of Iustification The fourth Instance is concerning Christ our onely Aduocate against other Intercessors Say with vs that Christ alone presents our suits to God and makes them auaileable with God and that he is to be called vpon as our onely Intercessor and then we giue him the due honour of his place office of Mediatorship Ioh. 14.13 For his Intercession is a speciall part of that office as well as Redemption wherein if he be acknowledged to bee as we make him our alone Intercessor he is much magnified But if others be ioyned with him as they make it hee is much disparaged as being not sufficient of himselfe but needs others helpe or at least in that office being but of smaller moment such as the Saints might mannage well enough And so not Christ onely but God the Father also is much dishonoured that would put his owne Sonne to that which meaner persons might doe as well as hee The fifth Instance is concerning the spirituall worship of God against Images Let vs worship God as we teach onely in Spirit and Truth without an Image and he is rightly and truely worshipped being serued as he is a most glorious Spirit free from any matter or forme or outward apprehension and impossible to be expressed by any sensible Representation whatsoeuer But worship him in or by an Image as they teach and practise and we cannot but defile our selues and in some sort the Lords great maiesty to our selues by many grosse carnall bodily and materiall thoughts and imaginations wholly mis-beseeming the purity of Gods nature being and maiesty as if hee were a carnall bodily or manly God then which nothing can bee more contrary to his nature and will and so not more derogatory to his glory The sixth instance is of our Communion against their Masse Celebrate the memoriall of Christs death as we doe in the holy Sacrament of the Lords Supper and the Sacrifice of Christ once offered by himselfe on the crosse is thereby aduanced and acknowledged to bee a most perfect and sufficient expiation by it selfe of all our sins hereby it is only remembred and shewed according to the institution but not repeated But celebrate the death of Christ in the Popish Masse which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead and how can Christ once sacrificed be more disparaged The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and hukermucker Let Prayer be made in a knowne tongue and wee honour God not with lips onely but with vnderstanding too but let it be made in an vnknowne tongue as it is in Popery and we dishonour God babling and prattling to him we know not what Let the Scripture bee free and common to all that euery one may reade and vnderstand and the Lord is glorified in the comfort knowledge faith and obedience of many But let the Word bee kept from the people and then they cannot know God and so cannot honour him let men haue an explicite faith to vnderstand and beleeue particularly for themselues all things necessary to saluation and they shall glorifie God in giuing a reason of the hope that is them 1 Pet. 3.15 But if they be content with an implicite faith onely to beleeue as the Church beleeues they shall dishonour God in their blindnesse and ignorance and hardly shall the Lord be glorified in their Saluation God is iealous of his owne glory and so must all that professe his name and the more iealous we are of that and zealous for it the more truely Religious we are If wee bee out of our wits saith the Apostle we are it to God 2 Cor. 5.3 So we see in these seuen instances that our Religion is full weight in this ballance of Gods glory and the Religion of Popery too light not worthy to be tryed in this Beame The second ballance wherein we will try our Religion and theirs in these seuen instances is in the ballance of Gods Word for it is not enough to ayme at Gods glory in our owne intention but after his direction for hee cannot be truely glorified but so as himselfe teacheth in his word That is the best and true Religion of God thaâ— is most agreeable to Gods Word and that is the worst that most disagrees with Gods Word Leuit. 18.4.5 ye shall doe after my iudgements and seeke mine ordinances And Iohn 5.39 Search the Scriptures Mat. 15.9 In vaine they worshipme teaching for doctrine mens precepts And 1 Ioh. 4.5 he that knoweth God heareth vs c where is Gods Religion to be found but in Gods book As the Iewes religion is found in their talmud the Turkes in their Alcoan But the religion professed in our Church is most agreeable to Gods Word and the Religion of Popery is not agreeable thereto therfore our Religion is the true Religion That ours is most agreeable to Gods Word not theirs see it in the first instance The sufficiency of Scripture and the absolute authority it hath aboue the Church and traditions this is agreeable to that in the 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 righteousnes that the man of God may be absolute being made perfect vnto all good workes And Iohn 10.27 my sheepe heare my voyce and I know them and they follow me and 5. Verse they will not follow a stranger but flye from him for they know not the voyce of strangers For that which the Papists alleadge for the Church that shee is to bee heard Matth. 18.17 It is to be vnderstood subordinately to the word that is so farre as the Church is aduised by God in his Word and for that which they alleadge for traditions out of the 2 Thes 2.15 keepe the instructions which ye haue beene taught eyther by word or by Epistle by word and Epistle are meant one and the same thing onely the manner of deliuery was diuers sometimes by word sometimes by Epistle And seeing the authority of the Church aboue the Scripture and traditions bee each of them a disparagment to the word except the word should disparage it selfe which no wise man can imagine there is no seeking for any warrant for them within the word The second instance Gods free grace against mans free will Our Religion teacheth according to Gods Word Phil. 2.13 that it is God which worketh in vs both the will and the deed And 2 Cor. 3.5 that we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God And Ier. 31.18 Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture There are some
indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one titâ—le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 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 Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of â—â— what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and
in Christ Iesus And so they shall be raised at the last day Matth. 24.31 The Angels shall gather the bodies of the Elect from all quarters and corners of the World then there must needs haue been a Church in all Corners of the World and so they shall be found in heauen after the Resurrection Reuel 7.9 for there the Apostle Iohn saith I beheld and lo a great multitude which no man could number of all nations and people tongues stood before the Throne and before the Lambe praysing God and Reuel 21.13 So the Church is Catholike generally dispersed ouer the face of the whole world and euery beleeuing man is a true member of it The Reasons are these First God is the Lord and Ruler Reas 1 of all the world and therefore the Church the body of his Sonne who is Heire of the world must be as large too at least for some of all parts For shall the Kingdome of Gods power reach euery where and not the Kingdome of his grace proportionably In some measure though not in that generality altogether it is to reach as farre too Secondly Gods mercy and Christs merits requires it Reas 2 that the Church should bee generally dispersed ouer the whole world Gods mercy requires it who would that all men should be saued 1. Tim. 2.4 that is all