privatly and there is commanded a desire to further the knowledge and practise of the known truth according to their calling unto which also is joyned a promise of direction and blessing from God 24. But because the Scriptures were given for the use and edification of the Church therefore they were written in those tongues which mere most commonly vulgar in the Church at that time when they were written 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew for to the Iewes were committed the Oracles of God Rom. 3. 2. 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue because that tongue was most common in those parts were the Church did first florish 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the
contracted to some one people as before but is diffused through the whole world Secondly in respect of time in that it hath no terme of duration before the consammation of the whole mysticall Church 2 Corinthians 3. 11. Eph. 4. 13. That which remaineth untill we all meet unto a perfect man unto the measure of the full stature of Christ. 14. But because this new administration is so perfect therefore it is meete also that the communion of Saintâ—… in the Church under the New Testament bee ordained most perfect 15. Therefore in every Church of the New Testament the whole solemne and ordinary worship of God and all his holy ordinances may and ought to be observed so that all the members of that Church may ordinarily exercise communion together in them 16. For it is not now as it was ordained of God in the Church of the Iewes that some more solemne parts of Divine worship may be exercised in one place and other in other places but one particular Church is ordained in which all holy offices are to be performed 17. Hence all Christian Churches have altogether one and the same right thaâ—…ne doth no more depend upon another then another upon it 18. Hence also it is most convenient that one particular Church doe not consist of more members then may meete together into one place to heare the Word of God celebrate the Sacraments offer prayers and exercise Discipline and performe other duties of Divine polity as one body 19. For it is an Aberration not void of all confusion that in some greater Cities although there be more believers then that can exercise that Communion together yet they are not distributed into divers Churches but doe make one so to abound that the edification of every one cannot be rightly taken care for and furthered 20. Therefore the Church instituted since Christ exhibited is not one catholick Church so as all the faithfull throughout the world should be joyned together in one and the same outward band among themselves and should depend upon one and the same visible pastor oâ—… company of pastors but there are so many Churches as there are companies or particular Congregations of those that prosesse the Faith who are joyned together by a speciall band for the constant exercise of the communion of Saints 21. For although the mysticall Church as it is in its members is no other way distributed then into the adjuncts and subjects in which respect we call the Church of Belgia of Britany of France as we call the Sea according to the shores which it was heth to the Belgick British French Sea although it be one and the same Sea yet the instituted Churches are divers most speciall Species or Individualls partaking of the same common nature as divers fountaines divers Schooles divers Families although many or all peradventure might be called one Church in respect of some one affection which they have in common as many Families of some noble stocke are often set forth by the name of one Family as the Family of the House of Nassou c. 22. Neither is this Church that is instituted by God properly nationall provinciall or Dioecesan which fâ—…rmes were brought in by men from the paterne of civill government especially the Romane but it is Parochiall or of one congregation the members where of are combined among themselves and doe ordinarily meete into one place to the publick exercise of religion 23. For such a company and not larger is properly signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church neither hath it a larger signification in the New Testament when it is referred to any visible and designed company neither also among prophane authors who are the more ancient 24. Hence divers fixed Congregations of the same Countrey and Province are alwayes called Churches in the plurall number not one Church even in Iudaea which was all before one nationall Church 1 Thess. 2. 14. Acts 14. 23. 15. 41. Romans 16. 4. 5. 16. 1 Cor. 16. 1. 19. 2 Cor. 8. 1. 18. 19. Gal. 1. 2. 12. 25. Also those particular Churches which are reckoned up iâ—… the New Testament were wont to meere together E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one Acts 2. 46. 5. 12. 14. 27. 15. 25. 21. 22. 1 Cor. 5. 4. 14 23. 26. 11. 17. 23. 26. Neither is there any thing read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend neither is there any worship or holy ordinance prescribed which is not to be observed in every Congregation neither is there any ordinary Minister made who is not given to some one such company 27. Yet particular Churches as their Communion doth require the light of nature and equity of rules and examples of Scripture doe teach may and of tentimes also ought to enter into a mutuall confederacy and fellowship among themselves in Classes and Synods that they may use their common consent mutuall helpe as much as fitly may be in those things especially which are of greater moment but that combination doth neither constitute a new forme of a Church neither ought it to take away or diminish any way that liberty and power which Christ hath left to his Churches for the directing and farthering whereof it onely serves 28. The ordinary Ministers doe follow the forme of the Church instituted and are not Occumenicall Nationall Provinciall or Dioecesan Bishops but Elders of one Congregation who in the same sence are also called Bishops in the Scriptures 29. Those transcendent members of the Hierarchy were meerly humane Creatures brought into the Church without any Divine precept or example They cannot fulfill the office of a Pastor in so many Congregations They rob the Churches of their liberty whilst they exercise as it were a regall or rather tyrannicall dominion over the Churches themselves and their Pastors they have brought in with them the Roman Antichrist himselfe as the head and Chancellors Suffraganes Arch-deacons Officialls and the like props of the Hierarchy as the taile of the same sort whose very names are Apocryphall and altogether unknowen to the first Churches to the utter oppressing of the Churches of GOD. 30. The right of calling an ordinary Minister is in the Church it selfe to whom he must serve Acts 14. 23. 31. Yet here they need the direction and helpe of the Elders both of the same Church and very often also of the neighbour Churches 32. The essence of the calling is in election of the Church and acceptation of the elected 33. An antecedent adjunct of it is examination or triall 34. A consequent and consummating adjunct is ordination which is nothing else then a certaine solemne entrance of the Minister already elected into the free execution of his function whence it comes to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaining by election and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands doe often signifie the same thing among the