sorts of men of all places So likewise Christs merits require it for that was for the sinnes of the whole world 1. Ioh. 2.2 that is for some of euery part of the world Thirdly God is glorified in the highest degree onely in Reas 3 those that are members of the Church that are saued It is true God is glorified much in the Reprobates that are damned but he is glorified in the highest degree onely in those that are saued And shall there be any place or Nation or Tongue in the world that the Lord will not be glorified in some portion of it euen in the highest degrees That cannot be beleeued therefore the Church is generall c. Fourthly Satans Kingdome is generall and euery wicked Reas 4 person is a member of his cursed Synagogue therefore Christs Kingdome is generall too and euery Beleeuer through the whole world is of his Church Fiftly the Church is thus generall to leaue the wicked Reas 5 without excuse so that no nation shall be able to pretend iustly that they were vtterly debarred from saluation now no man able to say that the Church of God neuer was amongst their Nation nor that none amongst them were saued No God shall stop their mouthes with many Instances of euery mans owne Nation when hee shall say Why here is a member of my Church euen of thy owne Nation and why mightest not thou haue been so too Reas 6 Lastly without the Church is no Saluation therfore euery beleeuer whosoeuer is a member of the Church Vse 1 The vses of the Point are these The first Vse is matter of Reproofe and first against the Iewes that would haue the Church and so the sauing faith confined to their owne nation as if they were the onely people of God and none but they It is true that so it was for many hundred yeeres the Lord chusing them from all the nations of the earth as his onely peculiar people to be glorified by them alone in his seruice and worship that so they might bee glorified alone as it were by him in heauen Yea but the greater the mercy of God herein was to them the greater was their vnthankfulnesse to him in that they shooke of his yoke and would not receiue Christ Iesus though he were sent specially to them but reiected him and crucified him and to this day for the most part they doe abandon him as a malefactor And therefore they are so farre now from being the onely people that God loues that they are the onely people that he hates and as it was fortold of them by the Prophet Hos 1.9 they are Loammi not Gods people now they are the onely people that are excepted against as not being of Gods Church And whereas they enuie the Gentiles that they should haue any part in God because they were once barred from the Church and hated of God and therefore they thinke they should be so for euer But alasse now they must know that now the partition wall is broken downe and that Christ Iesus hath made all one and that euery people is Iudah and euery faithfull man is a Priest and a Sacrifice and euery place is the Temple and hath spirituall Altars for a cleane sacrifice to be offered on and that now is come to passe that which the Prophet foretold Mal. 1.10 11. that in the place where it was said vnto them ye are not my people it shal be said vnto them ye are the Sonnes of the liuing God And as it is Matth. 18.20 That where two or three are gathered together in the Name of Christ he is in the midst of them And as our Sauiour saith Ioh. 4.24 God is a Spirit and they that worship him must worship him in Spirit and Truth And that now is fullfilled the saying of Isaiah Isai 54.1 which he foretold that the Barren hath more Children then the fruitfull woman that is that there should be more Gentiles of the Church then euer there were Iewes And as it reproues them so it reproues the Donatistes that would haue no Church but in Affrica no Church but theirs somewhat like vnto the humour of the Separatists at this day that would haue no Church but theirs Principally it reproues the Papists that would haue no Church but that of Rome affirming that they that are not of the fellowship of that Church are in the certaine estate of damnation But this is against the nature of the Catholike Church to be restrained within them And let not them take vpon them to restraine that which God hath inlarged but as they brag of Peter so let them learne to be ruled by God as Peter was Act. 10.15 not to account those vncleane whom God accounts and calls cleane And therefore seeing God hath so far inlarged his bounty that he hath purified the whole world so that some of all parts and places should be members of his Church for shame let them not scantle his goodnesse and pollute all other Churches as vncleane except their Church But let them leaue all others to God and let them labour to see that themselues be purified lest as I said before of the Iews they proue themselues of all other Churches to be none of Gods Church The second Vse is for Instruction teaching vs what Vse 2 Church it is that we must esteeme and repute Catholike surely not any particular Church in the world though neuer so pure and sound but that which is generall that which is scattered ouer all the world It is true that a particular Church may be called Catholike that is a right beleeuing Church or Catholike that is a part of the
them It is a foolish doctrine of the Papists That ignorance is the mother of deuotion it must needs be a blind and gracelesse deuotion in thâ—t minde where knowledge hath not first inlightned the vnderstanding Let vs now come to the fourth and last ballance and therin try our religion and theirs in these seuen instances and that is the ballance of comfort of conscience that is the true Religion that bringeth soundest comfort of conscience for that is the right Gospell that brings glad tydings of peace to the afflicted soule and agrees directly with Christs spirituall office Esay 61.1 The Spirit of the Lord is vpon me therefore hath the Lord anointed me he hath sent me to preach good tydings to the poore to binde vp the broken hearted c and Matth. 11.28 But the Religion of our Church brings sound comfort to the conscience and the Popish Religion doth not so but rather purposely afflicts mens consciences then comfort them terrifying them with a slauish feare nourishing the Spirit of bondage and bringing men backe as it were to the Law againe Therefore our Religion is the true Religion theirs is the false See this in the first instance waighed in this Ballance The sufficiency of the Scripture sets the conscience at rest as hauing all that is needfull to be beleeued or done set plainely before vs in Gods Booke so that we need not wander after vncertainties and doubtings but we may know what wee must trust vnto And the absolute command of Scripture conuinces the conscience that it is well done and both together assures the conscience of him that endeauours truely to frame himselfe thereunto that he is in the right way to heauen and in the certaine state of grace and Saluation Secondly if all be of Gods free grace and not of mans free will then wee are singularly comforted in that all our thoughts desires and workes are not our owne for then they would be loathsome to God who can bring a cleane thing out of an vncleane But they are Gods owne doings and they are the actions of his owne Spirit and therefore cannot but be acceptable vnto him Thirdly if Iustification be by faith alone without mans merits then we haue peace with God Rom. 5.1 And then wee haue assurance of Saluation being grounded not on the sands of our owne merits but on the immouable rocke Christ Iesus and his righteousnes and the fauour of God and the free promise of mercy in him Fourthly if Christ be our onely Aduocat we haue assurance to bee heard Iohn 16.23 and 1 Iohn 5.14 15. and Rom. 5.1 2. for what can the Lord deny his owne Son or us for his sake whereas if we haue other aduocats we know not whether they heare vs yea of many we know not whether they be Saints or no or if they doe heare vs yet wee know not whether they will or can helpe vs yea we hauing no sound warrant to pray to Saints we know not whether the Lord will bee angry with vs for such an vnwarrantable course so fare the worse for sodoing amongst men Fifthly if we worship God in Spirit and truth and not in Images then we haue assurance that we worship the true God and that after the true and right manner And this is the specificall difference of Gods Religion from all other Religions whatsoeuer whereas if we worship in or by an Image wee doe still suspect whether wee doe well or no for euen nature it selfe if it be well marked abhors that God should be reputed a materiall substance and therefore how can God be pleased that he should be so resembled Sixthly if we celebrate the memoriall of the Lords death in our Communion then the benefit of Christs death is effectually settled to the beleeuing soule by the presence of the Spirit and the comfort and strength of the bread and the sweetenesse and comfort of the wine in our stomacke workes an answerable correspondency by the thing signified to the soule and puts vs in possession of it Lastly if we haue the meanes of Saluation plainely deliuered vnto vs that we may see into them with our owne eyes and not darkely as they are amongst the Papists then we know what we worship Iohn 4. Wee walke in the light whereas they poore soules goe on in the darke not knowing whither they goe So wee see in all these foure ballances that their Religion is too light and ours is downe weight And so we see that they are iustly reprooued for censuring our Church to be a false Church because wee haue a false Religion whereas theirs is the false and ours is the true Religion Secondly It is for reproofe of the Separatists They are very clamorous and bitter against vs But I purpose God willing briefly to answer the sum of all their exceptions and to let all their bitter clamours alone Their first Exception is against the constitution of our Church they say it hath a false constitution and therefore is a false Church But this is a false Consequence and can neuer be prooued there be many froggs and mice and other Creatures generated of putrefaction and yet are true froggs though they be not produced by naturall generation And hee that out of the very stones can raise vp children vnto Abraham is able to gather a Church otherwise then by that which they call a true constitution so that the consequence is false and the Antecedent is false too For our Constitution through Gods mercy is true and sound Constitution signifies sometime the state which a thing is framed vnto as the naturall constitution of the Body that is the state condition or dispensation which by the rule of nature it is endued with sometimes it signifies the Act whereby it is to be framed as the naturall constitution of the body that is the Act of Nature whereby it is constituted Each of these are in the Church as being a Body in a borowed sense And the constitution of ours is true in the first sense we haue the Word Sacraments ministry and Gouernment and people professing the true Religion and obedience thereunto And therefore what need we to inquire into the Act whereby wee were so constituted as thereby to disproue the Truth of our Church As for example when I come into a strange place that hath the name of a City and there I see people corporations Ciuill assemblies lawes and orders and a generall profession of obedience thereunto Shall not I hold that a true City though I know not how it was founded and gathered But if it be necessary to be inquired into in the second sense the Constitution of our Church is true and good in that sense also men are truly called and gathered amongst vs by the ministry of the Word but say they they were not so gathered at the first I Answer first if they were not it is no preiudice to vs we are so now
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
of Elias yet in this very time God had his Church and a flourishing one too in his eyes though men could not discerne it Afterward in that generall Apostasie when Israel and Iudah were both fallen from God yet here is a true Church still here was one out of a Citie and two out of a Tribe to worship God Ier. 3.13 14. So in the Captiuity of Babylon when the Church is quite ouerwhelmed as it were Ierusalem was so distressed Religion defaced all turned into a miserable desolation so as there was neuer the like Is there any sorrow like vnto my sorrow saith the Prophet speaking in the behalfe of the Church Lam. 1.12 yet then God had his Church there were both teachers and embracers as Ieremy Haggai Zechariah and Daniel and many others At our Sauiours comming in the flesh when the Law and the Temple Priests and people the Church and Common-wealth were vtterly corrupted and defiled yet still God had his Church there was Zachary and Elizabeth Ioseph and Marie Simeon and Anna true beleeueres and right worshippers of God Lastly in the height of the pride of Antichrist the abomination of desolation standing in the holy place for many hundred yeeres when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon the Synagogue of Rome yet God had some from time to time that lothed her golden Cup some that were not defiled with her fornications but kept themselues pure Virgins and a chaste Spouse to the Lord Iesus Christ sweetly embracing his sauing truth And so much for proofe of the first part of the obseruation That God alwayes had a Church and company of chosen people c. The second part is that as God euer hath had so he now hath a Church c. I shall not neede to speake much for proofe of this point for it cannot be denied but that blessed be God there be many flourishing Churches at this day in Germany France England and Scotland many in all these places that worship God in Spirit and Truth yea vnder Popery no doubt but there are many true Christians yea euen amongst the Turkes and Iewes and Infidels I doubt not but that there are yeâ— remaining some that worship God with vs no question but there are some sparkes of fire amongst those burnt ashes some polished stones of these decayed Churches some gold amongst all that drosse some that serue the Lord amongst so many thousand seruants of sinne and slaues of Sathan we haue many instances now at this day of some that liue vnder Popery and amongst the Iewes that professe our Religion So the second part is proued that God now hath his Church and chosen people The last part and shall haue to the worlds end c. Wee cannot prooue this point by examples as we did the former because it is not yet throughly fulfilled yet wee haue as sure proofes for it as examples we haue Gods own Word for it and that which God hath spoken is as sure as if it were already done and therefore the Prophets deliuer many predictions in the Preterperfect Tense as if they were already done because of the certaintie of it I say wee haue Gods Word for proofe of this point Psal 132.13 14. For the Lord hath chosen Sion and loueth to dwell in it saying this is my Rest for euer here will I dwell c. God will dwell and rest and that for euer in his Church as himselfe is for euer so his Church is for euer So Math. 28.20 I am with you euer euen to the worlds end It is more then if hee had said I wil be with you c. It is as much as if he had said thus As sure as I am actually present with you now so I will still continue vnto the very end of the world And whereas in respect of his bodily presence it was nor so because he was to ascend into heauen yet by his Spirit hee is with vs effectually to all sauing purposes Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer vers 17. euen the Spirit of Truth c. And whereas there are many opposers of Gods Church men and Deuils and many times they haue a great hand ouer the Church yet they are still bridled and curbed and the Church still so protected and defended that the gates of Hell shall neuer preuaile against it that is vtterly to disanull it Math. 16.18 There are many other proofes for this Point but because we shall speake of them in the Reasons therefore we will passe to them The Reasons of the point that God euer had now hath and shall haue a Church to the worlds end are these Reas 1 First we haue Gods promise for it who is truth and cannot lie If that be too little we haue his Oath for it wherein it is impossible he should lie Psal 132.11 12. The Lord hath sworne in Truth to Dauid and will not shrinke from it saying of the fruit of thy Body will I set vp thy throne for euer He hath sworne it and will not shrinke from it that is hee will not recant which although it be typically spoken of Dauid and his seede yet in truth substance of it it is intended of Christ and his Church The same promise is renewed Ier. 33.17 18. where it is said that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel And in the 20. and 21. verses it is said If yee can breake my Couenant of the day and my Couenant of the night then my Couenant may bee broken with Dauid my Seruant Giuing vs to vnderstand that his promise is irreuocable so long as there is day or so long as there is night on the earth so long the Lord will haue his Church on earth his Word and his Promise cannot be broken no saith our Sauiour Heauen and Earth may faile but my Word shall neuer faile therefore he hauing passed his Word for the continuance of his Church for euer it shall continue for euer in despight of all her aduersaries Secondly the sauing Truth and doctrine of saluation Reas 2 shall neuer perish from the earth therefore the Church that is the pillar of Truth shal neuer be abolished from the earth If the truth of God could faile then the Church might faile but that can neuer faile for still there shall be some witnesses of Gods Truth to feele the sauing power of it in themselues and to testifie it to others and therefore the Church shall neuer faile The third Reason is taken from Gods Fatherly Care ouer Reas 3 his Church euen for their owne sakes because he loues them and they are deare to him as the Apple of his eye and therefore they shall neuer be all destroyed except the Lord could forget his owne people his dearlings which is impossible Fourthly he doth preserue his Church
may also haue fellowship with vs and that our fellowship may also be with the Father and with his Sonne Iesus Christ and both these our communion with him and his with vs are by right Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and likewise by possession 1. Ioh. 4 13. We dwell in him and he in vs. And this communion is so neare and intire that it passeth into a plaine vnion so that the faithfull and Christ are made one as we may see Ioh. 17.21 That they all may be one as thou O Father art in me and I in thee euen that they may be also one with vs. Gal. 3.28 For ye are all one in Christ Iesus Now we must know that this vnion is spirituall 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit It is true that we are bone of his bone and flesh of his flesh but it is in a spirituall manner To open the matter more fully and distinctly the communion being of him with vs and of vs with him let vs consider of each seuerally that so it may be the more perfectly discerned and first let vs consider of his communion with vs and that in these two particulars first in regard of our selues secondly in regard of those things that belong vnto vs. First in regard of our selues for we are his 1. Cor. 3.23 Yee are his Now wee are his first because wee were giuen vnto him of God Ioh. 17.2 And secondly because we haue giuen our selues to him 2. Cor. 8.5 but gaue your owne selues first to the Lord c. Rom. 6.13 giue your selues vnto God And thirdly because hee hath bought vs and paid downe a price for vs 1. Cor. 6.14 20. Yee are not your owne for yee are brought with a price And fourthly because hee hath seized on vs already for his owne by his Spirit Rom. 8.9 The Spirit of God dwelleth in you if any man hath not the Spirit of Christ the same is not his 1. Ioh. 4.13 Wee dwell in him and hee in vs because he hath giuen vs of his Spirit Secondly he communicates with vs in respect of those things that belong vnto vs and are ours hee taking them as his owne as first hee tooke our flesh and nature Heb. 2.14 Secondly our infirmities Heb. 4.13 Matth. 8.17 Thirdly our sufferings and punishment Isai 53.4 He was wounded for our transgressions 1. Pet. 3.18 for Christ hath once suffered for sinne the Iust for the vniust c. Fourthly our sinnes 1. Pet. 2.24 Who his owne selfe bare our sinnes in his body on the Tree Fifthly our prayers and all our good endeauours he communicates with vs in them also not onely as they comming first from him and he stirring vs vp to them which is rather our communion with him then his with vs but also taking them at our hands and dignifying them and couering the infirmities of them and presenting them as his owne to God the Father Rom. 8.34 Who is also at the right hand of God making request for vs Reuel 8.3.4 Hee is that Angell that offers vp the prayers of the Saints and the sweet sauour of them ascends vp to God out of his hand thus hee communicates with vs. Secondly we communicate with him and that first in regard of himselfe secondly in regard of the things that are his First in regard of himselfe he being ours Rom. 1.3 Iesus Christ our Lord. 1. Tim. 1.1 of God our Sauiour and of our Lord Iesus Christ our hope Ephes 2.14 our peace And â—e is ours first as he is giuen to vs of God for God giues him as freely vnto vs as euer hee gaue vs to him Isai 9.6 Vnto vs a Sonne is giuen and secondly as hauing giuen vs the pledge of his Spirit in assurance that he is wholly ours as if it were vnderhand and Seale 2. Cor. 1.22 who hath sealed vs and giuen the earnest of the Spirit in our hearts So in the second place we communicate with him in regard of all the things that are his as his wisedâ—e righteousnesse sanctification and redemption 1. Cor. 1.30 Take it thus first whatsoeuer he had God-head Man-hood body blood life spirit office nature person all is ours Secondly whatsoeuer he did his preaching praying miracles conuersing with men sending his Spirit his resurrection ascension sitting on Gods right hand his comming to Iudgement all is ours Thirdly whatsoeuer he suffered contempt hunger stripes reproches death hell Gods wrath all is ours Fourthly whatsoeuer hee hath obtained by his doings and sufferings life mercy grace glory all is ours Rom. 8.32 We haue all things together with him c. Hee is the heyre and we are fellow-heyres Rom. 8 17. yet this is to be vnderstood in some different sort the things wherein we communicate with him are in him without stint but they are not so in vs but in some degree or measure We will reduce this communion to these two Heads for howsoeuer we haue right to all that is Christs yet wee communicate in them in a diuers manner we communicate in some things by way of merit and in some other things by way of power first some things are communicated to vs by way of merit procuring the things to vs that are duee to him and these are ours by imputation as glory Ioh. 17.22 23. And the glory thou hast giuen me I haue giuen them c. and this is our iustification Secondly other things are communicated to vs by way of power effecting the like in vs and this is ours by actuall infusion and possession as the Spirit Rom. 8.2 and life Gal. 2.20 Thus I liue yet not I but Christ liueth in me c. And this is our sanctification For the first Christ purchaseth and merits forgiuenesse of sinnes and righteousnesse and glory for vs and this we communicate in by imputation for our iustification For the second Christ by his power infuseth into vs his Spirit and life and makes vs spirituall Kings and Priests to God his Father and this is actually ours for our sanctification so wee are made holy by his holinesse not onely because it is impudent to vs for our iustification but also because it is infused to vs for our sanctification Reas 1 Now we come to the Reasons of the point and they are these The first reason why there is such a neere communion betwixt Christ and vs is this because Christ is the Head and we are the members therefore as the Head communicates to the members and they to the Head so doth hee to vs and we to him both giuing and taking Ephes 1.22 23. As the head conueyes spirit and life to all the members so doth Christ conuey spirit and life to all the faithfull and this is it the Apostle speakes Rom. 8.2 The law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and death Reas 2 Secondly Christ
is the Husband the Faithfull are his Wife Ephes 5.23 therefore as in the estate of marriage the husband and the wife are one flesh so in the estate of this spirituall marriage Christ and the faithfull are one Ephes 5.30 and 1. Cor. 6.17 Thirdly there are particular reasons for this first on Gods part secondly on Christs part thirdly on our part First on Gods part his election aimed at this communion He chose vs to be made like vnto the Image of his Sonne Rom. 8.29 and 1. Pet. 1.2 Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through obedience and sprinckling of the blood of Christ Secondly his Couenant is so Deut. 23.13 that we shall be one with him and he with vs. Thirdly he hath confirmed this by his free gift of Christ to vs and vs to Christ as I shewed before Fourthly the Fountaine of all is his loue to vs God so loued the world that hee hath giuen his onely begotten Sonne c. Fourthly the particular Reason on Christs part is his exceeding great loue towards vs Gal. 2.20 who hath loued me and giuen himselfe for me Fifthly there are particular reasons on our part first is our Faith for by Faith we beleeue in him and are ingrafted into him and made partakers of him Heb. 3.14 Secondly we did couenant it in Baptisme and we doe daily renew it that wee will bee one with him Deut. 26.17 18. Thirdly it is confirmed on our parts by gifts we consecrating our selues and all wee haue or are into his power and mercy Fourthly our loue is another reason for that makes it a true vnion where it is truely planted Ephes 3.17 Where loue is linked with Faith Fifthly our necessitie so requires it for we cannot bring forth any good fruit except we be and abide in Christ Ioh. 15.4 The meanes of this communion which is betwixt Christ and the Faithfull is first the Spirit secondly the Word thirdly the Sacraments 1. Cor. 10.16 The Cup of blessing which we blesse is it not the communion of the blood of Christ c. The Vses of this Point are these First here is matter of Vse 1 reproofe against the Papists that hold the communion of the Church one with and vnder the Pope affirming that we haue no communion with Christ vnlesse first wee haue communion with the Pope they acknowledge that at the second hand we haue a communion with Christ but mediately by the Pope he being the Vicar of Christ and the ministeriall head but the Scripture you see is cleare that the true communion the faithfull haue is in and with Iesus Christ Rom. 12.5 and the Apostles had a communion with Christ when there was no Pope Yea but say they Christ is not present with vs now in earth but the Pope he is the Head of the Church on earth and except we haue fellowship and communion with him wee can haue none with our Head in heauen I answer though Christ bee absent in body yet hee hath left vs his substitute that is his Spirit which is his true deputie of his owne appointing and not the Pope as Ioh. 14.16 17. and Ioh. 16.7 and he alone it is that workes this vnion making vs one with Christ and Christ one with vs. 1. Cor. 6.17 The second Vse is to teach vs what a blessed estate Vse 2 Gods Children are aduanced to they haue Communion and fellowship with Iesus Christ they are fellowes yea fellow-heires with him in grace here and glory hereafter And heere is our Patent Royall vnder the broad Seale of Heauen and Earth for our Interest that we haue in God because we partake with Christ Iesus the Sonne of God and therfore we must needs partake with God and haue Communion with him too So likewise for the promises of God by this I know I haue right and interest in all the promises of God because wee are his and hee is ours in whom they are all yea and Amen 2. Cor. 1.20 So likewise wee haue right and Interest into all his Offices Kingdome Priesthood and Prophecy and all the benefits of the same Iustification Sanctification Saluation yea our full and finall glorification because wee are his and hee and all his is ours Heere likewise is our answer and generall Acquittance against all the pleadings of Sinne Satan Death Hell Damnation Law Iustice and accusing Conscience here is our Answer to them all I am Christs and hee is mine and therefore if you haue any thing to say against me goe to him hee will answer for me nay hee hath answered for mee already and therefore ye can haue nothing against mee that can hurt mee there is no Condemnation to mee for I am in Christ Iesus So likewise we see here on the contrary what a miserable and fearefull case all others are in that are out of the true Church whether they bee of no Church or a false Church whether not yet assembled or cut off and that either by withdrawing themselues or else cast iustly out for being without the Church they are without Christ and being without Christ they are without God and so without life and without hope and without comfort and without grace and saluation yea they are the very prey and slaues of sinne and the Diuell and eternall confusion as hauing no priuiledge nor barre against them specially if they bee such as persecute the Church Vse 3 The third Vse is for examination to teach vs to examine ourselues hereby whether wee bee of the Church or no. Doth Christ Iesus liue in thee by his Spirit Art thou ioyned to him Doest thou beleeue in him obey him submit thy selfe to his ordinances and directions Doth thy heart tell thee vpon good ground that thou art one with him and he with thee then thou art one of the Church then thou art a chosen vessell else thou art but a Reprobate 2. Cor. 13.5 proue your selues whether ye are in the saith saith the Apostle Examine your selues know ye not your owne selues how that Iesus Christ is in you except ye bee Reprobates The Papists not feeling this Communion with Christ that hee is in them as none can feele it by their Doctrine cannot bee in the estate of Grace for wheresoeuer it is surely it may bee felt by the Spirituall man Fourthly this teacheth vs that if wee haue fellowship Vse 4 with Christ then wee must looke for afflictions while wee liue here We must be like our Head If we looke to haue fellowship with him in his gloâ—y we must also haue fellowship with him in his afflictioâ—s Phil. 3.10 It is impossible that we should Communicate with him in the sweet but that we must taste of the sowre also though indeed afflictions are not sowre but to the outward man they are sweet to the inward man the spirituall man reioyceth in affliction because they bâ—ing forth the sweet fruit of Righteousnesse Heb.
as vnto Christ Philem. 4.5 6. the Apostle giues thankes to God for the loue and faith which Philemon had towards the Lord Iesus and towards all Saints that which Philemon did to the poore Saints he did it with an eye to the Lord Iesus and the Religion they did professe Fourthly these duties are to bee done chiefly to those to whom wee are tyed by a further band besides that of faith and loue as first of all to our Teachers Gal. 6.6 We must make them partakers of all our goods It is an hiperbolicall speech noting that wee are especially bound to them Secondly Ministers to their fellow-Ministers are tied in a speciall band Gal. 2.9 Iames and Cephas and Iohn when they knew of the grace which was giuen vnto me saith the Apostle Paul they gaue vnto mee and Barnabas the right hand of fellowship So in the third place to those with whom we communicate in their goods and things Rom. 15.26 27. If the Gentiles be made partakers of their spirituall things their duty is to minister to them in their carnall things Fourthly to those that are in temptation or tribulation we must haue an especiall care to minister comfort vnto them Reuel 1.9 I Iohn euen your brother and companion in tribulation and in the Kingdome and patience of Iesus Christ 2. Cor. 1.7 As yee are partakers of the sufferings so shall yee be also of the consolation We must bee companions and partners with them in their sufferings Fifthly we must take heed we bring in no confusion as the Anabaptists that hold a community in possession but wee must hold it onely in vse for communitie in possession was free as we may see Acts 4.34 35. they sold their possessions and distributed to euery one according to their need and Acts 5.4 Whilest it remained appertained it not to thee saith Peter to Ananias and after it was sold was it not in thine owne power They made all things common that is in vse not in possession for it was their owne before they sold it and before they gaue it and they did it voluntarily not by constraint so that we must not bring in this communion of possession but of vse onely As for example a man hath a house now hee communicates the vse of this house to another but yet keepes the possession to himselfe Lastly this communion reacheth to the Saints in heauen too for no doubt they in generall pray for vs and wee in generall giue thankes for them the generall state of each requires this duty but in particular neither doe they pray for vs nor we giue thankes for them therefore hee that extends this further doth that which is preiudiciall both to their state and ours And so much for the proofes and opening of the Point The Reasons why there is such a communion are these first there are particular Reasons in respect of God secondly in respect of Christ thirdly in respect of the spirit fourthly in respect of the faithfull themselues and lastly there are Reasons in respect of the aduersaries to the faithfull First in respect of God the Reasons are these First that Gods worship and seruice may be the more soundly sufficiently and effectually performed to his greater glory and that is done when all the faithfull ioyne together to lift at it as with one shoulder as it is in Zeph. 3 9. for so the word Consent in that place doth signifie in the Originall and with one minde and mouth as the Apostle speakes Rom. 15.6 And this not onely in one particular place or assembly but generally in all places in all the assemblies of the Saints both here in England and also in France and Germany and all other places where the name of the Lord is called vpon for the faithfull in all places doe in effect and for substance the same duties to God it is fit that the worship of God should be soundly effectually and sufficiently performed Now that it may be thus performed there must be this communion amongst the faithfull The second particular Reason in respect of God is because God is the common Father to all the faithfull Matth. 6.9 And the faithfull they are all brethren Matth. 23.8 9. and therefore as brethren that haue one Father they are to hold and exercise this communion Secondly in respect of Christ and first as he is the head the faithfull they are the body or members Ephes 4.15 16. grow vp in him saith the Apostle which is the head that is Christ by whom all the body being coupled and knit together c. Now looke what communion there is betwixt the members that belong to one head the same is amongst the faithfull Secondly he is the head corner-stone and we are all liuing stones of the same building 1. Pet. 2.7 Now looke as the head corner-stone makes all the building hang fast together so we are fastened together in Christ Thirdly it is so because Christ hath prayed that it may be so Ioh. 17.20 21. that they may bee one as the Father and himselfe are one and therefore it cannot but be effected Thirdly it is so in respect of the Spirit we communicate in one and the same Spirit 1. Cor. 12.4 and 11.13 there are diuersities of gifts but the same Spirit And Vers 11. all these things worketh the selfe-same Spirit And Vers 13. For by one Spirit we are all baptized into one body c. One and the same Spirit dwelleth and worketh in all the faithfull and this is one reason of their neere communion The Heathen accounted it a neere fellowship and friendship for one soule to bee in two bodies but this is a farre neerer communion then that this is a neerer communion then that of man and wife for they twaine are one flesh but these are all one Spirit For looke how it is betwixt vs and our Lord Iesus as wee are ioyned to him so proportionably are we ioyned one with another But we are one Spirit with him 1. Cor. 6.17 so we are onely one Spirit amongst our selues so that in respect of the Spirit the faithfull haue a mutuall communion amongst themselues The fourth Reason is in respect of the faithfull themselues and that in many respects first because of our necessities euery member of the Church hath need of euery grace but no one is capable of euery grace in himselfe at least not to receiue and distribute too and therefore there are many members and yet all in one body that euery one may haue their seuerall gifts one to receiue in one kind another to giue in another kind that so all our wants may be supplied Secondly in respect of the faithfull there is this communion in regard of their helpe that if one fall into sinne another may helpe him vp againe and that they may build vp one another in faith and obedience Thirdly it is needfull for the comfort and incouragement of one another in the worship and seruice
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
all which is aboue all and through all and in you all And in the 1 Cor. 12.6 the Apostle speaking of the edification of the Church vseth the very word in the note There are diuersities of operations saith he but God is the same which worketh all in all And this we shall find to bee the voyce of Gods Church Psal 95 6 7 8. Come say they let vs worship and fall downe before the Lord our Maker c. hee is our Lord our Maker our God and wee are his people of his pasture his sheepe of his hand Why but all other are his people Yea but we are his people after a speciall manner Ephes 2.10 Wee are his workmanship But you will say so are all things else Yea but we are another kind of workmanship wee are created in Christ Iesus vnto good workes we haue not onely our being but our well-being from him hee hath not onely created vs as men but re-created vs or regenerated vs as new men wherein howsoeuer many things concurre as the Word and Sacraments c. yet all is his doing hee is the worker of it he is all in all Let vs inlarge our thoughts in this point that God is all in all in causing of his Church and let vs consider first how euery one of the three persons in the Trinitie haue a speciall and an effectuall hand herein First God the Father the first person he hath a speciall hand in it Ioh. 6.44 No man can come vnto me except the Father which sent mee draw him So likewise the second person Iesus Christ hee hath a speciall hand in it Ioh. 14.6 No man commeth vnto the Father but by me So likewise the third person the holy Ghost he hath a speciall hand in it 1 Cor. 12.3 No man can say that is by a true perswasion that Iesus is the Lord but by the holy Ghost God the Father he loues the world and in that loue of his hee decreed that such and such should be gathered to his Church and so be saued and also in that loue sends his Sonne to redeeme vs and to pay our ransome and giues vs his Spirit to sanctifie and to comfort vs that are his Church So likewise Christ Iesus hee loues the Church and in this loue of his comes downe from heauen and takes our nature and our sinnes and our punishment vpon him and layes downe his life for vs that hee might purchase the Church with his owne blood as the Apostle speakes Act. 20.28 and incorporates vs into himselfe and makes vs bone of his bone and flesh of his flesh Ephes 5.30 and brings vs to his Father Ioh. 14.6 So likewise the holy Ghost he loues them and in that loue which hee carries to them hee comes and dwels in them and enlightens them gouernes them and frames them to obedience sanctifies them and applyes the meanes of grace to the particular conscience of euery one of them hee makes them apprehensiue of that course whereby they are saued and applyes it vnto them 1 Cor. 2.10 12. Secondly euery part and seuerall worke that tends to our saluation is of God as first Election that is from God Ephes 1.4 He hath chosen vs in him c. so our Calling is from him Rom. 8.30 Whom he predestinated them also he called likewise our regeneration is from him Ioh. 1.13 Which are borne not of blood nor of the will of the flesh nor of the will of man but of God So also our teaching is of God Ioh. 6.45 They shall be all taught of God Our iustification is also of him Rom. 8.33 It is God that iustifieth Lastly our sanctification is from him 1 Thes 5.23 Now the very God of peace sanctifie you throughout c. So that euery seuerall worke that tends to our saluation is of God Lastly euery seuerall meanes both within vs and without vs is Gods doing but of this we shall speake in the Reasons and therefore we will now come to them Reas 1 The Reasons are these God is all in all in his Church First because the Church is Gods House 1 Tim. 3.15 now who should build a House for God but God himselfe Reas 2 Secondly the visible Church is a meanes to worship God by Deut. 12.11 Where God puts his name there he will be worshipped Now who shall or can prescribe Gods worship but himselfe therefore he is all in all in his Church Reas 3 Thirdly the living members of the Church are Gods adopted Sonnes members of Christs mysticall body Kings and Priests unto God in all which the like causes God is most sensibly all in all in his Church for hee makes them Kings and Priests c. Revel 1.6 Fourthly to be made a Church or a true member thereof Reas 4 is altogether a worke wrought vpon the heart now God onely workes upon the heart all other meanes and instruments are excluded but onely so farre as they are assisted by him Lastly consider the efficient cause in comparison to all Reas 5 other causes and then it will appeare plainely that the cause of all causes is the Lord himselfe First the efficient cause is God himselfe yea and hee alone which is proofe enough that God is all in all Secondly the instrumentall causes they are wholly and onely of him First for the outward causes as the Word Sacraments Ministers and Gifts First God ordaines them and giues them their being and therefore they are called Gods Word and Gods Sacraments and Gods Ministers and Gods Gifts Eph. 4.11 12. he hath giuen some to be Apostles some to be Prophets and some to be Euangelists and some Pastors and Teachers for the gathering of his Saints for the worke of the ministery c. Secondly he vouchsafeth the presence and tender of them to such persons and places where hee would haue his Church to be as we may see Act. 16.6 Paul Silas were forbidden by the holy Ghost to preach the Word in Asia and Vers 7. the Spirit suffered them not to goe into Bithynia And in the tenth Verse it is said they went into Macedonia being assured that the Lord had called them to preach the Gospell there Sometimes God restrayneth the meanes from some and enlargeth them to others as Matth. 10.5 Goe not into the way of the Gentiles compared with Act. 13.46 47. It was necessary saith the Apostle to the Iewes there that the Word of God should first haue been preached vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life Lo we turne to the Gentiles for so hath the Lord commanded vs c. Lastly God giues the successe and blessing to the meanes and so makes them effectuall 1 Cor. 3.5 6. Paul planteth and Apollo watereth but it is God that giueth the increase And Act. 11.21 the hand of the Lord was with them so that a great number beleeued and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse
by vs are a priuiledge to vs Consider what is or might be against vs wee are freed from it and looke what is or may be for vs that we haue liberty in for the first what is or might be against vs that we haue freedome frō for the Son hath made vs free Iohn 8.36 First Gods Iustice was agianst vs to hurt vs and to condemne vs for our sins wee are sinners and God is Iust and hates sin and how can we stand before him But that we haue this priuiledge by Christ that hee hath fully satisfied for all our sinnes and so wee are freed from this danger so that now to vs in Christ God is a mercifull Father not a Iust Iudge yea Christ hauing satisfied the Iustice of God to the full for vs we may reuerently challenge the Lord in the Name of Christ that he cannot punish vs hauing punished one for vs and so Christs merits being all-sufficient haue purchased all good things for vs so that now Iustice is for vs to giue vs that which is due to Christ not against vs to giue vs our owne deseruings Secondly the Law is against vs and like Saul breathes out threatnings against the Church of God saying If thou doest not this thou shalt dye but this is satisfied too Christ tooke on him the curse of the Law and so redeemed vs from it Galat. 3.13 Next to the Law comes sinne that had defiled vs and exposed vs to Gods wrath and kept vs vnder as slaues and seruants that we could doe nothing but sinne here is our priuiledge euen the blood of Christ that cleanseth vs and frees vs from all our sins so that the filth doth not appeare in vs the guilt is not imputed to vs and the dominion is ended so that it doth not raigne in vs Rom. 6. After sinne comes death for the reward of sinne is death and death had seized on vs for her owne wee Death destroyes him that had power of death which is the diuell and sets vs at liberty so that we may now say with the Apostle 1 Cor. 15.56.57 The sting of Death is sinne the strength of sinne is the Law but thanks be to God who hath giuen vs victory through Iesus Christ our Lord. Afterwards comes in hell for her share and opens her mouth to swallow vs downe quicke Hell that house of horror that should haue beene by right the house of our perpetuall habitation and aboade but Christ Iesus hee hath triumphed for vs ouer Hell and Condemnation so that now there is no condemnation to them that are in Christ Iesus Rom. 8.1 Lastly the diuell who is the ground of all these forces hee had fingered vs and got vs within his clutches and wrapt vs vp in chaines and fetters as his captiues and bond-slaues Christ Iesus hee comes and looseth the workes of the diuell 1 Ioh. 3.8 hee breakes these chaines and subdues Satan so that we may say with the Prophet Psalme 124.7 the snare is broken and wee are deliuered These are great and rare priuileges I would haue you wisely to consider of them For who so is wise will ponder on these things that they may vnderstand the louing kindnesse of the Lord wee should labour to know these things and to make vse of them and to stand fast in this liberty and not to be intangled againe in the yoake of bondage In the second place consider what was or could be for vs and all that wee haue freedome into we haue bold accesse vnto the Throne of Grace and an entrance vnto God the Father through our Lord Iesus Christ Rom. 5.2 Ephes 2.18 wee may goe boldly and safely to God and tell him our wants and begge supply we may talke familiarly with him as a man doth with his neighbour as Iob speakes wee may come vnto God and say Thou art my Father and my maker despise not the worke of thy hands so we may goe to our Lord Iesus Christ and say with Thomas My Lord and my God hee by sight wee by faith so likewise we may goe to the holy Spirit and say thou art my Sanctifier and Comforter and I am thy Temple suffer not Satan to defile mee with sinne So likewise we may haue free accesse to the Word and to the Sacraments and to all Gods promises and we may lay our hands on them and challenge them for our owne So likewise wee may also reach out our hands to all the creatures as being our peculiar right and lastly when we are on our death-beds wee may with our Sauiour Christ and with Stephen sweetly and comfortably commend our spirits into the hands of God and say Into thy hands O Lord I commend my spirit for thou hast redeemed me O Lord God of truth this is an excellent priuiledge that at the houre of death when wee are assaulted with many sore temptations wee may throw them all from vs and safely commend our soules into Gods hand and if there were no other priuiledge but this it were enough to make vs desire to be of the Church The eighth Priuiledge is the power that is conferred vpon vs to admit or reiect to binde or loose c. but this is to be spoken by it selfe in the eighth generall head following The last sort of Priuiledges are in matters of future Certainties I say matters of future Certainties not of possibilities that is too weake a word in this sense possibilities are for men as that the sonne shall haue this and this after his fathers decease and yet the sonne may be disappointed many wayes but with God future possibilities are vndoubted Certainties they are as surely ours as if we had them already Now these are first perfection of all grace now we haue them but in part 1 Cor. 13.9.12 but hereafter wee shall haue them in perfection The second thing is the resurrection of the body but that you will say is common to the wicked too It is true they shall rise too but they shall not be able to stand in iudgement Psalme 1.5 they shall rise to condemnation as our Sauiour saith Ioh. 5.29 It were better for them to lye still the graue is better then hell so that it is no Priuiledge to them to rise Thirdly wee shall stand dreadlesse and fearelesse before the Iugdement Seat of God alas now wee are afraid of euery qualme how shall wee stand dreadlesse then I answer Then wee shall know God to be our Father in Christ wee shall know that our peace is made beforehand wee shall haue the righteousnesse of Iesus Christ to couer vs and then there shall be no sinne in vs this is it that will make vs stand dreadlesse whereas the wicked for want of this shall tremble and quake and call to the mountaines to fall vpon them and to the hills to couer them Lastly we shall haue euerlasting glory life and happinesse in heauen inioying the fellowship of God and Christ and the holy Spirit and the blessed
follow them not they breake their oath what a snare doe these men intangle themselues in Lastly if they should neuer erre yet to sweare to the words of men is to inthrall our consciences to men which the Lord alone is to haue the command thereof The last practice of theirs here reproued is that when the Church dissents they rely finally on the iudgement of Councells and Popes for the sense of the Scriptures whereas they are all but men and may erre yea and haue erred one of them crossing that which another hath held and therefore we must not tye the Scriptures to mens humours no let God be true and euery man a lyer let Gods Word expound it selfe and let not vs ty it to the interpretation of men though they be neuer so many neuer so holy so learned so painfull or so great in the Church For that may be truely said of Councells and Fathers and without disgrace to the best of them that is spoken of Iohn Baptist Iohn 1.9 that they are not the light but men that beare witnesse of the light Vse 2 The second vse is for Instruction to teach vs what wee are to doe in this case for now that we haue ouerthrowne the error of the aduersaries wee must set vp the truth of God and therefore this teacheth vs warinesse and care and conscience in meddling with the Scripture and the sense thereof for wee must know that God is dishonoured when his word is mistaken and belyed when it is falsely interpreted and wee must know that God is made the author of sinne and heresie when his Word is peruerted to the maintenance thereof and God himselfe is subiected to man when man presumes of himselfe to expound or to tye his meaning to other mens interpretations Briefely it is light life and saluation if it be vnderstood and beleeued aright else it is death and destruction and therefore wee had neede looke well about vs in meddling with the Scripture and the sense thereof and carry our selues warily carefully and conscionably therein And that first in admitting the expositions of others secondly in making expositions of our owne First in admitting the expositions of others wee must not altogether looke into them with other mens eyes but with our owne wee are not to take any expositions vpon any mans or any churches bare word but wee are to examine their grounds and their reasons whereby they are maintained But some may say If I examine their grounds I make my selfe the Iudge of the sense of Scripture and were I not as good rest on the Churches iudgement as mine owne I answere first that if I doe thus yet I doe not properly censure the Scripture but their grounds secondly I answer that any Church or any of the faithfull may iudge of the sense of Scripture that is as being led by it and following it thirdly I say we rest neyther on our owne iudgement nor on the Churches but on the Scriptures and when the Church iudgeth according to them wee must willingly embrace it if shee dissent from them wee may and must make bold to dissent from her wee haue an excellent example in this case for the receiuing of expositions in that holy Father Austin who finding an interpetation of Cyprians a holy man too not so well agreeable to Scripture and another of Liconius an heretike on the same Text more agreeable thereto refused Cyprians exposition though otherwise hee greatly reuerenced him and receiued that of Liconius though otherwise hee knew him to be out of the right way and said Pardon mee Cyprian I must leaue thee heere and take Liconius exposition not because it is his but because it is Gods This is an ingenuous practice and this we must follow we must looke into other mens expositions with our own eyes and examine their grounds and that without respect of persons Secondly in framing expositions of our owne when we come to the Scripture to seeke the sense hereof we must not come as Lords to command but as seruants to obey not as masters to teach what we will haue it say but as schollers to learne what it selfe doth say not as the speaker but as the interpreter to take that which is spoken to our hand And that we may walke vprightly herein and take such a course as is pleasing to God and worthy of the Scripture and beneficiall and comfortable to our selues let vs be ruled by these directions they are very pithy he that is ruled by them God will reueale his meaning to them so far as shall be for their saluation There are some things that we are to be ruled by before we come to expound the Scripture and some things in the exposition of it and some rules we are to obserue after it I labour to make this point plaine because it is a maine difference betwixt vs and the Papists And also because that without the knowledge of the sense of Scripture we cannot be saued First then we are to obserue these directions before we take the Scripture in hand and that is First we must goe to God by prayer wee must begin with God that he may begin with vs and goe on with vs and leade vs safe through to the end of our businesse pray with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law pray for light and for the grace of illumination of him that is the Father of lights Iames 1.17 for thy selfe art darkenesse and pray to him for wisedome Iames 1.5 for all thine owne wit in this case is foolishnes and pray for the Spirit of God that hee may be present with vs and effectuall vnto vs to instruct direct quicken and teach vs for that which is in vs is but flesh and nature and the naturall man perceiueth not the things of God 1 Cor. 2.14 and doubt not but that thou shalt be heard and find good successe for thou hast Gods promise for it Iames 1.5 If any man lacke wisedome let him aske of God and it shall be giuen him Luke 11.13 The second Rule we must be directed by herein is this we must haue a reuerent affection and conscionable respect to the Word wee must consider that it is Gods owne voice one of the holiest things of God a most precious Iewell bestowed on the Church touch it not with vnwashen hands with vnprepared hearts handle it reuerently religiously and charily If we doe thus nothing shall be more profitable vnto vs it shall be life and saluation if not nothing shall bee more dangerous to vs it shall be death and destruction 2 Cor. 2.16 Thirdly be not fore-stalled by preiudice that is doate not vpon some conceipt and be not wedded to thine owne opinion for this will preuent vs of all the good that otherwise we might receiue by the Scripture wee haue an example of this in the Iewes who would not beleeue Iesus Christ to bee the
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony oâ— the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which beâ—ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say haâ—d ouâ—r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion â—yth 〈◊〉 faith oâ— for obedience without or besides Scripâ—â—â— The â—irst vs◠〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall