Ephes 1.22 23. compared with 1. Cor. 12.27 Saints holy Catholike the Pillar of Truth c. these are principally affirmed of the Church inuisible but proportionally applyed to the Church visible the whole receiuing denomination of the better part Doctr. These things premised we come now to the Obseruation and that is this That the true Church of God is sometime brought into such straits that the outward face of it doth either not appeare at all or at least it doth very hardly appeare to the sight of the world I say the outward face of it doth hardly appeare for the inward graces of it are neuer seene as faith and election for the heart wherein these are cannot be discouered As these are alwayes inuisible so likewise the outward face of the Church is sometime hidden Againe I say it is so but sometime for sometime it is very plaine and apparant and glorious in the eye of the world We doe not here take vpon vs to prooue peremptorily that there is a time when there shall bee no visible and apparant Church in the World the World is large and many things are done in some places of the World that we neither doe nor can know and therefore in regard of vs we may say there is no such matter For the Point must stand thus That euen in those places and in such times where the Church is most likely to be as where the true Church hath lately been and where it hath flourished or where the best meanes are the Word and the Sacraments and the Ministry or where they professe to bee the true Church yet euen then and there the true Church may lie hidden and not bee outwardly discerned And so consequently if it may be in such a state in such places and at such times much more is it so at other places and times where there is no such probabilitie of a Church And this strikes home at the Papists that will haue the outward face of the true Church so notoriously apparant and visible to the world But as I haue shewed in such places and at such times where it hath been most like to haue been euen then and there the true Church may be hidden and not apparant to the World This I will prooue in the case of the Church of Israel in Elias time 1. King 19.10 where the Prophet complaines of such a scarcitie of the faithfull in his dayes as that hee saith be himselfe was left alone If there had been a Church any where in those times surely it should haue been in Israel where the best meanes were but there was no outward appearance of a Church and shall we thinke then it was any where else So likewise in the 2. Chron. 15.3 Israel had been for a long time without a true God without a Priest to teach without Law then they had no true visible Church of God amongst them And if it were not to bee found in Israel where should it be found The Papists will reply in Iudah if not with Israel Iudah preuailed against Israel because they stayed vpon the Lord God of their Fathers as wee may see in the 2. Chron. 13.18 Well yet they were bad enough too as wee may see in the 2. Chron. 14.3 5. they had their strange Gods and their Images and high places and Groues in all their Cities which Asa tooke away But yet if it were thus with Israel that they had no outward face of a true Church might it not be so with Iudah too and so in other Churches yea we will proue that it was so with Iudah afterward as we may see in the 2. Chron. 28.23 24.25 where it is said of Ahaz that he sacrificed to the gods of Damascus and to the gods of the King of Aram hee brake the vessels of the House of God shut vp the dores of the House of the Lord and made him Altars in euery corner of Ierusalem and in euery Citie of Iudah hee made high places to burne Incense to other Gods c. So Iudah was worse then Israel nay then the very Heathen that were before them as wee may see 2. Chron. 33.9 where it is said that Manasseh made Israel to erre and to doe worse then the Heathen whom the Lord had cast out before them So you see here was no outward face of a Church neither in Iudah nor in Israel if not in them where could there bee any Who could now point with his finger and say I know which is the true Church of God whereunto I may and must ioyne my selfe If it were so with them that were the naturall branches then there is no priuiledge for any other Church but that it may be so with them too But the Papists will obiect that this was so vnder the Law onely but it shall not bee so vnder the Gospell or if it bee so sometimes yet it shall not be so often to the end of the world I say I will proue that the state of the Church was so also vnder the Gospell and shall bee so not sometimes onely but often to the end of the world that there shall be no outward face of a true Church Reuel 12.6 14. the woman is said there to be fled into the wildernesse which is meant of the Church that at seuerall times to the worlds end shall bee driuen to liue in Desert and forlorne places how then shall men see it and take notice of it and ioyne with it when it is in such a secret place So in the Reuel 13.7 8. The Beast made warre with the Saints and ouercame them and power was giuen vnto him ouer euery Kindred and Nation and Tongue Therefore all that dwell vpon the earth worship him whose names are not written in the booke of life of the Lambe Where was the outward face of a Church in these times And in the 2. Thes 2.3 4 5. the Apostle sheweth that Antichrist shall come and sit in Gods Temple as God c. The Diuell shall bee so cunning that he shall set vp Antichrist in Gods Temple that is in Gods Church where there hath been an outward face of a Church continued for many yeeres and yet hee shall not be knowne but to be God but onely to those that are spiritually-minded for he shall sit as God so that then there shall be no outward face of a true Church there So likewise that in Luk. 18.8 proues this Point where our Sauiour saith When the Sonne of man commeth shall he find faith on the Earth If faith be so scarce to be found which is the life of the Church where then shall the Church be found But where shall hee not find faith In India or in Rome onely No not onely in one or two places but not in the earth And who shall not find it The Sonne of Man When the Sonne of Man commeth shall hee find faith on the earth Then the Church is not so palpable as that it may be
profession Secondly their profession must be publike or open that is it must be so publike and open that there may be notice taken that such and such men are of such a society and Religion else they are rather of the inuisible Church spoken of before And looke as their profession is more or lesse publike so the Church is to be reputed more or lesse visible Thirdly as they must publikely professe so they must ioyne together in this profession and that intends first their separation from all others whether they be of none or of a contrary and diuers Religion and secondly it intends their associating or sorting of themselues together with professors of the same Religion growing into and liuing in a louing Communion and fellowship with them Thirdly it intendes that they must doe it voluntarily and of their owne accord some ioyne for fashion some for feare some for hope of gaine and some others for the sauing of their goods and the like yet all these doe it voluntarily for the will cannot be forced yea if they doe it against their will it is a sinne to them though they ioyne to the purest Churches in the world And so much for the second part of the definition that they must ioyne together in a publike profession of Religion Thirdly that there may be a true visible Church the Religion which this Company make profession of must be the true Religion for as without the Church there is no saluation so without the true Religion there is no true Church there are diuers Religions in the world and accordingly diuers Churches yet there is but one onely true Religion which is that which is contained in the Scripture the Word of Truth and so there is but one only true Church that is that which embraceth that true Religion So that whatsoeuer Congregation vnder the Sunne doth not professe that one true Religion let them professe whatsoeuer Religion they will besides they cannot iustly bee reputed true visible Churches For the better vnderstanding of this Point I will draw it into an Obseruation and so discourse of it at large and the Obseruation is this Doctr. Whatsoeuer Company or Congregation of men doe openly professe the sauing Truth of God the same Congregation and Company is to bee held and reputed a true visible Church The truth of this Doctrine holds generally in all Congregations whatsoeuer of that quality from the greatest to the least and from the best to the worst for first whereas all and euery Professor of Gods Religion through the world doe concurre and ioyne together in the acknowledgment of the common sauing faith though not in the outward Communion of the same Ecclesiasticall Assembly and therefore all these may bee termed a true vniuersall visible Church so also euery particular Ecclesiasticall Assembly professing the same sauing Truth and ioyning together in the outward Communion of one setled Congregation and obseruing the same lawes and Orders at the same time and place may be called a true particular visible Church and that whether it be in the same Countrey and Prouince or in a Parish or in a priuate house and accordingly they are called a Prouinciall a Parochiall or a domesticall Church and each of these is a true visible Church though one be vniuersall and the other particular For Instances of all these in Scripture First for a Prouinciall or Nationall Church which is a Company of people professing the same Truth in the whole Land or Nation you may see an instance Act. 9.31 Then had the Churches Rest in Iudea and Samaria and Galile c. There were Prouinciall Churches named by the Countrey they were in as Iudea Samaria c. And in the Reuelations the second and third Chapters the seuen Churches there mentioned were Nationall Churches as Ephesus c. And 1. Cor. 1.2 vnto the Church of God which is at Corinthus c. there was a nationall Church Secondly for a Parochiall or Parish Church which is a Company of people professing the same faith in a Towne or in a Parish we shal reade of them in Act. 14.23 Where it is said that the Apostles ordained them Elders in euery Towne Thirdly for a domesticall Church which is a Company professing the same faith in a priuat house as we may reade in the Rom. 16.5 and in the 1. Cor. 16.19 of Aquila and Priscilla with the Church in their House And Colos 4.15 We reade of a Church that was in the House of Nimphas though these are rather to bee reputed inuisible Churches except they may be so openly taken notice of and so notoriously knowne as the Church that was in Priscilla and Aquila's house then they may be called Domesticall visible Churches So much for the first diuision that some Churches are either vniuersall visible Churches or particular Churches and that either in a whole Land or in a Towne or in a priuat House Secondly whereas some Churches are more notoriously knowne some lesse yet both are true visible Churches though one be more visible and the other lesse visible In the time of the Apostles it was so the Church of Rome was notoriously knowne for their faith was knowne throughout the whole world Rom. 1.8 and their obedience was come abroad amongst all Rom. 16.19 so that this Church was more visible Other Churches were lesse knowne as the Church at Cenchrea Creet which are only named in the Scripture and no Epistle written to them Now because they are onely mentioned therfore they were lesse knowne and so lesse visible yet true Churches as wel as the other Thirdly whereas some Churches professe the sauing faith more purely and sincerely others more corruptly yet each of these is a true visible Church though the one bee more pure not more true the other lesse Instances of these we haue in the second and third Chapters of the Reuelation some Churches there were more pure some more corrupt yet all true Churches Churches more pure were Smyrna and Philadelphia all commended in them nothing dispraysed Churches lesse pure were Ephesus Pergamus and Thiatira in which Churches some things are commended some things discommended Churches yet lesse pure were Sardis and Laodicea where there is nothing commended but all things dispraysed So we see that some of these profest the true sauing faith more purely some lesse purely and some more corruptly yet euery one of them was a true visible Church Fourthly and lastly whereas some Churches are growne to some Ripenesse and perfection and to some setled forme of Gouernment others are in their infancy and haue not such a forme established for Gouernment yet each of these is a true visible Church though the one be more the other lesse perfect Instances of these we haue in Scripture First for them that were more perfect as at Hierusalem where Iames was Bishop there the Church was growne to some perfection there the Apostles met and had a Consultation
together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay
this as a generall ground that the onely way whereby we are to find out the true Religion is by the true visible Church which may be true in some sense but not in this And their reach herein is to make all the Christian World to suspend thēselues vpon their Church as that being alwayes visible and so to receiue that Religion and none but that which their Church doth teach For say they there is no way to find out the true Religion but by the true visible Church but ours is the true visible Church therefore if euer you will find out the true Religion you must find it out by our Church It is not to be denied but that a true visible Church is a good meanes to find out the true Religion being assisted with the continuall presence of Gods Spirit and being furnished with the Word and Sacraments and gifts for that purpose but whereas they say it is the onely way it is not true for the Scripture hath another way and a better Ioh 5.39 Search the Scriptures saith our Sauiour for they testifie of mee Againe if this be the onely way to find out the true Religion by the Church then a man must first be well assured which is the true Church before hee can safely relie vpon her iudgement for the truth of Religion so that whereas before his care was to find out the true Religion and thereupon resolues to search it out from the true Church now his first and greatest care is to find out which is the true Church for other companies that are not may and doe bragge oft-times that they are the true Church when there is no such matter what are wee to doe in this case This Doctrine tells vs directly what is to be done where is it that the sauing truth is professed There and no where else is a true visible Church so that whereas they say the Church is the onely way for the finding out of the true Religion it is plaine as we haue shewed that the true Religion professed is the onely way or at least the chiefe way to find out a true visible Church The case is this we say the true Religion shewes forth the true Church the Papists say the contrary that the true Church shewes forth the true Religion And this that they say is true in some sense but that which we say is true in a better sense for the true Religion shewes the true Church as the cause shewes the effects but the Church shewes the true Religion as the effects shew the cause As for example the Sunne-shine is the cause of the day and the day proues that the Sunne shines Now one man may reason thus from the cause to the effect and say The Sunne shines therefore it is day another from the effect to the cause It is day therefore the Sunne shines and both say true but the first is the more forcible kind of reasoning when we reason from the cause to the effects So when I reason thus Here is the true Religion therefore the true Church here I reason from the cause to the effects and this is a more forcible and better reason then to say Here is the true Church therefore here is the true Religion which is but to reason from the effect to the cause This wee shall find to be true in the Scripture phrase where the Church is compared to a Candlesticke now what serues that for but onely to hold out the light then the sauing truth is the Light or Candle now the Candlesticke is not seene at all without the Light of the Candle in the dark night though it were of gold so in the darknes of this World the Church which is the Candlesticke if it hold not forth the sauing truth which is the Light or Candle it cannot be seene it selfe So that it is the truth of Religion that makes a true Church and the profession of this truth makes it visible then the Church is not the only way to find out the true Religion nor yet the best way but the best and safest way to find out the true visible Church is to find it out by the true Religion which they professe And so much for the reproofe of the Papists Vse 2 The second Vse is for triall Is it so that euery Congregation openly professing the sauing truth of God is a true visible Church then here is the straitest and precisest Rule to measure the being of a true visible Church by the definition containing all true visible Churches and no more Therefore look wheresoeuer the true sauing faith is profest there is a true visible Church And looke where there is a true visible Church there true sauing faith is profest for these hold in reciprocall termes so that whether wee would proue any assembly to bee a true visible Church or reproue and conuince any for a false we must lay it to this Rule so whether they professe the sauing truth of Christ or not and accordingly esteeme and iudge of them to bee true or false Churches Here certaine exceptions may bee made to this Doctrine The first exception is this What doe you say that a company professing the sauing truth makes a true visible Church Will profession onely make a true visible Church I answer No First it is required Answ that the sauing truth be amongst them indeed else they are no true Church Secondly that being amongst them it is not to bee smothered but profest Thirdly that it bee not onely outwardly profest but inwardly imbraced too at least by some of them Rom. 10.10 The second exception is this But what say you if they professe it with their lips and deny it in their liues and practise is such a Church a true visible Church I answer Answ a fearefull state are all such Churches in for God cannot bee more dishonoured his Spirit more grieued his Gospell more reproched his children more offended Satan and all Gods enemies more gratified and aduantaged then by this yet farre bee it from vs to denie them to bee a true visible Church so long as Gods sauing Truth is profest amongst them it cannot bee though there be neuer so great and generall a falling away from the practise of it but that some doe liue as they professe though they be not seene to vs. And therefore for their sakes though they bee but few and not to bee outwardly discerned it is to be reputed a true visible Church though a very corrupt and impure one The third exception But what say you of such a Church which though they professe the whole sauing faith yet they doe in certaine some crosse opinions which ouerthrow it Answ I answer wee must consider what manner of opinions these be which that Church holdes First whether they be such as ouerthrow the foundation secondly whether they bee publikely profest as the Doctrine of that Church thirdly whether they bee persisted in after they haue been admonisht by
neighbour Churches Then they are no longer to be taken notice of as true visible Churches But on the other side if they be matters of smaller moment that doe not ouerthrow the foundation then the hay and stubble shall burne 1. Cor. 3.12 15. but yet they shall remaine still a true Church Secondly if they bee greater matters errors that doe ouerthrow the foundation yet if they be not publikely profest as the Doctrine of that Church yea though they be publikely profest yet if vpon admonition of other neighbour Churches they doe recant and reforme their Errors then they are stil to be accounted true visible Churches and it is a sinne for any to forsake them being in them yea it is a sinne not to ioyne as a member to them liuing in them Deu. 12.5 at least we are to ioyne with them in consâ—nt and Communion of profession The case of the Churches in the second and third Chapter of the Reuelation make the former exceptions cleere as you may see in your owne reading of them Vse 3 The third Vse is this Euery man that hath any Touch of Conscience or any grace in him is desirous to be a member of the true visible Church for that is a good pledge and witnesse to their soules that they are members of Christ Iesus Here then thou mayst learne to know whether thou art a member or no and so likewise how to become a member First therefore labour to finde out to know vnderstand and beleeue the sauing Truth of God and for this end we must heare the Word preached and conferre of it and ioyne with the godly and frequent publike Christian Assemblies and also we must pray to God for his Spirit that he would be pleased to acquaint thee with his sauing Truth and to open thine eyes that thou mayst see the right way and that he would also leade thee therein Secondly thou must labour as thou knowest it so likewise to professe it and make open shew of it to the world be not ashamed of it it is a Royall Calling if we bee ashamed of it Christ will be ashamed of vs before his Father and before his Angls in heauen and as we must not be ashamed of it so we must not be afraid to professe it it is not a matter of shame or feare to be of Gods Church but a matter of glory and comfort therefore bee not afraid of reproch persecution temptation all outward misery which wee are sure to endure if wee bee knowne to professe the sauing Truth of Christ Christ Iesus did boldly oppose himselfe against the high Priest and Pilate and the Iewes the Scribes and Pharisies and the Souldiers yea he opposed himselfe to Death it selfe and to all the powers of darknesse and to the terrors of God himselfe for thee and wilt thou bee afraid to oppose thy selfe to some few outward dangers for him Nay it is for our selues in the end for wee shall haue the glory of it yet bee wise and doe not rashly thrust thy selfe into any danger but if thou haue iust occasion and a Calling from God shunne it not for feare of men Let not thy false heart betray the truth of Christ his cause but relying vpon Gods power promise and protection stand to it resolutely and with a good Christian courage and say I am a Professor of Christ crucified and so I will continew by his Assistance euen vnto the very death though I be crucified euen as he was Thirdly we must see that our profession be not in hipocrisie for this is the Canker-worme that eates out Religion in the hearts of many professors therefore professe the Truth sincerely and in singlenesse of heart as in the sight of God who seeth and searcheth the Reynes doe it as the onely cause whereby we may and must bee saued and whereby thou lookest for thy reward in mercy at Gods hand at the last day doe it as in obedience to God to glorifie his Name and to aduance his Kingdome and to the confusion of Satan and his complices Fourthly as wee must do it without hypocrisie so we must see we practise it and that openly for our publike practise of it is our greatest and best part of our profession we must not be like those Titus 1.16 that in their words professe that they know God but by their workes deny him that is their workes stand vp against them and tell them to their faces that there is no such matter that which wee professe with our lippes wee must practise with our liues Put the case that two men bee at ods one man saith one thing another man proues the contrary by plaine and euident Arguments whether of these two is the best and greatest auoucher of the thing So it is in this he that professeth in his words onely the Truth of God and another which doth practise it in his workes which is the best and greatest auoucher of Gods Truth surely he that practiseth it in his workes Fiftly as wee must labour to doe these things our selues so we must do the best we can to draw others to it according to the Commandement of our Sauiour Christ to Peter Luk. 22.32 When thou art conuerted strengthen thy Brethren Which when I thinke on it cannot but admonish mee of my Duty and so it doth vs all that wee should labour to draw others to that good which wee our selues are partakers of Thus it was with the woman of Samaria when shee was conuerted she laboured to draw all the City of Samaria to Christ Iohn 4.28 29. Especially wee should labour with our owne families that they may serue God as Ioshua did I and my house saith he will serue the Lord. So shall we haue true visible Churches within the walls of our owne houses howsoeuer it be in the Land or Countrey or Parish where we dwell Vse 4 Lastly this should teach vs thankfulnesse for our State that the Lord hath vouchsafed so gratiously to shew himselfe to the people of this Land for many yeeres that the whole sauing Truth of God should bee knowne and professed and that by publike Authority it is countenanced amongst vs we confesse there are many sinnes in our liues defects in our state and wee mourne for them and groane vnder them and pray with sighes and teares against them and we trust God in his good time will heare vs and redresse these corruptions and abuses amongst vs yet through Gods mercy we professe the whole sauing truth and therfore we are a true visible Church of God against all Schismatikes and Papists and slanderers whatsoeuer Euery one may see and say that it is a miraculous and wonderfull of God that still this profession is maintained be thankfull for it and walke in Obedience to it and honor God for it and vse it well and pray and labour for the continuance of it to vs and our posterity to all generations The blessing is so much the greater and thank-worthy
if wee consider the State of this Land from the beginning Before Christs comming what were wee but Gentiles and so without Christ And secondly euen since Christs comming what were wee but euen Pagans in the highest degree Like Nimrods and Giants most brutish and vnreasonable and therefore it is a wonder that any of their seed should be wrought vpon and brought to grace Thirdly when we were conuerted by what meanes was it but by the Romish Church Which though it were more pure then then it is now yet it was in her declining dayes and they could teach no better then they had themselues and therefore that wee hauing been Gentiles and Pagans and afterward conuerted by the Papists that wee I say should professe Gods sauing Truth and so bee a true visible Church this should stirre vs vp to the more thankefulnesse to God Fourthly England hath beene as true a Slaue to Popery and the Kings of England as true Slaues to the Pope as Spaine or any other Kingdome in the world is to this day Fiftly Consider when Reformation beganne King Henrie the eighth and Luther were at great variance the King opposing him and threatning that if the Duke of Saxony would not punish him he would fetch him thence by the eares Sixthly consider how all conspired together to keep out the true Religion Abbies and Monasteries filled the land that were built of purpose for the honour of the Romish purple Whore Seuenthly consider that King Edward that first restored Religion amongst vs was but a Child and yet out of the mouthes of Babes and sucklings God ordayned strength for the establishing of his Truth amongst vs. Eightly his life being but short what followed As bloody a Persecution as euer was all being bent against the profession of this sauing faith and yet for all this that God should preserue his Church amongst vs this is a great blessing and worthy of all thanks for the bloodshed then was so farre from destroying the Church as that it was a meanes to increase it many by seeing the constancie of the Martyrs then were conuerted and many by reading their stories since haue been confirmed in the Truth so that that which the Diuell intended for the destroying of Gods Church was the meanes of establishing it amongst vs. Ninthly come to Queene Elizabeths time shee went through many troubles and was very hardly preserued yet at length shee obtayned her right and came to the Crowne and she established Gods Truth amongst vs against all the practises of the Instruments of Satan yet she was but a weake woman much indangered yet still preserued and by her meanes God continued his Truth long amongst vs. Tenthly come to our King Iames it was very strange that he should come in in peace though it were his right it was the Gospell that had preuailed with vs and subdued our affections else there being an heart-burning betwixt that nation and vs we hauing beene enemies there would haue followed a bloody warre or else some ciuill dissention which would haue made a foule wracke of Religion and a destruction of Gods Church amongst vs. Lastly if we consider how many Fauorites Popery hath had and that of men of State and Authority which haue laboured vnder hand to bring in Popery againe and yet that God should not withstanding all his enemies continew his saving-sauing-truth amongst vs this should stirre vs vp to great thankfulnesse we cannot consider of these things but wee must confesse them to be the finger of God And therefore this should stirre vs vp to the more thankfulnesse to God that hath thus brought in and continued his Religion amongst vs and so to continue vs to be a true visible Church as also it should stirre vs vp to pray for the Continuance of it And so much for this point The tenth Lecture of the Church NOw that wee haue spoken in the first place concerning the definition of a true visible Church wee come in the second place to speake of the causes of it For that was the second point laid downe to be spoken to in the handling of the visible Church Wee must know the Causes of it for vntill we know the causes of a thing wee can haue no perfect knowledge of that thing for then wee know a thing rightly and in its kind when wee are well acquainted with the Causes thereof This point is the more carefully to be lookt into because wee are challenged and endited by many of our Aduersaries especially those of the separation that our Church hath not her being from such causes as it should and therefore that ours is a false Church Now vpon the discouery and view of these causes it wil appeare to any man that can and wil ingenuously apply it that wee haue the right Causes of a true visible Church and therefore that our Church is a true Church of God The causes of the being of a Church are generally of two sortes the first sort are such as cause the Church directly and of themselues purposely tending to that end the second sort are such as doe not cause the Church directly and of themselues but onely as by the way being ouer-ruled by some other cause that makes them helpfull to the being of a Church and that sometimes besides sometimes against their owne bent and intendment We will speake of these last sort of causes first First God ouer-rules some things to make them helpfull to the being of the Church besides their own bent intendment as when the thing it selfe is neither here nor there to the being of the Church yet by accident it furthers it As for instance Sometimes a mans ordinary busines is a cause of the being of the Church as wee see in the woman of Samaria Ioh. 4 7. shee came about her ordinary businesse to draw water at Iacobs Well now this in it selfe could bee no cause of the Church yet this was so ouer-ruled by God that it was a Cause of the being of the Church in Samaria For she heard Christ and beleeued in him and ranne and told it in the City and they came also and heard him and beleeued in him and so became a true visible Church The second cause is matter of affliction and this is sometime so ouer ruled by God that it causeth men to be of the Church and this was the case of the prodigall Child Luk. 15.17 he might haue perished in his affliction yet God made this a by-cause to make him to be of the Church Lastly the death of some great man that is sometime so ouer-ruled by God that it is the cause of the being of a Church As the death of Herod Act. 12.23.24 What was the death of Herod to the being of a Church more then the death of an Hog Yet God so ouer-ruled it that besides it owne intendment it was helpefull to the being of the Church Secondly some things are ouer-ruled by God against their owne bent and
and burnt vp God waters it and makes it fruitfull who shall hinder the growth and increase thereof Surely God will not suffer his owne worke to be hindred by any power in the world If this were well considered it would dismay the aduersaries of the Church and euen daunt Satan himselfe for they know before-hand that they are fighters against God yea against his speciall hand and therefore it is impossible that they should preuaile The wicked after the Flood when they built the Tower of Babel they fought against God but they could not preuaile it turned to their confusion but these fight against God in a speciall manner And therefore this is our comfort they shal neuer preuaile though they band themselues together against the Lord and against his Church yet all they doe is but the imagination of a vaine thing because it is against God and against his people This should comfort the faithfull in all their persecutions temptations and distresses whatsoeuer because that they are built by Gods owne hand and therefore like Mount Sion they shall stand fast for euer and neuer be remoued and likewise they are continually assisted by Gods hand so that their enemies cannot hurt them as the Mountaines are about Ierusalem so the Lord is about his people from henceforth and for euer Psal 125.1 2. So much of the first obseruation arising from the causes of the Church The next Point arising hence is this That wheresoeuer Doct. 2 the true causes of a true Church are effectuall and that by the ordinary blessing of God they haue their due successe there certainely is a true visible Church First I say where they are effectuall for sometimes the causes may bee present yet not effectuall or at least very little effectuall but where they are effectuall onely there they cause a Church Secondly I say by the ordinary blessing of God for extraordinary blessing and successe doth not sufficiently proue a true visible Church The point is cleare in the case of the Church Act. 2. from the beginning to the end the causes of a Church were there as wee shewed before and they were effectuall Vers 41. They were added to the Church and it was ordinarily effectuall Verse 47. The Lord added to the Church from day to day c. and therefore there was a true Church and so it is called in that verse 47. And so it was in the case of the Church of Antioch Act. 11. from 20. to 26. verse there was the meanes the Word and the Ministers of it and it was effectuall for they beleeued and it was ordinarily effectuall for a great number beleeued and turned to the Lord and therefore they were a Church and were also so called vers 26. So likewise in the 1 Cor. 1.2 Vnto the Church of God which is at Corinthus to them that are sanctified in Christ Iesus Saints by calling c. They had a Calling then and this was effectuall for they were sanctified in Christ Iesus and so were a true Church The case was thus in the seuen Churches Reuel 1.16 to the end of the Chapter there were the seuen golden Candlesticks that is seuen true visible Churches and there was the Sonne of man that is Christ walking in the middst of them and there were the Starres that is his Ministers vpholden in his right hand and a two-edged sword came out of his mouth that is his Word and the power thereof for so the Word is compared to a two-edged sword Heb 4.12 And these were effectuall too the Starres were vpholden and it was a sharpe two-edged sword so where these are thus effectuall there is a golden Candlesticke that is a true visible Church Reas 1 The Reasons of the point are these First the cause doth alwayes proue the effect necessarily where it hath her worke and is not resisted now here are the causes of a true Church and their worke is not resisted therefore here is the effect too that is a true visible Church Secondly where these causes are there is the definition Reas 2 of a true visible Church that is a company of people professing ioyntly the sauing truth Now where these are there is a true visible Church Thirdly whosoeuer liues in such a Church where these Reas 3 causes are walking in truth and sinceritie and being carefull and conscionable to obey these meanes he is certainely saued and on the contrary whosoeuer liues out of such a Church and doth not obey these meanes ordinarily hee cannot be saued then where these are must needs be a true Church for without the Church ordinarily there is no saluation But our Aduersaries that we haue principally to deale against in this case confesse it that the Word and Sacraments are the instruments and meanes of constituting the Church and conseruing it therefore we will stand no longer on the proofes and grounds of the point The Vses are these First this serues to iustifie our Church Vse 1 to be a true visible Church against the separation that deny it for by this it appeares we haue a true Church because that we haue the causes of a true Church and because they are effectuall yea and ordinarily effectuall amongst vs. If they except against vs they must deny and say either that we haue not the causes of a true Church amongst vs or that these causes are not effectuall or else that they are not ordinarily effectuall amongst vs. Some deny some of these and some deny all of them and therefore say we are no true Church If they say wee haue not the meanes wee answer that we haue through Gods mercy the Word and the Sacraments and Ministers and gifts which are the causes and meanes of a Church Yea but say they yee haue not all Gods ordinances amongst you you want discipline c. I answer first we only waite to see them proued by the word to be Gods ordinances which they so much require Answ and then wee will receiue them with both hands as wee haue done greater things Secondly I answer if wee should not receiue them yet we might bee a true Church though happily not so pure and perfect a Church for Discipline is not a matter of substance to the being of a Church but to the well-being only Obiect yea but say they though you haue the Word among you yet you haue it not out of the Lords mouth for your Ministers haue not a true calling they are not called and sent of God I answer that extraordinary calling we neither haue Answ nor looke for but such ordinary calling as ordinary Ministers haue had in any Church since the death of the Apostles wee haue the same Let them shew vs any since that time and we will proue that ours is answerable to it therefore if wee bee not a true visible Church then there was never any since the Apostles death Yea Obiect but say they you haue your calling from the Church of Rome I
the Church hath a head so it hath but one head for as a Body without a head is a monster in nature by defect so likewise if there bee two or many heads to one body it is a monster in nature by excesse Now the Church is but one body and therefore must haue but one head Thirdly this our head is Christ Iesus and hee alone for seeing the Church is his owne body therefore hee alone must bee the head if wee shall assigne any other to bee the head of the Church being Christs Body it is as if we should take the body of a man and set vpon it the head of a beast and so should be a body against nature for as a body without a head is a Monster in nature by defect and as a body with two or many heads is a Monster beyond nature by excesse so for a body to haue a head of another kind is against nature is as monstrous as either of the other therfore the Church being the body of Christ must haue Christ alone to be the head of it And thus the way is beaten out plaine to this naturall Obseruation which followeth Doctr. Namely That our Lord and Sauiour Iesus Christ as hee is most truly and properly the Head of the Church in generall that is of the whole company of the Elect which are his true mysticall body as we haue taught before so proportionably hee is also the Head of the true visible Churches that is of all Congregations in the World professing openly the sauing Faith For the clearing of this point wee must heare call to minde two things of which wee haue heard before First that there are some things affirmed in Scripture which are principally spoken of the inuisible Church but proportionably are to bee vnderstood of the visible the whole taking the name of the better part and so this is to be vnderstood here For when it is said simply that Christ is the Head of the Church it is meant principally of the inuisible Church and yet is proportionably to bee vnderstood of the visible Church because some of those members that are in the visible Church are also of the inuisible vniuersall Church the whole taking denomination of the better part And therefore I doe not say in the obseruation that Christ is simply the Head of a visible Church but proportionably because there are some in the visible Church that he is the head of The second point that we are here to call to mind for the clearing of the obseruation is this that the visible Church is either vniuersall or particular The vniuersall is the whole Company of those that professe the sauing truth through the world from the beginning to the end thereof a particular visible Church is a Company of those that ioyne together in the profession of the same sauing truth in some particular place and time c. Now therefore when I say Christ is the Head of a true visible Church I meane chiefly and most properly the vniuersall visible Church not but that it may be affirmed also of euery particular visible Church yea and of euery member too that is so farre forth as it is a member of Christ and Christ the Head thereof as the head is the head of the right side as well as of the left and of the hand too as well as of the whole body yet not simply and by way of appropriation but together with the rest of the members by way of participation and communication that is as being a member with the rest of such a body so all particular visible Churches from the beginning to the end of the world are indeed but one body though diuers in time place and other circumstances yet in the profession of the sauing truth they are but one and the same in generall And Christ is the head of the whole vniuersall visible Church and also hee is the head of euery particular visible Church but that is onely by way of communication as that particular Church concurres and participates with other particular Churches in the vniuersall visible Church simply in it selfe Christ cannot bee said to bee the head of one particular visible Church for then we should make many heads and many bodies as the head cannot be said to bee the head of the hand simply by it selfe but by way of concurrence with the rest of the members therefore when we say Christ is the head of a particular visible Church wee must vnderstand it in common as all particular visible Churches are members of that body whereof Christ is the head The Apostle makes this plaine in the 1 Cor. 12.27 Yee are the body of Christ and members for your part they are the body of Christ in some sense and yet in some sense they are but members and in both these senses they haue Christ to be their head Consider the Church of Corinth in it self and it is a body consider it in the generall with other particular Churches and it is but a part of the body I note this the rather to preuent an obiection ready to bee made against this truth which is That if Christ bee the head of euery particular visible Church in England and France c. then either there are many Christs because there are many bodies or else there is but one head to many bodies both which are absurd but Christ is the head of euery particular visible Church proportionably that is as that particular Church is a member of the vniuersall visible Church and so much shall serue for explication Now we come to the proofes That Christ Iesus is the Head and the onely Head proportionably of a true particular visible Church In Ephes 1.22 the Apostle saith God hath appointed him ouer all things to be the Head to his Church I grant that this is spoken principally and properly of the Church vniuersall for that is the onely body that is in all respects fitted and equalled to the head and the head to it Yet it holds consequently and by proportion of the visible Church for that is therefore called a Church because it is presumed that there were at least some faithfull and elect of God amongst them yea the Apostle seemes to speake it with reference to that particular Church of Ephesus whom he calleth Saints in the first verse and it could be no comfort to them to know that Christ is the Head to his Church vnlesse it were intended that they were a part of his body And so likewise Ephes 4.15 16. Christ is said to be the head of his body Now what body is that but onely that body spoken of in the 11. and 12. verses where his Ministery is publikely exercised and that is a true visible Church So in Ephes 5.23 Christ is the head of the Church and the Church is his body that is spoken principally of the inuisible Church but is proportionably to be vnderstood of the visible for the
and to raigne ouer them and therefore he refused them to bee his Body therefore what direction soeuer Christ tenders vnto vs we must obey it and whatsoeuer is against the directions of Christ wee must defie them And secondly seeing Christ is our head therefore whatsoeuer life or direction wee haue in spirituall things wee must acknowledge the Fountaine of them that we haue them not of our selues but from him onely for of his fulnesse wee all receiue grace for grace Ioh. 1.16 and without him we are able to doe nothing Ioh. 15.5 and by him we are able to doe all things Phil. 4.13 Marke how sweetely these places agree together wee receiue all from him without him wee can doe nothing by him we are able to doe all things therefore whatsoeuer good things wee haue spirituall life or graces wee must receiue them thankfully embrace them sweetely vse them gratiously to the honor of thy head and the good comfort of thy selfe and thy fellow-members so likewise for vnprofitable members that dishonor our head wee should pray that our head Christ Iesus would either make them profitable or else cut them off and also that he would be pleased to purge from his body the noysome humours as sinne and superstition that so hee may haue a sound and a healthfull body Thirdly and lastly seeing Christ is our head therefore as he hath a gracious care for our safety so we should be as carefull to preserue and maintaine his honour and glory we should reioyce when we see his honor and glory aduanced and we should mourne and bee greeued when we see it opposed And so likewise we should bee affected with the good or harme of our fellow-members 1 Cor. 12.25 we should be carefull to bring one another to heauen and not bee carelesse whether they come thither or no. Vse 4 The last Vse is this hence wee haue a sufficient warrant that the Church of England is a true visible Church because Christ our head spirituall life and the Doctrine of Saluation is found truly in our Church But our aduersaries except against vs First say they you haue not Gods ordinances amongst you and therefore you haue not Christ to be your head We answer that they must shew vs out of Gods word that those are the ordinances of Christ which we want But say they you haue Antichrist to bee your head for you haue many things from him I answer we defy him as much as they do together with his doctrine wee defie his practises and courses if wee haue or vse any thing that he doth or hath vsed before vs first it is either no matter of substance but onely some passage or carriage or circumstance either in worship or gouernment or secondly they are such things as were vsed in purer time and Churches before Antichrist or thirdly it is of the best which that Church being in Apostacy that is hauing beene a Church and still pretending to continue the same hath reserued for still they haue some good things and professe some good truths Lastly at least it is throughly cleansed from their superstition and idolatry So that still we hauing Christ to be the head of our Church and his spirituall life and the Doctrine of saluation being found amongst vs and begetting spirituall life in many of vs we must needes bee a true visible Church And so much for this point The twelfth Lecture of the Church THe third point propounded to bee spoken of concerning the finding out of a true visible Church was touching the members of it for as I shewed you the Church being a body and that euery body consists of certaine members therefore if wee would exactly know the body we must know the members Now the members were taken either in a more generall sense including the head or else in a more strict and particular sense being considered as a diuerse thing from the head now because we would carry the matter fully before vs we tooke it in both those senses and hauing spoken of the members of the Church in the first sense where wee shewed that our Lord Iesus Christ was the head and the onely head of the true visible Church now we come to speake of the members of the Church in a more strict and particular sense being considered as a diuerse thing frō the head And thus considered the members are of three sorts First some are members by right onely and not by possession secondly some are members by possession not by right and thirdly some are members both by right and by possession First some are members of the visible Church by right onely not by possession for some members haue a good right in the body of the visible Church and the priuiledges thereunto belonging but yet are not actually possessed of them And of these there are diuers kindes irst generally all the elect of God liuing vpon the face of the earth that as yet are not called for the Church is theirs and the Word is theirs and the Sacraments are theirs and the Ministry is theirs the Lord specially intending his owne ordinances to the benefit of his chosen though indeed they themselues be notable so much as to know their own right in them much lesse are they able to reach forth their hands to claime it and enioy it yet because the Lord hath appointed them to be heires of saluation and therefore consequently hee hath appointed them a time in which hee will call them to the outward profession of the sauing faith therefore in respect of the purpose of God they are by right true members of the true visible Church though they be not as yet actually possessed of it And thus one and the same man may be at one and the same time a member of the Church malignant and Synagogue of Satan in his owne practice and profession and by right in respect of Gods purpose a true member of Christs true visible body This was the case of Saul who by his practice was of the malignant Church and persecuted the true Church of God and yet by right he was a member of the true Church of God Secondly those that are members of the true visible Church by right and not by possession are such as onely haue heard of Christ and of the Gospell and are endued with some little smatch of religion yet they are but entring into the Church onely their feet are in the Porch they are not yet come within the holy place they haue not yet receiued the Sacrament of Baptisme which is our admission into the visible Church so that after that time the Church doth acknowledge vs from thence forward to bee her children and wee acknowledge her to be our mother and so we are incorporated and become members of that body So then those that haue onely heard of Christ and of the Gospell and haue some little smatch of Religion they cannot iustly bee said to bee members by possession yet
and naturall Mother that Reas 5 brings forth a Childe of her owne body and after she hath brought it forth nourisheth it with her owne milke So likewise the Church that doth beget us by the Word of Truth and nourish us with the Sacraments is not shee a true Church Sixthly every Tree is knowne by the fruites Matth. 7.16 Reas 6 17. The false prophet is knowne by his false doctrine for so the place intends if that bee a sufficient marke to know them by then true doctrine is a sufficient marke to know the true Church by Seuenthly it is Christs presence that makes a true visible Reas 7 Church therefore the Word and Sacraments outwardly representing Christs presence so as nothing else doth and so making him notoriously present make a true visible Church Lastly frō the sufficient enumeration of the parts of a true Reas 8 visible Church it must be so none are members and parts of it but the Ministers and people now the Ministers doing their duties in dispensing Gods mysteries both for preaching the Word and administring the Sacraments they are the Ministers of Christ 1 Cor. 4.1 and the people doing their dutie in obeying that they teach at least outwardly they are the sheepe of Christ Ioh. 10.4 Now which of these markes might be spared or what other are Vse 1 there that neede to bee added Therefore where these are there is a true visible Church The vses of the point are these The first vse is matter of reproofe and that of many aduersaries First it reprooues such as except and say first that other Congregations besides Except 1 the true visible Church have these markes and therefore they are not sufficient nor infallible markes I answere Answ It is true that other Congregations pretend to haue these markes as what Heretikes or Schismatikes are there that will not say they have the Truth and right faith with them this is the generall claime of them all the Scriptures are ours and for us But this is a false pretence for when it comes to the tryall it will appeare that it is but their saying not that it is so in truth for either they will refuse some part of the Scripture or else they will mangle and deprave it or else they will take the Letter for the sense as the Papists doe in the matter of Transubstantiation this is my Body and other Heretikes that because it is said He shall baptize you with the Holy Ghost and with fire therefore they baptize with fire taking the Letter of the Scripture instead of the sense of it Or else they adde somthing to the word as traditions and such like and so though they doe approue and take it in at the fore-doore yet they cast it out at the backdoore so that indeede they haue it not at all whatsoeuer they pretend we may say truly therefore that they challenge these markes but wee cannot say they are theirs but they still remaine the proper right of Gods true Church Wee know that the Divels policie and the depth of his subtiltie is to imitate apishly the courses of God that thereby hee may deceiue the more cunningly and therefore hee will counterfeit Gods owne markes and cognisance but wee must trie the Spirits 1 Ioh. 4.1 and the proofe will make all cleare for Sathan can transforme himselfe into an Angell of light and his Apostles can transforme themselues into the Apostles of Christ and his Ministers as though they were the Ministers of righteousnesse 2 Cor. 11.13 14 15. So then though these lay claime to these markes and say they are theirs yet they have no right to them it is but their vaine bragges their master Sathan himselfe alleageth Scripture and pretends it is for him but hee was shamefully discouered by our Sauiour for hee left out part of it and depraued it as wee may see Math. 4.6 7. And so the harlot Pro. 7.14 said I have peace-offerings this day I have paid my vowes therefore came I out to meete thee she pretends to pray but her intent was to play the harlot And so Zidkiah 1 King 22.24 braggs that hee had the Spirit of Prophecie when indeede it was a lying Spirit that was in his mouth So the Congregations of Heretikes and of Schismatikes lay claime to the Word and Sacraments and say they are theirs when as indeede they are not because they doe either refuse some part of them or depraue them or adde vnto them their owne Inuentions Secondly that except and say that many visible Churches haue Except 2 not these markes at least not all of them alwayes I answer yes they haue them all Answ and that alwayes in some measure more or lesse els they are not true visible Churches For the better vnderstanding hereof consider these two things first the different estate of Churches sometimes Gods Church doth thriue and flourish and then it hath all these markes without doubt Gods Word is truly preached the Sacraments rightly administred and obedience to them both is professed and yeelded and that in an high degree But sometimes a Church of God is not in such an excellent estate some are but in their beginings newly planted and so cannot haue all at once but hath euery thing in its order place first the Word is tendred to them then the people if they beleeue and submit themselues and professe obedience to it they are to be made partakers of the Sacraments First Baptisme and then the Lords Supper so far forth as it is a visible Church it hath all these marks these Church's are but in their beginnings and therefore they haue but the beginnings of these notes and markes Againe sometimes a Church is in a dying and decaying estate either by reason of Apostacie or persecution if the Church bee in a decaying state by Apostacie what shall I say to such Churches I say that so farre forth as these be true visible Churches so farre forth they retaine these markes if they be but the remainders of a Church then they haue the remainders of these markes if it bee a dying and a decaying Church then it hath dying and decaying markes So then these markes must be found in all true visible Churches according to the state of those Churches if it be a dying Church then the Word and Sacraments and Obedience are dying and decaying too but when it is quite fallen it ceaseth to be a true visible Church nor hath it these markes And so likewise in the time of persecution when the Church is so persecuted that there are none left to make open profession of the Faith and Religion of Christ yet so long as there are any that publikely suffer for the Gospell so long there is a true Church though troubled and brought low for by their suffering they professe obedience to the Gospell and though they are debarred of the publike vse of the Word and Sacraments yet the fruit and effect of them is still visible
and so they haue these notes and markes in some degree Secondly consider in what state or sense these markes are necessarily required in the Church they should be and sometimes are in the purest and soundest Churches in an high and excellent degree There is the true Word without tradition the true Sacraments none but those that Christ instituted true obedience without resistance to any part of the knowne Will of God and answerably this true Word must bee truely and soundly preecht these Sacraments onely so administred as Christ hath commanded without any addition and this true obedience truly professed without any sinister respect And this all Churches are to pray and labour for and thus it ought to bee in all true visible Churches but yet they are generally otherwise in all visible Churches in as much as all are subiect to errors and corruptions but yet so long as the true markes are found in any visible Church though they bee not so rightly and sincerely carried as they should the same is a true Church though not so pure as some others if they haue the true Word though mixt with some errors so they be not such as ouerthrow the foundation they are a true Church though more corrupt As for example the Church of Galatia embraced the true Word but not truly preached for they taught iustification by workes Gal. 3.1 2 3. and some thinke that they were then in the state of Apostacie and yet they were a true visible Church and are so called Gal. 1.2 So secondly for the Sacraments looke into the Church of Corinth 1 Cor. 11.22 to the end of the Chapter they had the Lords Supper but it was much depraued and not so sincerely administred as it ought to haue beene and yet they were a true Church and so for the Doctrine of the Resurrection a materiall point in Religion there were some that denyed it in the Church of Corinth 1 Cor. 15.12 and yet they were a true Church Lastly for profession of obedience the Church of Sardis Revel 3.3.1 had a name that she liued but was dead they were generally in the estate of Apostacie in that Church yet because they made profession of obedience though not sincerely and because some amongst them did truly professe as in the 4. ver therefore it is called a Church I speake not this to cherish any Church in the corruptions that they are in but onely to keepe vs from an vncharitable conceit of such a Church as not to esteeme it for a true Church because the Word is not so truely preacht nor the Sacraments so rightly administred nor profession of obedience so sincerely yeelded as it ought to be Thirdly they obiect and say that these are not more Except 2 knowne than the Church and so are disabled by your own rule before given from being the principall markes I answer they must be and are better known than the Church for seeing that onely is a true Church which professeth the true Faith as wee haue shewed before therefore wee must first know which is the true Faith before wee know which is the true Church and so as they must bee more knowne so they must bee first knowne I know a visible Church as a company of men not by their faith but as a Church by their faith only and their profession of it As I know a Musitian because of his Musicke not the Musicke by the Musitian And so much for reproofe of these first sort of Aduersaries that except against this Doctrine Secondly it reproueth others that obiect and say that there are other markes required as well as these as first Loue to the Brethren I answer This is a part of their obedience which they professe Secondly say they there Except 1 must bee a lawfull Ministery I answer that is presupposed and intended in the two former markes Answ when we say Except 2 that the Word must be truly preach'd and the Sacraments rightly administred Answ Yea but say they specially Discipline Except 3 that is an essentiall marke I answer That is a good marke Answ but not essentiall the Church hath a being and a wel-being Discipline is a note of the wel-being of the Church not of the true being of it for it is no part of the essence of the Church and so it is excluded from being a necessary marke of a true Church because it is not essentiall I confesse where that Discipline wants that God calls for in his Word that so farre that Church is an imperfect Church but yet not a false Church As a man sicke of the Palsey his sinewes are weak his hands tremble his ioynts are not soundly knit together this is a crazed and diseased man not a false man So that Church that wants Discipline is not well and soundly tied together in the ioynts and so is an imperfect Church not a false Church I speake not this as I said before to cherish any Church in their corruptions for they are to labour against them but yet let vs iudge charitably and not say Such a Church is a false Church when indeed it is but a bad Church Thirdly and lastly there are other aduersaries here reproued that obiect against this Doctrine and they are the Papists They obiect and say that these markes are not the principall but others are more required than these and that as better markes They alleage foure first Antiquity secondly Succession thirdly Multitude lastly Vnity or Consent These are strange markes of a true Church First for Antiquitie can that find me out the true Church then it would follow that euery ancient Church were a true Church and so the Church amongst the Turks should be a true Church because it is ancient therefore it is Antiquity of truth not of place or people Look what Church maintaines the ancient Doctrine of truth that is the true Church so that antiquitie separated from the truth is no note of a true visible Church Caine and Satan were ancient yet no true Church but ioyne this note with the Truth The true Word preach'd which is one of our notes and then it is a true marke Secondly for Succession What succession of Bishops or of men that sit in one Chaire Is this a Note without the Word or with it If they say without the Word that is falsâ—â—f with the word then still they run vpon our notes and markes of the Church for wee say that Succession of true and sound Doctrine is a special Note of the Church Succession of it selfe is no Note it is as if a man should say This is my Horse because this is my Bridle as if his Bridle would not serue any other Horse Thirdly for multitude they make that a Note of the Church but it is quite contrary for generally the true Church is the fewest in number and for the most part the greater number are the worst and by this Rule in Christs time the Scribes and Pharises and Iewes were
fall away finally after true conuersion what peace or quietnesse can they haue to their consciences but still they will be fearing and suspecting and distasting their estate So much for the second Note The third note of obseruation is this that no particular Doct. 3 visible Church since the Apostles times but may erre and that fundamentally and obstinately and finally and generally and so cease to be a true visible Church I take my scantling since the Apostles times because the churches in their times had the Apostles to be members of them who being infallibly guided by the Spirit could not possibly so erre and therefore the churches in their times could not finally nor generally erre But the point is vndoubtedly true of all other particular churches that they may erre fundamentally obstinately finally and generally and so cease to be true visible churches examples will cleare it there is no Church but hath erred in some kinde both vnder the Law and before the Law yea and in Paradise as also in Christs time yea euen the churches whereof the Apostles were members had their errors but some churches may erre and others haue erred fundamentally and finally too Take the Church of Ephesus for an example that once was a true Church of God and called a golden Candlesticke and a Piller of Truth 1 Tim. 3. yet it erred in the Apostle Iohns time yea it is now vtterly and finaly falne away from Christ to Mahomet and is vtterly cut off from Christ the foundation but it may be said that the church of Ephesus may recouer againe and so her fall is not finall I dâ—ny not but that it may be recouered through Gods prouidence at the last yea but that is vncertaine and therefore for ought wee know her fall is as well finall as fundamentall and that which was her case may be the case of any other particular church and surely shall be if they walke in her steppes Reuelat. 2.5 The like wee finde in many other Primitiue Churches how many famous churches are falne away that were true visible churches in those times some to the Arians heresie some to the Donatists some to the Nouatians c. The lamentable estate of the Iewes Gods owne people proues this point without exception they are vtterly cut off from the foundation Christ Error like a gangrene sometimes ouer-growes all but some may say when may a church be said to erre thus seeing though some may erre yet happily not the rest I answer then a church may be said to erre either when an error is embraced of all in generall or specially of those that are the Pastors and guides and carry the chiefe face and port of the Church with them which error if it be generall in all or the chiefest Articles of faith and that after admonition they persist in it and condemne all other churches that hold otherwise Then is that church degenerate into a faction against the Church and except some amongst them impugne their vntruthes and these in some answerable number or of some good place and quality in the Church or in some knowne manner that notice may be publikely taken of it such a Church ceaseth to vs to be a true visible Church but if there be such opposers in these vntruthes onely and yet they hold with the factions in opinion in some other truthes fundamentall the Church for their sakes may be falsely reputed by all that know that opposition a true visible Church The reasons of the point are these The same reasons that proue that the Militant Church may erre hold directly for proofe of the first part of this obseruation that a particular church may erre and often doth erre for if it be so in them being all certainely chosen much more in these being all called but few chosen which also well considered will proue the latter part of this obseruation that is they may erre fundamentally and finally too for in euery particular visible church there are some few of Gods chosen else it can bee no true church Now these few dying still the Truth and the Church where God in his Iudgement forsakes decayes more and more loosing one truth after another and one faithfull person after another till at last few or none are left not enough in number at least in port and place to beare the name of such a visible church Secondly God tyes himselfe and his grace and saluation to no one particular place and therefore hee may take it from one particular church and giue it to another that may bring forth better ffruits The first vse is for instruction to all particular Churches to teach them to walke warily and carefully examining themselues by the Word whether their courses be agreeable thereunto and praying for the Spirit to enlighten them and let them take heede of the doctrines and inuentions of men if any error arise presently let them oppose and suppresse it If any doubt let them goe vnto the Law and to the Testimony If there be any difficulty let vs pray for the Spirit hee is the best expounder and God hath promised to giue the Spirit to them that aske him so though wee may erre yet wee shall not erre finally and generally Let not any Church presume of it selfe though it be neuer so pure for as good Churches as they haue falne and they may yea and without great heed they are in as great danger of corruption and so proceeding of a finall fall and desolation Neither let any man do at on the Church be it neuer so glorious as if it were an infallible Oracle and the ground of our faith and saluation rather search the Scriptures if the Doctrine of a Church be agreeable vnto them imbrace it and build on it not so much because of the Church which may erre and haply will deny that afterward which it once affirmed but because of the Scripture which is alwaies constant to it selfe and vnchangeable If the Scribes and Pharises teach out of Moses chaire that which is Moses Doctrine beleeue them else beleeue them not The second vse is for confutation of the Papists that say their Church cannot erre for howsoeuer they propound it as for the Church in generall that that cannot erre yet indeede they plead onely for their owne Church for they say that other Churches may erre but we say that their church may erre and that fundamentally and finally too and surely it is not far from it yea the Papists themselues in this confute themselues For first they confesse themselues that they may erre for so say some of them that they erre by excommunication when they doe it without sufficent cause others of themselues say that they erre in canonizing of Saints when they canonize some for Saints in heauen which are diuells in hell Secondly they confesse that Councels may erre too and thirdly that their Popes may erre too and lastly that their people may erre and therefore that the whole Church
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke
They are mingled with the professors of Mahomet which is a most pestilent Religion directly opposite to the Christian faith admitting no colour of Reconciliation but if we beleeue in Christ we must reiect Mahomet and if we beleeue in Mahomet we must reiect Christ And yet the Lord I say hath shewed himselfe a Ruler in the midst of his sorest enemies preseruing his faith and Church euen wheâ—e Satans throne is as he did the church of of Pergamus Reu. 2.13 secondly as it is a Pestilent Religion directly opposite to Christ so consider that it generally abounds and swarmes ouerspreading a great part of the knowne world and yet in these places the Lord hath reserued a remnant that sticke close vnto him and that follow not the sway of the world as he had 7000. in Israel in the daies of Elias that had not bowed their knees to Baall Rom. 11.4 so hee hath many thousands among them that haue not bowed the knee to Mahomet Thirdly consider the pleasingnesse of that Religion of Mahomet a great inchanter of nature yet still the Lord hath preserued some that chose rather with Moses to suffer aduersity with the children of God then to inioy for a season all the pleasure that euer Mahomet could euer promise or bestow vpon them Surely we must needs acknowledge it to be a heauy iudgement of God that such flourishing Churches in Achaia Macedonia Corinth Ephesus c. should come to that miserable ruine and desolation that Mahomet should raigne amongst them so generally in Christs own Territories and let vs know that it was for their vnprofitablenes in the vse of the Gospell and other meanes of grace which God so freely offered them and let vs consider of it and feare and labour to profit by the Gospell and pray to God that the like befall not vs for our vnprofitablenesse This I say is a great iudgement of God vpon them and yet withall see how in wrath God remembers mercy and in despight of Satan Turke and Mahomet and other instruments hee plucks out some as firebrands out of the fire to be professors of his sauing faith and members of his Church and the gates of hell shall not preuaile against them And so much of the Greeke Churches both improperly and properly so called Now wee come to the Westerne and Latin Churches which are generally of two sorts some acknowledging the Pope their head as the Church of Rome it selfe and sundry others that hold communion with that Church both in Doctrine and in all or most of the corruptions thereof others renouncing his headship and refusing to communicate in the deformities corruptions and abuses of the church of Rome being therefore called the reformed Churches I shall not neede to speake of the former in euery particular looke what is said of the Church of Rome it selfe the same may be applyed to all the rest as is the mother so is the daughter Ezech. 16.44 We will deliuer her state in two obseruation First we will shew what may be said in charity and yet in truth and sound iudgement for the church of Rome Secondly what may be said in zeale and yet in truth too and found iudgement against it For the first the obseruation is this Doctr. 1 That the Church of Rome euen as now it stands may in some sense be iustly reputed and acknowledged a true visible Church consider rightly of the Note First wee doe not absolutely say it is a true Church but for ought wee see it may in some sense be iudged a true visible Church Secondly wee say not a sound Church no that wee flatly deny as vntrue but a true visible Church as a man though hee be wounded fainting and dying yet so long as there is any sparke of life in him hee is a true liuing man not a false though he be an vnsound and dying man Thirdly we make a difference betwixt the Papacy or the Popish factâ—on and some better spirits in that Church which no doubt haue a righter beliefe and walke with a righter foote in the profession of the Gospell then the faction doth and these being mingled together with the rest the whole may be called a â—â—ue Church for their sakes as was in our Sauiors time the Scribes and Pharises were a faction in the Church pretending Religion and the true worship of God and yet swaying all against the truth and sincerity of it in their courses Mary Simeon Anna Zachary and Elizabeth and a few more with whom our Sauiour ioyned or rather they with him as liuing member of Gods Church and should not the whole be rightly acknowledged to be a true Church because of them Doubtlesse it may and so the church of Rome may rightly be acknowledged to be a true Church in respect of some better spirits that are mixed with them and not in respect of the Papacy and Popish faction alone The reasons to proue them a true Church are these first Reas 1 they haue beene a true Church of God directly affirming euery part of the foundation and they doe not directly deny any part of it yea in outward shew of words they expressely affirme it still and therefore may truely be acknowledged a true Church That they haue beene a true Church of God is plaine enough Rom. 1.8 But yee will say that is no sound arguement that they are so still I answer that yet this is to be considered for it is a great matter that must make a congregation that hath beene a true Church to become a false one and with more charity and loue are such to be censured that are in the state of Apostacy then other congregations holding the same errors that are but onely comming on in the saith and haue not yet beene throughly possest of the true being of a Church The Church of Ephesus was fallen away from her first loue Reuel 2.5 And the Church of Sardy had a name that she loued and yet was deade Reu. 3 1. And yet God calls them true Churches still A Church in Apostacy that is falling not vtterly fallen is still a true though an vnsound and dying Church hauing been a true Church and not directly ouerthrowing the foundation so long it may be still intituled a true Church well then the church of Rome hauing bin a true church it must appeare that they in outward shew at least affirme the whole foundation and euery part thereof but this they doe they affirme the whole foundation at least in outward shew and sound of words they professe the same Scriptures and the same Creed that we do yea they professe in words the very same foundation before spoken of in the very same termes in effect Looke into the Rhemists Testament you shall see that vpon those places 1 Tim. 2.5 1 Iohn 1.7 they acknowledge Iesus Christ to be the onely Sauiour of the world and therfore they may in some sense be rightly acknowledged
a true visible Church I grant that they come very neere the roote of faith and ouerthrow the foundation almost to the very ground by the Doctrine of Iustification by workes which error if they would reclaime few or none of vs would doubt but that they are a true visible Church yet this ouerthrowes Christ not directly but by consequence by consequence they doe because if mans merits iustifie then Christs merits alone doe not iustifie vs but directly they doe not for still they beleeue in Christ their onely Sauiour and they say that it is Christs merits that makes them merit they are not so grosse in this point as they were yet still they are grosse enough ouerthrowing the foundation by consequence yet still by consequence onely not directly and therefore still they may be reputed a true visible Church but ye will say is it not as dangerous against a mans saluation to deny Christ by Consequence as to deny him directly to shut him out at the backe-doore as at the foredore I answer It is not so great a sinne yet I say hee that doth this deserues in Gods Iustice to be cut off from Christs mercy as well as the other especially if hee see the consequent but if hee see it not it is not so foule a sinne as to deny Christ directly he that directly denies the foundation whether hee see it or not is in certaine state of Damnation but he that denies it by consequence and sees it not but yet doth firmely beleeue in Christ so farre as he knowes and is willing in reuerence and humility to learne more and to obey better and doth daily repent and beg mercy of God for his failings the Lord doth ordinarily either inlighten such an one and so bring him to repent or else doth forgiue him his ignorances and so saue him So that hee that denies Christ directly is in certaine state of damnation vnlesse he haue a partâ—cular repentance for that sinne but he that denies Christ by consequence if he confesse his ignorances and weaknesse to God and craue pardon of them and labour for more knowledge may be saued though they haue not this particular repentance for that sinne And that this is the case of many thousand poore simple soules that heretofore haue beene and now are contained in the besome of the Church of Rome no man of any bowells of charity can suspect So much for the first reason The second reason is taken from the comparison of Reas 2 the Church of Rome with other Churches in the same state compare her to the Church of Israel in Exod. 32.6 There they fell to Idolatrie worshipping the Calfe and yet they were a true Church still and in Numb 25.3 9. compared with the 1 Cor. 3.8 we see that they ioined themselues to Baalpeor and committed fornication with the Moabites thus they were very bad and yet a true Church still Looke further into the time of Ieroboam that set vp the Calues and made all Israel to sinne so that God threatned to giue them vp for the sinne of Ieroboam 1 King 14.16 and so in Ahabs time in the 1 Kings 16.30 Ahab the Sonne of Omri did worse in the sight of the Lord then all that were before him and so a time was when there was no passe-ouer in Israel for many yeeres and yet they were a true visible Church still So likewise compare it with the estate of the Church of the Iewes in our Sauiours time it was in the state of Apostasy and yet a true Church the Scribes and Pharises retaining some notable truthes were still to be heard Matth. 23.3 and yet their Leuen to be taken heed of Matthew 16.6 so that though they had many corrruptions yet they were a true visible Church The Church of Galatia retained circumcision whereby all profit and benefit by Christ is vtterly m de voide that is by consequence The Apostle saith Galat. 5.2 that if we be circumcised Christ shall profit vs nothing and yet this was a true Church still and I dare say that circumcision doth as neerely cut off from Christ as Iustification by workes by consequence they do both ouerthrow the foundation And so the Church of Sardis that had but a name to liue and was dead Reuel 3.1 was yet a true Church Now if all these were true Churches that were thus corruped why may not the Church of Rome though it be Idolatrous and haue many other foule corruptions be in some sense reputed a true visible Reas 3 Church The third Reasen is drawne from the Confession of many euen of our best Diuines as Luther Caluin Zanchey Morney and others that were most fierie and fierce against the Romish Church hating their abominations with as perfect hatred and detestation as any and yet they confest her to be a true Church though a corrupt Church though a dying Church though her life hung but by a thred this they haue confest of her I alleadge this not so much a Reason to prooue but rather as a qualification to mitigate the odiousnesse of this Speech in the eares of many which doe greatly reuerence the iudgement of these fathers and yet cannot endure to heare that the name of a true Church should be afforded to Rome Reas 4 Lastly their Baptisme is true Baptisme and therefore they are a true though an vnsound visible Church for the truenesse of the Church and of Christs Sacraments by them administred do necessarily inferre each other wheresoeuer there is a true Sacrament rightly administred for the substance of it there is a true Church But Baptisme in the church of Rome is rightly administred for the substance of it and therefore the church of Rome is a true church The error of rebaptization of such as haue beene baptised by Heretiques did arise from the want of the due consideration of the very like point in those things So much for the reason Vse 1 The Vses are these first then this teacheth vs that those were lawfully baptised that haue beene baptised in the Church of Rome and that the Baptisme wee receiued from them is lawfull Baptisme But some except and say that they that are Baptized in the Church of Rome are baptised into their faith I Answer No but they are Baptised into the Faith of the Trinity And this is the singular wisedome and mercy of God to keepe them sound in that that is for the substance of Baptisme though otherwise they are generally corrupt But ye will say It is intended by them into their faith I Answer first that their intent is so as being perswaded their faith is the true Christian Faith And secondly I Answer the Ministers intent makes not the Sacrament answerable to it but it is Gods worke and he makes it to a faithfull receiuer effectuall to the Vse 2 right vse that he hath ordained it vnto Secondly it iustifies our ministry against the Brownists and the Papists
that say wee haue no true Ordination we Answer that we had our ordination from the Church of Rome at the first and that being a true visible Church therefore we haue a lawfull Ministery Vse 3 Thirdly this may serue for satisfaction to that question which the Papists aske vs where was your Church before Luthers time did he erect a new church No he erected no new church but by his Ministry brought many faithfull out of their impure and vnsound Church into a more sound and pure Church not onely for matters of ceremonies for then he had beene a Schismatique to separate from them but for matters of substance so that this point well considered preuents a number of inconueniences which wee should runne into if wee should fall into that heate of zeale as to deny them to bee a true visible Church Vse 4 Fourthly this may comfort vs in respect of our fathers that haue liued in the Popish Church what shall we thinke of them that they liued in no true visible Church and therefore could not be saued far bee it from vs no we are perswaded that they liued in a true Church and that many of them where sound in those times and now saued they attained not to that high straine of Iustification by workes I would faine know whether they did not doe that they did ignorantly or whether they did challenge or disclaime their merits on their death beds many at the point of death disclaime their merits now though that point now is more stiffly defended by the Popish faction then euer it was much more did they doe it then Now to disclaime all their owne merits at their death is not that both repentance of former errors if any in that kinde and faith in Christ alone too If any beleeue in Christ crucified in truth of heart though hee hold but by the hemme of his garment shall he perish Surely no. Vse 5 Lastly this teacheth vs to vse charity towards them of the Popish Church in censuring of their estate we are not rigourously and rashly to call for fire from heauen vpon them as the Disciples would haue Christ haue done on the Samaritanes No yee know not what Spirit ye are of saith our Sauiour wee must not rashly Iudge them to bee vnbeleeuers but rather mis-beleeuers And so much for that point what in charity and yet in truth maybe said for that Church The seuen and Twentieth LECTVRE of the CHVRCH HAuing entred into the last point concerning the matter of the Church namely the application of the Doctrine of the Church to all Churches that we know in the world After we had diuided them according to their scituation and language into the Easterne and Westerne the Greeke and Latin Churches we beganne with the Easterne and Greeke Churches and so proceeded to the Westerne and Latin Churches And of them I tould you that some were vnder the yoke of the Pope and haue him to bee their head Others haue shooke off that yoke and head-shippe and are therefore called the Reformed Churches Concerning the Church of Rome that which is spoken of her may be applyed to her Adherents as is the mother â—o is the daughter as I haue said Now for the Chuâ—ch of Rome I propounded these two obseruations to be spoken to first what might be-spoken in charity for her and yet in truth and sound iudgement too and of that we haue spoken Secondly what in zeale and yet in truth and sound iudgement too may be said against it And that is it which wee are now to speake to what may be said in zeale and yet in truth and sound iugement against her A point very needfull to be well cleared and rightly vnderstood for whereas we haue deliuered in the former obseruation that the Church of Rome in some sense may rightly be reputed a true visible Church ' Euery one will be ready to except against it and say why then haue yeâ— forsaken it why doe ye not still hould communion with her what iust exception can yee alledge for your separation from her For Answere to which exception Doct. 2 I will propound in the second place this obseruation namely that howsoeuer the Church of Rome in some sense may be reputed a true visible Church yet it is maruellous vnsound and corrupt and exceedingly corrupt with many foule abuses errors and abhominations yea so corrupt as it is not lawfull nor safe for vs to communicate with her The Obseruation ye see consists of two branches the former is the ground of the latter auouching that shee is polluted with many foule abhominations the latter is an inference from the former that therefore it is not safe nor lawfull to ioyne with her The whole obseruation is to be vnderstood of that Church specially in respect of the Popish faction the Pope and his Darlings for as when wee spoke in charity for them acknowledging that in some sense they are to be reputed a true visible Church it was intended of some that were of better Spirits amongst them that are sounder in some chiefe points of Religion and that are not so obstinate in their errours as the rest So now that we come to speake in zeale against them that they are so foulely polluted that it is not safe to ioyne with them It is intended in respect of the Pope and his chiefe Darlings and factors called the Popish faction neyther is this any wrong to the Church that we so speake of the whole body in generall tearmes because the Church and faction are there mingled together in that Body as when wee come into a Barne floore and see a great deale of chaffe in the same heape with good wheat we may speake fauourably of the wheate and say there is good corne and we may speake disgracefully of it too and say it is but light stuffe We will begin with the first part of the obseruation that condemnes her corruptions And we will reduce all her corruptions to these two sorts First matter of Doctrine secondly matter of practice And though these be much incident one to the other yet for playnnesse sake we will distinguish them God willing as well as wee can First for Doctrine the point is this The Doctrine of the Church of Rome as it is at this day vnderstood and maintained by the Popish faction is very vnsound and corrupt full of grosse and abhominable errors they haue changed the truth of God into a lye light into darknesse and the Gospell of Christ the comfortable Doctrine of grace and faith into the erors of Antichrist and the damnable Doctrine of workes and merits and of mans traditions We wil not speake of all her corruptions in doctrine that were too much only we will shew it in some chiefe particulars that briefely we wil reduce them to these foure heads The first is error in Doctrine concerning the Scripture the second is concerning the direct
reasons First where there are many particulars of one and the same kinde there must bee acknowledged by the rules of nature and reason some generall notion or apprehension wherein they all meete together to beare the name and to comprehend the nature of all As for example there are many particular persons of men being of one and the same kinde and therefore there must be one generall humane nature in which they must all meete and bee comprehended And therefore whereas we haue many Parochiall Churches in England of one and the same kinde they all may rightly be tearmed and comprehended vnder one name that is the Church of England Secondly if but two or three congregations liuing in a City or about it may be so called the Church of that City as it is very probable if we compare Reuel 2.1 with Acts 20 17. why may not therefore all Parochiall Churches of any one land bee called the Church of that land or nation Thirdly it is not against the nature and being of a Church to be nationall the Church of the Iewes was directly so vnder the former Testament the Iewes being cast off the Gentiles are come in their steade and therefore where any whole Nation of the Gentiles doe publiquely and generally embrace the sauing ordinances of God as the Iewes did I see not but that they may rightly bee called by the name of a Nationall Church why may not the Church of England be called a Church of England now as well as the Iewes were called a Iewish Church heretofore Lastly whereas I speake of our whole Church in generall that it is in some measure a sound Church it must be vnderstood in respect of the better part the whole taking the denomination from them for if it be proued true but in some parts that is in our most Religious and best ordered congregations that they are so then I hope charity will grant I am sure reason will that the whole Church may lawfully take her denomination from the better part else no part 〈◊〉 congregation can be rightly affirmed to bee a true and sound Church for it is so called properly in respect of the true beleeuing and liuing members that are therein though the greater part oft times are Hypocrites Thus we see the note is set vpright Let vs proceede to the proofes of it Reas 1 Many reasons may be alleadged to proue it three or foure shall serue the turne The reason before mentioned prouing the Greeke Romane and Lutheran Churches to be true Churches being applyed vnto vs proues vs sufficiently to be a true Church because wee affirme the whole foundation and euery part thereof But in this we haue vndertaken more that is that our Church is in some good measure a sound visible Church and therefore that is the point here to bee holden to And the first reason to proue this is from the infallible markes of a true and sound Church Wheresoeuer the Word and the Sacraments are in publique profession in vse so that the Word in some good measure is purely taught and the Sacraments rightly administred and obedience to them both accordingly professed there is a true and in some good measure a sound visible Church But in the Church of England the Word and Sacraments are in publique profession in vse so that Word is purely taught and the Sacraments rightly Administred and obedience to them both in some good measure professed And therefore the Church of England is a true and a sound visible Church For the proposition I haue handled it before in deliuering the markes of a true Church and therefore I will referre you thither for the proofe of it For the Assumption none will deny but wee haue the Word and the Sacraments and profession of obedience to them both but the Question is whether wee haue them purely or no for the measure of the soundnesse of a Church is esteemed according to the measure of the purenesse of these markes where they are more pure there is a more sound Church and where they are lesse pure there is a lesse sound Church But in the Church of England they are pure without traditions or mans inuentions therefore the Church of England in some good measure is a sound visible Church Wee are charged by the Separatists that we preach canons and mans constitutions as Gods Wor◠But wee Answer These are not taught for Doctrines but onely serue for some passage and carriages touching Gods Seruice specially in Church gouernement Secondly they say we suppresse some part of Gods Word as Discipline I Answere All that we know wee teach expresly and impartially if there should be any faylings as we know there are in all Churches yet that hinders not but that they are in some good measure purely taught And so the truth still stands good that the word taught amongst vs so also the Sacraments are rightly administred amongst vs for the substance of them if there be any error in circumstance as wee know none neyther yet that doth not nullifie the action nor ouerthrow the truth of this Assumption Likewise obedience is truely professed thereunto at least by some yea by a great many too through Gods mercy And therefore the note stands firme and true that the Church of England euen as it now stands is a true and a sound visible Church Reas 2 The second reason is taken from the comparison of the visible Church with the inuisible Take it thus that faith and Religion which being truely beleeued and obeyed by the whole company of the Elect makes them the true Church inuisible the same faith and Religion being publiquely taught and learned in a visible congregation and by them professed iointly to bee beleeued and obeyed that in some good measure makes them a true and in that proportionable measure a sound visible Church for the visible Church is so called respectiuely to the Church invisible as they publiquely and ioyntly professing the same sauing faith which the inuisible in the minde and truth of heart beleeue and obey But our Church doth ioyntly and publiquely professe that faith which the inuisible Church doth truely embrace and thereby is made a true Church visible euen that whole truth that is reuealed in the Word as by our articles of faith and Religion it doth appeare which is the ioynt confession of our Church yea our very aduersaries may witnesse for vs in this Aynsworthe saith I doubt not but your Doctrine hath saued many therefore it must needs bee the same Doctrine of faith which makes the true Church inuisible And so Iohnson acknowledgeth that very many amongst vs are true Christians by that knowledge and faith which here they haue attayned vnto only setting them a part from the constitutions of our Church and if any man elsewhere in the world doe truely beleeue and obey that faith which we professe who can deny him to bee a member of the true inuisible Church Our Church
either more or lesse pure Fourthly they are more or lesse perfect Exception 1. Exception 2. Exception 3. The Church of England a true visible Church Eleuen Considerations to moue vs in England to be thankefull for the truth of God amongst vs and they shew the greatnesse of the blessing The second thing considerable in a true visible Church are the causes of it And they be of two sorts The second sort of causes haue first spoken of and they of two sorts Of this diuers Of this diuers The first sort of causes handled such as cause the Church directly and these are foure taking the Church in a comparatiue sense Taking the Church absolutely there are siue The efficient cause The instrumentall cause First outward Secondly inward How all the three persons haue a hand in causing the Church The Church of England iustified to be a true Church against the Separation The Church of England hath the meanes of saluation and of a Church Obiect You want dâ—scipline Your Ministers haue not a true Calling You haue your Calling from the Church of Rome You haue no couenant betwixt you and God Obiect You want the successe of the meanes It is ordinarily effectuall The first thing considerable in a visible Church the members of it In it first of the head And in it three things Corpus adaequatum Sit Christus Christiani caput Aug. lib. 3. cont Petil. c. 42. Reinolds confer 5. The blasphemy the Church of Rome doth run into in saying the Pope is the head of the Church The blow they giue to Christ therein in two respects First in regard of the body the Church The Pope is Antichrist Christ neuer gaue the headship of the Church to Peter Papists plea for the headship of the Pope answered Places alleaged by them for this answered as Mat. 16.19 And Ioh. 21.16 17. And Mat. 16.18 Christ saith He neuer will giue it None is able to weeld and sway it Secondly in regard of the Head Christ The power and authority that is giuen to the Pope proueth that he cannot be a ministeriall head as is pretended but rather a supreame head The Pope is made the Doctor yea the only Doctor of the Church The Pope doth what he doth of himselfe and not as vnder Christ for he taketh not the course prescribed by Christ in that he doth The Pope taketh vpon him to iudge the Apostles doctrine and so to be Peters Master and so proues himselfe to be Antichrist The Pope takes Christs name vpon him viz. Chiefe Shepheard Obiect You make the King head of the Church The word Head of the Church to be warily vsed because not found in the Scripture Christ the Head of the Church is visible Matter of comfort to the Church many wayes The second thing considerable in the third thing touching a visible Church viz. the members thereof in a more strickt sense and they are of three sorts The first sort and of the diuers kinds The second sort And of this two sorts The third sort Hyper. method 574. Additum diminuens A Church cannot be denied to be a true visible Church though there be an hundred hypocrites in it to one beleeuer The Brownists obiection of our Church being a prophane multitude answered diuers wayes Obiect You let wicked ones continue in your Church without separation Hyp. 577. 580. c. Bernard against Brownists 1034. where the assemblies are bad there the good must separate but where the assemblies be good there the bad must separate The fourth generall thing considerable in a visible Church viz. the Markes of it Reasons why there should be Markes of the Church Two qualities of these Markes to make them legitimate The first quality and It is attended with three other tha◠〈◊〉 subordinate to them The second qualâ—â—â—â— of these markes Vrsin 582. Vogel 727. Caluin inst lib. 4 cap. 1 sect 10. in Acts 2.42 Non secùs ac belli duces vt dissipatum clade aliqua exercitum recolligant signa militaria vel accensos ignes ex edito loce conspiciendos proponunt quo pedem referant quotquot ex clade dispersis palantes vagantur Morn de eccles p. 27. Morney â—6 29 One sort of excepters against this doctrine and their exception Two considerations necessary Bernard against Separat 122. 123. â—â—Second sort of excepters against this doctrine and their exceptions Third sort of aduersaries to this doctrine viz. the Papists and the Markes they alleage and answers to them Bellar. de eccles mili p. 184. 188. The fifth thing considerable in a visible Church viz gouernment Vid. Polâ—â— 426 459. And in it fiue things handled First the harmes and euils that haue been raised in the Church of God occasionally by Church-gouernment Second thing in Church gouernment what is meant by it The third thing considerable in Church-gouernment viz how needfull it is Reasons and that of some sorts First sort of Reasons Second sort of Reasons Third sort of Reasons Fourth sort of Reasons Fiue differences betwixt the inward and outward gouernment of the Church 〈…〉 The fourth thing considerable in Church-gouernment viz. whether there be any prescript forme of Church Gouernment in euery particular set downe in the Word What the Scripture saith herein deliuered in two positions The first drawn into an Obseruation Two extremes to be auoided Second thing considerable in this fourth point of Church-gouernment viz. that there is not any one particular forme of Church-gouernment for euery particular set downe in Scripture The fifth thing considerable in Church-gouernment The whole forme of Church-gouernment consisteth of three principals First the dutie or actions to be done in Church-gouernment and they are sixe principall Vid. separat sâ—bisâ— 137. The second duties to be done Vid. Zegred 120. The third sort of duties to be done The fourth sort of workes to be done Church censures Reasons of this How to proceed â—â— this The 〈◊〉 dutyâ— The sixth duty The second principle whereupon Church-gouernment consisteth viz. the Persons or Officers that are to performe this duty generally Church-officers must haue two things First they must be qualified with a competent measure of gifts Secondly they must be lawfully appointed to such offices Particularly What these Officers are First Bishops First their name Secondly their office consisting in two things First in ordaining Ministers The obiection that the Apostles did ordaine as Apostles not as Bishops and Timothy and Titus as Euangelists not as Bishops answered Secondly in redressing things amisse Secondly Presbyters Their office first generally Secondly more particularly Thirdly Doctors Fourthly gouerning Elders Fifth deacons Philip preached and baptized rather as hee was an Euangelist than a Deacon Sixthly widdowes Eighthly the christian Magistrate wherein first that hee is a Church Officer Secondly wherein this office consisteth First generally Secondly particularly in fiue things The third pillar whereupon the Church-gouernment consisteth viz. the Rules and Lawes by which the Gouernours are to be directed And they are reduced to three heads
administration of the World he doth it respectiuely to his Church for the good and benefit of his chosen There being then such a neere coniunction betwixt God and the Church and the Church carrying the precedency aboue all other of Gods works that are who seeth not that the doctrine concerning the Church doth very closely depend vpon the Doctrine concerning God and therefore hauing been informed and instructed in the Doctrine concerning God it followes naturally that we now be instructed in the Doctrine concerning the Church Secondly the order is as naturall in respect of Christ in the second question for there is a more immediate and farre neerer communion betwixt the Church and Christ in particular then betwixt the Church and God in generall for Christ is the King the Church is the Subiect Christ is the purchaser the Church his possession he is the Shepheard they his Sheepe he is the Vine they the Branches he is the Head they his Body hee is their Husband and they are his Spouse and therefore except we will dis-sunder these whom God hath ioyned most neerely together after we haue spoken of Christ it followes next and immediatly that wee speake of his Church You heard in the second question that Christ was incarnate and that hee was a fit Mediatour betwixt God and Man Now in this third question we are to heare who they are for whom he was incarnate and for whose sake he doth accomplish this work of Mediation and those are the Church And therefore in respect of the Doctrine of Christ handled in the second question it followes naturally that now in this third question we doe handle the Doctrine of the Church Thirdly in respect of all the three questions compared and laid together the order is very naturall ioyne them all together and they sweetly and orderly expresse the summe of all Religion God doth saue his Church by Iesus Christ God is the Author that saues Christ is the Instrument or meanes by whom hee saues the Church is the subiect or matter to be saued God purposed to saue his Church but not without the mediation of Christ Christ came to saue the Church but not without warrant frō God the Church is saued but not without God nor without Christ but by God in Christ according to that in 2. Cor. 5.9 God was in Christ reconciling the world to himselfe where God is set downe in the first place Christ in the second and in the third the reconciled world that is the Church So you see the first branch of the Introduction the order of the questions in themselues and so our order to bee very naturall The second branch is this that the matter of the question is of great weight and importance For first the right knowledge and vnderstanding of the true Church is very profitable and of necessary vse and secondly the ignorance or mistaking of it is exceeding dangerous and hurtfull First the knowledge and vnderstanding of it is very profitable and of necessary vse and that in many respects first for direction secondly for confirmation thirdly for confutation and fourthly for consolation And first for direction for on the one side generally most men are endued with this principle that they ought to ioyne themselues to the true Church or else they can haue no saluation And on the other side generally all Heretikes and Schismatikes doe challenge to themselues the name of the Church as if they were the true Church and none else What is to be done in this vncertainty Wee must search the Word of God first learne there what the true Church of God is and that is the onely right Assembly that safely and boldly thou mayst ioyne thy selfe vnto Therefore for direction this question is very profitable Secondly for the confirmation of our faith for howsoeuer the Word and the Spirit are the best and most sufficient witnesses that the Faith wee embrace is the true sauing Faith yet our weakenesse requires also some outward witnesse to testifie the same vnto vs the best and onely witnesse in this kind is the true Church which is the Pillar of Truth Therfore we must first know what this true Church is and then finding that it doth embrace the same Faith with vs and we the same with it we are thereby certainely assured that we are in the right Faith Thirdly the knowledge of the true Church is profitable and necessary for the confuting of Aduersaries for the Papists on the one side and the Brownists on the other doe lay hard against vs that either we are no Church or at least a false Church therefore it is most necessary for vs to know what the true Church is that so we may discerne them and to iustifie our owne Church and our standing in it against all the oppositions Fourthly it is necessary for consolation and comfort of conscience for what greater comfort to a Christian soule then to know that it rests in the bosome of Gods owne Church I must first therefore know what this Church is before euer I can attaine to any sound comfort in this Case Therefore in these respects the question is very profitable and of great waight and importance Secondly the ignorance and mistaking of the true Church is exceeding dangerous and hurtfull for first many men are carelesse and wretchlesse and will not ioyne to any Church at all aske them the cause they wil answer First that there is so much difference about the Church that they know not what to make of it Secondly others would faine ioyne to the true Church but they dare not ioyne to this or that particular Church because they know not which or what is the true Church Thirdly others mistake the false Church for the true and so ioyne to the false in stead of the true and so runne headlong from God to the Diuell from truth and saluation to errour and condemnation I dare say that the very name of the Church misvnderstood hath been one of the greatest snares that euer the Diuell vsed whereby to entangle men in Popery and this one Allegation hath made more to become Papists and to continue Papists then any ten of their best Allegations and pretences besides Lastly those that doe ioyne themselues to the true Church are doubtfull of their standing whether they be in the right or not and not knowing the true Church are easily carried away to another Church that is worse or to a false Church So yee see how dangerous it is to mistake or not to know the true Church wee haue lamentable experience of these things amongst vs in these dayes some turne Papists some Brownists some become of no Religion at all euen for this that the true Church is either not knowne or not rightly vnderstood of them yea the best and most tender Consciences amongst vs are somewhat vncertaine and fearefull of their standing because they are not rightly acquainted with this
on earth for the Reas 4 worlds sake that must stand till the appointed time of dissolution but it cannot stand longer then the faithfull are in it for whose sake onely it is vpholden for the holy seed is the substance of the world as I shewed Isa 6.13 and therefore so long as the world stands they cannot be vtterly destroyed Fiftly the Church on earth is the Nurserie for heauen Reas 5 now in heauen are many mansions to be filled vp euery day therefore there must be a continuall supply from the Nursery on earth Sixthly there must be a continuall warre betwixt the Reas 6 seed of the Serpent and the seed of the woman Gen. 3.15 betwixt the wicked and the godly therefore as the wicked seed of the Serpent and the seed of the Woman Gen. 3.15 betwixt the wicked and the godly therefore as the wicked the Serpents seed shal be alwayes on earth so likewise the faithfull the womans seed shal be alwaies on earth too Vse 1 The vses First this shewes the antiquity of the Church that it hath been from the beginning Truth is elder then falshood righteousnesse was before sinne Gods Church is ancienter then all prophane Assemblies whatsoeuer Caine is ancient being of the malignant Church but his Parents the Church in Paradise is ancienter Eue and Adam harkened to the voice of the Serpent and so committed sinne soone after the Creation yet there was a time before their fall when they beleeued and rested on God and his Word and were righteous The Diuell is a Lier from the beginning yet Gods Truth was in the beginning before that â—ie else it could not haue been peruerted with his Lye This serues first to stop the mouth of all Gainsaiers and aduersaries of Gods Church that Charge vs with nouelty to bee a new sect and challenge antiquitie to themselues that they are the ancient and true Church which are both lies for they are the nouellists not wee We are from the beginning before they had any being so that we are more ancient then they and their religion is nouelty and a new Sect. Secondly it may serue to confirme vs in the vndoubted assurance of the Truth and of that Faith and Religion which we professe That which is most ancient is most true as being immediatly and originally from the pure Fountaine the pure hands of God himselfe who is the ancient of dayes And contrarily all Religions which are lesse ancient are from some corrupt Channels degenerate from the originall sinceritie Now our Religion which we professe is most ancient and most pure and therefore let all contrary Doctrines and Religions hide their heads and be ashamed of themselues and yeeld the preheminence of pure Truth to our Religion that is most true and rightly ancient Vse 2 Secondly as this shewes the Antiquitie of the Church so likewise it proues the perpetuity of it As it was from the beginning of the world so it shall continue by succession to the end of the world as it was before all other Congregations so it shall see the rising and fall of all other Congregations but it selfe shall continue one and the same by a continuall succession where the Fathers are gone there Children shall stand vp in their steads and so Childrens Children to the worlds end There shall bee many changes and alterations from time to time yet still there shall bee a Church in all these changes If the Church faile in Paradise it shall be found out of Paradise If Israel fall away yet Iudah shall stand If the Iewes bee cast off yet the Gentiles shal be taken in Though Popery Turcisme and Iudaisme and Paganisme abound and fill the world and are vp in Armes against the Church yet there are some corners in the world that God hath reserued to shelter his Church in wherein they shall be preserued both from their persecution and infection The third Vse Is matter of Comfort to the faithfull Vse 3 First in regard of themselues for they are the onely people of continuance that are in the world they onely are sure of their estaâ—e and none else It is true that the wicked may flourish a long time in great prosperitie like to a greene Bay Tree but in time and sometimes very quickly they shall vanish away like smoke and consume as the fat of Lambes and nothing shall remaine of them but the faithfull shall stand fast for euer Psal 102.28 they may be afflicted persecuted and distressed on euery side yet they shall neuer be forsaken nor giuen ouer vtterly as a prey to their enemies If the wicked murder some of them yet God wil haue some of them remaine still let persecutours draw out the blood of Gods Children as long as they will or can yet still there shal be found some that will offer themselues to their bloody hands for the maintenance of Gods Truth as some are taken away God will still send them a new supply So then it is Comfort to them in regard of themselues that they shall neuer perish Secondly it is comfort to them in regard of their posterity and of the Church after them they need not say on their deathbeds as worldlings doe What shall become of my Children and goods after I am gone they need not say so of their spirituall goods let God alone with them leaue them to him the faithfull seed shall bee preserued and vpholden by his Fatherly prouidence to the worlds end and the gates of Hell shall not preuaile against them And as for the Truth of God the Gospell and the graces of the Spirit which themselues are seized on in their life time God will dispose of them to the right heires heires of his owne begetting add raising vp he will find heires for them successiuely from age to age to the last end Then Christ Iesus himselfe shall come and hee shall stand last vpon the earth and so the Church shall be the first and the last The first Adam the first man on earth beginning the Church on earth And the second Adam the last man vpon the earth finishing it vp by his personall presence hauing continued and maintained it by his owne power from the first beginning to the worlds end And shall the Church haue an end then No though all things bee then at an end yet the Church shall not yet be at an end but as it is for euer here so it shall continue for euer in heauen too and that in a farre safer and happier and more glorious estate then euer it did in this world Psal 102.28 Vse 4 The fourth Vse is for discouragement to wicked men and Persecutors in that which they doe against Gods Church What can they doe against it roote it out as many times they say they will No doe they what they can by themselues by their Instruments they can neuer roote it out Let Kings and Rulers and Gentiles and people fret and rage and band themselues together against the Lord and
Christian borne and yet ioyne with the Iewish Church in their religion hee is not of the Christian but of the Iewish Church and so it is of all others So then the name of Church and Religion are in some sense yoke-fellowes all Churches receiuing denomination from the Religion they professe Now then Religion being as the forme of the Church giuing it name and being therefore looke what Religion it is that the Church professeth and such is the Church to bee reputed There is a true Religion and euery Church embracing and professing the same is to bee reputed a true Church as the reformed Churches There are many false Religions and euery Church professing such Religion are false Churches as the Churches of the Heathen that worship false Gods and so embrace false Religions And so the Churches of the Saracens that erect and set vp Mahomet against Christ and of the Iewes that deny the comming of the Messiah in the flesh are false Churches But there are some Churches that embrace party Religions in part true and in part false yea what Church is so pure that is not tainted with some error and what Church is there so impure that professeth not some notable heauenly Truths We must therefore consider what truths and what errors they hold and so the truth will bee soone decided Without Christ there is no saluation and so no true Church 1. Ioh. 5.12 He that hath the Sonne hath life and he that hath not the Sonne of God hath not life If yee aske me whether one and the same Church may not bee a true Church in respect of some in it professing the truth or in respect of some fundamentall truths professed in it and yet a false Church in respect of some professing falshood in it or in respect of some fundamentall truths ouerthrowne in it I answer Surely it may till such time as the false Church hath gotten the vpper-hand and makes lawes for her errors and against the others truths with sentence of abandoning all those out of their Church which doe hold the truths So it was with the Church of Rome before the Councell of Trent And thus it was with the Church of Sardy Reuel 3.1 4. she had a name to liue but was dead and yet in the fourth Verse the Lord saith He hath a few names in Sardy c. Therefore take this for a Rule Whatsoeuer Church embraceth Christ Iesus God and Man the onely meanes of saluation is a true Church though tainted with many errors besides and on the contrary whatsoeuer Church beleeueth not this is a false Church though it hold many other excellent truths besides So much of the diuision of the name of the Church Now wee come to speake of the diuision of the thing it selfe that is of Gods Church which is not so to be vnderstood as if God had so many seuerall kinds of Churches for the Church as I haue shewed before is one and the same from the beginning of the world to the end that Church of God which was in the beginning and remaines now and shall continue to the worlds end is but one and the same Church therefore when we mention the diuision of the Church it selfe we meane not that it is seuerally diuided into diuers and seuerall kinds but distinguished in it selfe in diuers and sundry respects and principally for these first in respect of the bounds and limits or compasse of it secondly in respect of the seuerall portions belonging to it in the seuerall estates that it is ordained vnto thirdly in respect of the outward state of it to the world sometimes knowne sometimes vnknowne First it is distinguished in it self in respect of the bounds and compasse of it and so it is either vniuersal or particular vniuersall that is the whole company of Gods chosen both in heauen an earth But this hath no limits but is dispersed farre and wide ouer the face of the whole earth and reacheth to heauen it selfe But because I haue spoken of this before both in the Adiunct Catholike and also in handling the generall nature of the Church therefore I will trust your memories for that Point and not speake more here of it In the next place a particular Church that is euery particular company of the faithful or at least of those that are called to the profession of the faith which being seuerall by themselues of seuerall times and places are but particular Churches But because wee shall speake more properly of this when wee come to speake of the visible Church therefore we will respit it till then Secondly it is distinguished in it selfe in respect of the seuerall portions that belong vnto it in the seuerall states that it is ordained to and they are two The first is on earth or in this life and that is a fighting or warfare and the second is in heauen in the life to come crowned and triumphing And accordingly the Church is diuided into the Church Militant and the Church Triumphant To begin with the first the Church Militant is the Congregation of the faithfull on earth that doe continually exercise a spirituall warfare against sinne and Satan and all the aduersaries of God and of his Religion Marke the parts of the definition I say it is a Congregation of the faithfull that doe thus fight for though Hypocrites and sometimes those that doe persecute the Gospell doe fight the Lords Battels and so in a generall sense may be reputed parts of this Militant Church yet that is but colourably and outwardly for some sinister respect not in truth and singlenesse of heart nor in true hatred of sinne nor in a true desire to obey God and to aduance his Kingdome and glory And therefore to speake properly none are true parts of this Church Militant but the faithfull onely Secondly I say it is a spirituall warfare and that in many respects First it is spiritual in respect of the end of it for though sometimes the aduersaries of the faithfull oppugne them in their bodies and outward states yet it is meerely in a spiritual respect either directly or indirectly to hurt their spiritual estate or life of Grace so likewise when the faithfull defend their bodies or outward estate against their aduersaries when they maintaine their reputations or their liues it is not so much for the thing it selfe as to defend and maintaine our spirituall estates Secondly it is spirituall in respect of the weapons that are vsed in this fight for they are chiefely spirituall on both parts the aduersaries weapons are temptations c. the faithfull their weapons are the whole Armour of God Thirdly it is spirituall in regard of the Generals of the Field on both sides which are Spirits Gods good Spirit on the side of the faithfull and Satan and spirituall wickednesses on the wickeds side The third thing in the note is this that this warfare must be exercised continually for the enuious man
is as opposite to the Popish Church the true Church is sometimes though not alwayes inuisible which is partly in the Fourth and Fifth senses aboue specified So that the Church euen then when it is after a sort inuisible is also after a sort visible too that is it is inuisible because it is not easie and plaine to be discerned and visible because it is discerned by some though hardly and so consequently those Papists that make the visiblenes of the Church to be somtimes such that it can hardly be knowne agree with vs in the thing directly though they differ in the phrase and manner of Speech Now I will giue you some generall aduertisements here concerning the Church inuisible and visible whereby you may the better conceiue and vnderstand the whole busines first you must know that the Church inuisible is the whole company of Gods chosen in heauen and earth whether they be called or to be called whether they doe professe the Truth or whether they doe not yet professe it for Gods chosen which are not yet called nor doe not yet professe the truth are of the inuisible Church too as I haue heretofore shewed Secondly the vniuersall visible Church is the whole company of knowne professors on earth The differences betwixt the vniuersall inuisible Church and the vniuersall visible Church are these following 1. The inuisible conteines all good Wheate without chaffe 1. The visible conteines good and bad Wheate and chaffe together 2. The inuisible is partly in heauen 2. The visible onely on earth 3. The inuisible is of all times and places from the beginning to the end of the world 3. The visible is onely of certaine times and places asunder 4. The inuisible hath many sheepe belonging to it that are not yet brought into the fold 4. The visible hath many within the fold that professe to bee sheepe yet indeed are Wolues 5. Against the inuisible the Gates of hell shall neuer preuaile 5. Against the visible they may and doe preuaile in a sore measure sometimes vtterly rooting it out in some particular places as we see in the Churches of Ephesus and the second and third Chapter of the Reuelation They may preuaile against the visible Church to the horrible defiling and destroying of them But so they cannot do against the inuisible Church for that is out of their Reach The second aduertisement is this That the inuisible Church on earth is the whole Company of Gods chosen liuing in the world whether professing or not professing the truth whereof though some parts bee visible that is such as make open profession yet all cannot be seene Or more particularly it is a company of faithfull or professors for this being partly visible may haue Hipocrites in it euen whole hundreds that make profession of sauing faith yet so secretly either by reason of the fewnesse of their number or feare of persecution or the timorousnesse of their nature that they can hardly be discerned to be such So that one and the same Church may be visible and inuisible at once visible as making some profession that may be and is seene to some and yet inuisible too as not making that open profession that publike notice may be taken of it yea one and the same man may be a member of the Church visible and of the Church inuisible at once of the visible as his profession being partly seene and of the inuisible that is of the vniuersall Church as his Election faith and other inward graces are not seene The third aduertisment is that those that are of the Church both visible and inuisible are therefore saued not so much because they are of the visible Church for then all of that Church should be saued which is not so but because they are of the inuisible Church too for there is none of that that is of the inuisible vniuersall Church but are and shal be saued So likewise a man may bee no member either of the visible or inuisible and yet hee is not damned because he is not of the visible but because he is not of the inuisible vniuersall Church The fourth Aduertisement is this How we are to vnderstand some things that are affirmed of the Church in the Scripture for it is spoken of in diuers senses in the Scripture as first some things are affirmed of the visible Church onely which cannot be vnderstood of the inuisible as that in Matth. 13.47 48. where the Kingdome of heauen that is the visible Church is compared to a Net which gathereth both good and bad fish for the inuisible vniuersall Church containing onely the Elect hath no bad fishes in it Againe some things are affirmed of the inuisible Church onely which cannot be affirmed of the visible Church as that in Cant. 4.7 Thou art all faire my Loue and there is no spot in thee No visible Church but hath many spots therefore this is to be vnderstood of the inuisible onely And so likewise that which I haue spoken of heretofore that they are knowne onely to God and themselues is to bee vnderstood of the inuisible Church onely Againe some things of both and that in many respects First some things which are principally spoken of the visible Church are abusiuely applied to the inuisible vniuersall Church the whole taking denomination of the greater part as Matth. 8.12 The children of the kingdome shall be cast out This is spoken principally of the visible Church of the Iewes that should be cast off and yet is applied abusiuely to the inuisible to the children of the Kingdome whereas none of them can be cast off but shall certainely bee saued So Reuel 3.1 4. in the first Verse the Lord saith to the Church of Sardy Thou hast a name that thou liuest but art dead Here is a dead Church yet in the fourth Verse the Lord saith Thou hast a few names in Sardy which haue not defiled their garments c. Here is a liuing Church how is this to bee vnderstood This is spoken principally of the visible Church that it is a dead Church but is abusiuely applyed to the inuisible Church which was amongst them the whole taking denomination of the greater part And Rom. 10.21 compared with Rom. 11.1 In the tenth Chapter and last verse Israel is said to be a disobedient and gainsaying people In the eleuenth Chapter and first Verse they are said to bee Gods people which is to be vnderstood as the place before Some things are principally affirm'd of the inuisible Church but analogically are applyed to the visible Church as the whole taking denomination from the better part As for example If I come into the Barne and see a heape of Corne among the chaffe I may say truly It is a heape of Corne though the most of it be chaffe naming it from the better part And in this sense when the visible Church receiueth her denomination from the better part the Church may bee called the Body of Christ
outwardly discerned to the worlds end And this is it that Austen and the Fathers meane when they compare the Church to the Moone that is sometimes in an eclipse so darkened that it cannot be seene So we see we haue the consent of the Fathers too against the Papists And so much for the proofe of the Point The Reasons are many and they all strengthen one another especially the first three must be laid together else they are not sufficient apart to proue the Point Reas 1 The first Reason is this The members of the Church are sometimes very few they are alwayes few in comparison to the wicked but sometimes they are few simply in respect of themselues as in the old World when the Church was in Noahs Family Now that which few doe except it be some notorious thing or person is little obseruable to the World Reas 2 Secondly as they are few so withall for the most part they are but meane persons the poore receiue the Gospell Now that which poore and meane Ones doe is generally neglected not taken notice of except it be some notorious exploit and therefore Reas 3 Thirdly that which they doe the profession of Christ is no such notorious thing that the World regards it or takes notice of it and therefore it is not sought after except it be either by the true members that seeke to ioyne with it and they are but very few or else by persecutors and such seeke after it onely to destroy it as Herod did after Christ Matth. 2.13 not to bee members of it And hence it is that they are so hardly discerned Fourthly their Persecutors many times bring them to Reas 4 this low scantling and so it was in the dayes of Eliah the Prophet the Prophets were slaine with the sword 1. King 19.10 and that was the reason of the scarcity of the faithfull in those times And so it was in Dioclesians time all the Christians that were found were put to death their bodies were burnt and their Temples were ouerthrowne where was the face of the Church at this time Persecution had brought it to this low scantling that it was not to be discerned And this is shadowed to vs in Matth. 8.24 by the ship that our Sauiour and his Disciples were in that was couered with waues so that it was hardly to be discerned yet it sanke not so is the state of the Church of God in this world that sometimes it is couered with the waues and rage of persecutors like to be swallowed vp hardly to be discerned but yet it liues Fifthly sometimes Heresies and Schismes arise in the Reas 5 Church and they sway the world after them ouercomming the true doctrine and the communion of the Church as it was in the time when Arius with his Heresie ouer-spread the whole world in so much that the World did wonder at it selfe to see it selfe become an Arian as the Ecclesiasticall History sets it downe Where could a man say now This is the true Church whereunto I must ioyne Sixthly those that make profession to be and indeed Reas 6 are of the Church are but men and therefore sometimes fearefull and will not stand to their profession but flie away as the Disciples of our Sauiour did Matth. 26.56 they all forsooke him and fled like fearefull men where was the face of the Church then Seuenthly Counterfeits and Deceiuers are very cunning Reas 7 and will set as good a face on idolatry and superstition on hypocrisie and on the Synagogue of Satan as the Church of God can doe on the sauing faith and Religion the false Apostles can transforme themselues into the Apostles of Christ 1. Cor. 11.13 14. and Mat. 24.24 our Sauiour saith that false Christs and false Apostles shall arise and shall shew great signes and wonders so that if it were possible they shall deceiue the very elect So that the true Church shall not be so easily discerned because of these deceiuers Reas 8 Eightly the Corruption of mans heart which suffereth it selfe easily to be drawne from the truth and to content himselfe with the name and shadow of the Church and Religion when the truth and substance is gone as the Scribes and Pharisies and the Iewes did in our Sauiours time And hence it is also that the Church is brought to so low an estate sometime Reas 9 Ninthly it is from the malice of Satan his instruments for they cannot abide that the Church should flourish so much as outwardly Reu. 12.4 to 14. who draue the Woman into the wildernesse but the great red Dragon the Diuell Reas 10 The tenth reason is taken from Gods mercifull prouidence and wisedome that hides his people from the rage of the wicked he hath them in a Corner and yet is contented to let them lie hidden that they may haue a breathing time from persecutions and that their enemies may not bend their forces against them therefore oft-times there is no apparant face of a true Church but God hides the faithfull secretly in his Tabernacle from the eyes of men that their enemies may not persecute them As also thereby hee tries the faithfull whether they will walke by faith as well as by appearance for whilst there is an outward face of a true Church many wil make an outward shew of the profession of faith and religion But when there is none then here is the triall whether men will walke faithfully or no. Likewise God doth it for the iust condemnation of the reprobate he leaues them iustly without any apparant teaching or profession of better Religion to perish in their owne sinnes and ignorance flattering himselfe that he is in the right because he can see no better any where else for when they heare of no better religion then their owne they harden themselues in it and so iustly perish Lastly God hath passed his promise onely for the perpetuity Reas 11 of his Church for the being of it not for any flourishing outward estate Matth. 16.18 The gates of hell shall not preuaile against the Church to ouercome it and to destroy the being of it but any thing else they may do to it they may deface it suppresse it banish it driue it into a narrow Corner but they shall neuer ouercome it they may and doe destroy the perpetuity of the visiblenesse of it but the perpetuity of the being of it they shall neuer destroy Thus farre God hath promised and tyed himselfe and so farre we may expect and looke for it and no further So much for the reasons The Vses are these First this serues to refute those Papists Vse 1 that hold a perpetuall notorious visiblenesse of the Church Some doe not hold it therefore it refutes those that doe their Speeches are large in this kinde for they say that the Church must be as notoriously visible as any kingdome in the world and their notes of the Church as multitude succession pompe visibility headship and that at Rome
the true Church and Christ and his Apostles must be Heretikes Lastly for vnitie and consent that is no Note vnlesse it be vnity and consent in the faith and sauing truth of God so that still all their Notes runne vpon this maine point of Faith and sauing Truth which is our Note For how doth the Church of Rome know her selfe to be a true Church Surely by the Word whereby they proue that shee was once a true Church that is the ground of all So that their Notes of Antiquitie Succession Multitude and Vnitie or Consent came in but to second that prouing by these that therefore she is so still because by the Word it is proved first that she hath been a true Church and so that she cannot erre doe they not labour by all might and maine to proue it by the Word that so their Church may be yeelded to be Catholike so that still they iustifie their Church by the Word as well as they can as that being indeed the onely witnesse to iustifie any Church by Also if an heresie arise how doe they disproue it but by the Word principally So that still the Word by their owne practice whatsoeuer for a shift and for contention-sake they professe is the best and truest witnesse of a true or a false of a Catholike or Hereticall Church yea they themselues put these very things into the definition of a true visible Church that is the VVord and the Sacraments and Profession and that chiefly as Bellarmine therefore by their owne confession we that haue these markes are more certainely a true visible Church than they that haue any other markes whatsoeuer So much for the reproofe of these aduersaries that except against this Doctrine Vse 2 The second Vse is for confirmation to vs that our standing is good in this Church because wee haue the true markes of a visible Church I say not that we haue a pure Church free from all corruption we must pray against the corruptions of it but I say we haue a true Church for we haue the VVord as truly and sincerely preached in our Church as in any Church and so we haue the Sacraments rightly administred and if I should grant that any thing were miscarried by the wearing of a Garment or such like thing yet it hurts not the thing it selfe And so for Obedience it is true that many doe not professe obedience but rather prophanenesse and yet some there are that doe professe truly and sincerely Therefore let vs not doubt of our standing but that it is good and let vs praise God for these good meanes and labour to profit by them lest God take them from vs and giue them to others that shall bring forth better fruits than wee haue done And so much bee spoken of the Notes and Markes whereby a true visible Church is discerned The fourteenth Lecture of the Church WEe haue spoken as you may remember concerning the Church visible first of the Definition of it secondly of the causes of it thirdly of the memhers of it fourthly of the notes and markes of it Now wee are to speake in the fifth place according to the order set downe of the gouernment of it And it followes orderly for when we haue seene what this Church is and the causes whereby it is and the members whereof it consists and the notes and markes whereby it is discerned from all other companies then it followes orderly to know in the next place what gouernment this Church hath first whether it hath any at all and secondly if it haue any to know what gouernment this is that is the point then wee are to speake to namely Church gouernment A point in my iudgement that in regard of it selfe needs not to be so exactly looked into and precisely stood vpon now as heretofore but yet in regard of many vnhappy differences and inconueniences that haue risen about it and beene occasionâ—d by it in the Church of God therefore to satisfie the Consciences of some that are weake and to stoppe the mouthes of others that are clamorous humourous and peruerse and to maintaine peace and vnity in the house of God and to iustifie the State of all reformed Churches professing the sauing faith of Iesus Christ that howsoeuer they differ from one another in the matter of Church-gouernment as some haue many faylings and sore blemishes in their Gouernment yet all are true Churches of God I say in these respects I know not any one point of Religion not fundamentall so necessary to bee throughly sought into and aduisedly and duely to bee considered of Therefore in this regard I purpose to speake of it as God shall enable mee That which I purpose to speake concerning this point I will reduce to these heads First I will speake of the harmes and euils that haue beene raised and that haue happened by this question of Church-Gouernment secondly I will shew what is meant by Church-Gouernment thirdly I will shew how needefull it is in the Church Fourthly whether there bee a precise Rule left by the Apostles for this Gouernement Fifthly if there bee not then what is to bee done in this case Hee that resolues mee in these points resolues mee of all that can bee spoken concerning Church-Gouernment Wee will beginne therefore with the first point The harmes and euils that haue been raised vp in Gods Church hereby Infinite are the euils which this matter of Church-Gouernment hath occasionally bred and brought forth in the Church of God I say occasionally not of it selfe for the thing in its owne nature is holy and good and therefore naturally can yeeld no such bad fruits but occasionally as being abused by the malice of Satan and the corruption of mans heart hence it is that it brings forth such bad effects The fault is partly in the Gouernours and partly in the gouerned First the Gouernors sometimes when they bee proud and hauty contemning their inferiours striuing with equals aspiring to the highest places as is euident in the Papall gouernment And some tokens of bad Gouernours the Scriptures giue vs as Couetous giuen to filthy Lucre abusing their places and Authority to their owne priuate gaine negligent and carelesse like Gallio in the Acts making no conscience of the faithfull execution of their Office Secondly there are faults in those that are Gouerned some ambitiously seeking for higher places than they are fit for some are enuious maligning and spiting their superiours some are sensuall despising Gouernment some are ill-tongued speaking euill of those in Authority some are obstinate and rebellious resisting their orders and proceedings and will not endure their necke vnder any yoke Lastly some are humourous and peeuish denying that power set ouer them to bee lawfull labouring for innouations and changes and new platformes of gouernment of their owne deuising contrary to that already established These and the like Aduantages hath the enemy from time to time wrought vpon
may erre And how can the Papists maintaine their doubting of saluation with the not errring of the Church yes say they though wee know what wee are now members of the true Church and therefore in the state of saluation yet wee are not sure what wee shall be whether wee shall continue so or not but yet then they confesse that there is assurance of saluation for the time present though not for the time to come and how also can they maintaine the falling away of the faithfull with the not erring of the Church For the faithfull are chosen of God but some of these that are of a visible Church are only called If then the chosen faithfull may fall away then those that are onely called much more yes saith Hosius Euery particular member may fall away but the whole Church cannot but I answer that the only bar to stay men from finall falling away is the decree of Gods election which is tyed no more to all the Church in generall then it is to euery man in particular but they retort this on vs you say they deny the finall falling away of the faithfull and yet affirme the finall falling away of the Church and yet also you call the Church the company of the faithfull I answer when wee say the faithfull cannot fall away for euer wee vnderstand the chosen faithfull But when we say the Church may fall away we meane only the faithfull by profession and by calling only not by election when we say that the Church is the company of the faithfull wee vnderstand it properly of the whole members not of any visible congregation and for that which they obiect that the Church cannot erre because the Church is the Spouse of Christ the Piller and ground of truth and because it hath the promise of the spirit to this I answer that these do belong properly to the whole militant Church not to any particular visible Church but onely by proportion that is so far forth as the faithfull and chosen are found in it But notwithstanding this promise of the Spirit they may sinne and therefore they may erre too for Gods Kingdome is the Kingdome of righteousnesse as well as of truth and that holy Ghost is the Spirit of grace against sinne as well as the spirit of truth against error he is a sanctifier as well as an inlightener And so much shall serue concerning the first doubt and question whether the Church may erre or no. The second matter of doubt is concerning the necessity of being a member of the Church if euer wee will attaine saluation And hence ariseth this question whether any may be saued out of the Church or no For this is one singular prerogatiue of the Church that whosoeuer is of it is in the state of Saluation and whosoeuer is out of it is in the state of Damnation To this question I answer that if we vnderstand it of the inward communion of the faith of the Church that is of the chosen it is simply true that without the Church there is no saluation at all And so also if we vnderstand it of the outward Communion in the profession of faith with the Church that is of the called it is true also that ordinarily and vsually without the Church there is no saluation So that it is true properly of the whole Militant Church and yet it extends to the visible thus far that if a man be where there is a visible Church if he ioyne not with it ordinarily he cannot be saued Doct. Take then the obseruation thus that Without the Church there is no saluation vnderstand it properly of the Church Militant but proportionably of the Church visible Esay 60.1.2 3. as there was light in Goshen when all Egypt beside was in darknesse so is there light and saluation in the Church when the whole world besides is in darknesse and the estate of Damnation And as all that were not in the Arke perished in the floud so they that are not of the Church cannot be saued but must needes perish with the world and that which the ancient fathers say is true that they which haue not the Church for their mother haue not God for their father and surely they that are not of the Kingdome of heauen here on earth shall neuer be of that Kingdome which is in heauen The reasons are these First the Church is the fold Reas 1 they that are not within this fold are no sheepe neither haue they Christ to be their Shepheard Secondly Election the promise of grace Christ himselfe Reas 2 the holy Spirit sauing Faith Holinesse Righteousnesse the vse of the meanes all these are onely in the Church and are no where else to be found Therefore they which are not in the Church can haue no part in these and so can haue no part in saluation The vses are these first this teacheth vs to labour to be Vse 1 members of the Church If we liue in a place where the Faith of Christ is profest and doe not ioyne our selues with them it is a great and a damnable sinne euery one wil labour to be of that company that hath best and most priuiledges then labour to be of the Church for that hath the most and best priuiledges and labour also to bring others to the Church specially those that are thine owne labour that they may be of the Church and so in the estate of saluation Loue Sion let thy heart be rauished with the desire and prosperity of Ierusalem Secondly let those that are in this State let them Vse 2 walke in the light while they haue it lest it be taken from them and then they cannot tell whither they goe Thirdly here we see the misery of those that are not Vse 3 members of the Church for though they be else neuer so wealthy witty mighty glorious or otherwise worldly priuiledged yet they are no better then of the damned crue they are out of the estate of Saluation without God and without Christ in the world Fourthly this teacheth those that are of the visible Vse 4 Church that as they haue communion with the Church in profession So also to haue communion with them in faith else as good not to be of the Church as not to haue our part in the effectuall meanes of saluation with the Church Vse 5 Lastly heere wee may learne what is to be thought of those that separate from the Church as men cut off from the Church and so if they be without the faith of the Church they can haue no saluation The one and twentieth LECTVRE of the CHVRCH WE haue already spoken of the 6th generall point propounded to be handled namely of the priuileges of the Church Now we are to proceed to the seuenth namely of the aduersaries and opposites of the Church for as the Church of God is endued with many excellent priuileges aboue all other congregations whatsoeuer So no other company in
fruits that should be brought forth and grow vp in the Church And this he neuer giues ouer not though himselfe be foyled and cast vnto the earth for there hee persecuted the woman vers 13. nor yet though the woman bee carried away from him into the wildernesse yet there he persecuteth her vers 14. and 15. not yet though he bee disapointed of his Attempts yet hee giues not ouer but makes warre with the remnant of her seed vers 16.17 So that this place teacheth euery particular the point obserued See it yet more plainely affirmed by the Lords owne mouth in the former testament and set downe as an ordinance and worke of God himselfe Gen. 3.15 I will put Emnity betwixt thee and the woman and betweene thy seede and her seede he shall break thine head thou shalt bruise his heele here is a plaine opposition betwixt Satan and his seede and the Church and her seede and this is continuall for when his head was broke by our Sauiour Matth. 4. in ouercomming him in his temptations but specially at his death yet still he seekes to assault the Church and to bruise her heele And the same in effect is iustified by Christ himselfe in the new Testament Iohn 16.33 In the world ye shall haue affliction but be of good Comfort I haue ouercome the world c As if hee should say so long as you are in the world looke for affliction it is your portion here to be afflicted and assaulted with many aduersaries Yet last of all see it most plainely in the experience of all Ages In the fourth chapter of Nehemiah vers 7.8 when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodims heard that the walls of Ierusalem were repaired they conspired altogether to come and to fight against Ierusalem and to hinder them So in Heb. 11.35 36 37. where the estate of the Church in this world is set downe to bee this that many were stoned many racked others hewen asunder and others slaine with the Sword c. These are the assaults and oppositions that the Church is to expect in this life So the Apostle 1 Cor. 49. to the 13. speakes of the like oppositions that the Church meetes withall in this world that they were as men appointed to Death a gazing stocke vnto the world to Angels and to men c made as the filth of the world and the off scowring of all things And in the 1 Thes 2.18 the Apostle saith that hee would haue come vnto them but Satan hindred him so that wee see that Satan and his Instruments assault the Church continually and hinder their good proceedings So in Psal 2.1.2 c. the heathen rage and the people murmure the Kings of the earth bande themselues and the Princes are assembled together against the Lord and his Christ And in Act. 4.27 in both these places Christ himselfe is propounded for an example in this case that so all that beleeue in him and professe him may know what to trust to Herod and Pontius Pilate and the Gentiles and the people of Israell all were gathered together against Christ if it were so with our Sauiour it must needs bee so with all his members If they hated and opposed him they will hate and oppose them for the Seruant is not aboue his Master what Church euer was there in the world yea or what one true member of the Church that can no by their owne experience giue Testimony to this Truth Either in captiuity or out of it either vnder the Law or before the Law or after the Law Either Apostles Prophets or Patriarkes all from the first to the last yea Adam himselfe in Paradise see how hee was encountred and ouercome and so cast out of Paradise which all mankind rues to this day There is no place not state but heauen free there and no where but there shall the Church be triumphant there shee is alwayes militant assaulted and fought against by many Aduersaries that seeke to disquiet her peace and hinder her good proceedings So much for the proofe of the obseruation Now let vs see the Reasons of it And the first and chiefe Reason is the Iustice of God Reas 1 vpon the Serpent for when God ordained that Enmity betwixt the Serpent and his seede and the woman and her seede Gen. 3.15 hee was in a course of Iustice as a Iudge inflicting this is a punishment vpon the Serpent because he seduced our first Parents So that howsoeuer these oppositions light heauily and iustly on the faithfull yet it hits them onely as it were a by-blow for their chasticement the maine stroke is inflicted on the Serpent and his seede as their deserued punishment Reas 2 Secondly Satans Spite and Enuy against good men and good things is another Reason of it It is hee that stirrs vp and blowes all these Coales as after shall bee shewed It is gall and Death to him to see either good men or good things prosper And therefore he bends himselfe against them with all his power and might Reas 3 Thirdly the church and the men of the world haue contrary mouers the world hath flesh and Nature to be their mouer the Church hath grace and the spirit to be their mouer And so they haue contrary wills the one set vpon good the other wholly vpon euill and so also they haue contrary Ends the Church aymes at Gods Glory and at the Kingdome of heauen the wicked at their owne pleasures and profits and they tende to hell and therefore of necessity there must bee a perfect opposition of the one against the other in all their Courses as the Apostle saith Galat. 5.17 the flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary Reas 4 Fourthly It is the nature and condition of the good to bee crossed and opposed and it is the nature and condition of the wicked to trouble and vexe and hurt and fight against him that is more righteous then himselfe Reas 5 Fiftly Christ is a Signe to bee spoken against Luk. 2.34 and therefore they that professe and beleeue in him cannot but be mightily opposed not onely because they are members of a militanâ— head but also for that very cause because they professe and beleeue in him Reas 6 Sixtly It is so for the Triall of the faithfull themselues and of their faith First of the faithfull themselues so saith the Apostle 1 Cor. 11.19 There must bee Heresies euen among you that they which are approued amongst you may bee knowne And so the Apostle 1 Pet. 4.12 thinke it not strange concerning the firy Triall which is amongst you to proue you So likewise these oppositions are for the trial of Gods graces in vs of our loue to Iesus Christ whether wee loue him vnfaignedly and meerely for himselfe or for our owne ease and good and safety for if we loue him not for himselfe but for these then when these faile
vs now the voyce of the Scripture Therefore eyther they much wronged the womans voice in preferring Christs before it or else the Church is not of greater authority then the Scripture but the Scriptures of greater authority then the Church Iohn 5.33 to the 39. Iohn bare witnesse to the truth that Christ was the Messiah and his voyce therein is the voyce of the Church But doth our Sauiour rest there as if the truth were thereby sufficently confirmed no he disclaimes it in that respect verse 34. I receiue not the record of man and appeales to a higher and greater witnesse euen to his Fathers who did speake more sufficiently for him and doth not the Father speake in the Scriptures So that as the Testimony of Iohn is not greater then that of the Father but the Testimony of the Father greater then of Iohn so the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then that of the Church And in the 39. verse of that Chapter hee appeales from the Testimony of Iohn by name to Scriptures Search the Scriptures for they testifie of me as they being a greater witnesse then the witnesse of Iohn So in Luke 16. from verse 27. to 31. the rich man being in hell in torments intreats father Abraham that Lazarus might goe and forewarne his brethren that they might not come into those torments No saith Abraham they haue Moses and the Prophets and if they will not heare them they will not heare him The case is plaine if Lazarus had come to his brethren and told them that they should take heed of their brothers courses for hee was now in hell in torments for their sinnes if he had done thus had not his voyce been the voyce of the Church For what doth the Church but instruct exhort reproue and forewarne men from Sinne that so they might keepe them from hell and yet Abraham referres them to Scriptures as of greater authority and if Lazarus had come thus it had beene by miracle too which would haue added waight to his words and yet for all that hee referres them to the Scripture to Moses and the Prophets with a plaine affirmation of greater authority in them to perswade men from hell then if one had risen from the dead to perswade them The last place that I will adde for proofe of this point is in Iohn 10.3.4 the sheepe of Christ they follow Christ that is the faithfull they beleeue in him why because they know his voyce as who should say there is a secret skill that God hath endued them withall whereby they discerne the voyce of Christ from any other and that voyce of his they heare and beleeue it why because the Church tels them so No that is not it but because it is his voyce and he hath spoken it So that the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then the authority of the Church this is a materiall point not onely against the Papists but euen in our consciences that we may know what is the maine ground which wee are to rest vpon the Church or the Scripture Reas 1 The Reasons are many first the Scripture is the foundation of the Church Ephes 2.20 you are built vpon the foundation of the Prophets and Apostles Christ Iesus himselfe being the chiefe corner Stone that is ye are built vpon the Scripture then the Scripture is the foundation and the Church the building now we know that the foundation may and oft times doth stand fast without the building but the building cannot stand at all without the foundation therefore the foundation is a farre surer stay then the building and the Scripture then the Church Reas 2 Secondly the Scriptures is the immortall seede whereof the Church is begotten 1 Pet. 1.23 now which is greater the seed that begets or the fruite that is thereof begotten Reas 3 Thirdly the Scriptures are of greater authority to beget faith then Christs own miracles and therefore of greater authority then the Church Iohn 5.36 to the 39. Our Sauiour appeales from the voyce of Iohn which was the voyce of the Church to his miracles as being of greater authority and yet he appeales from his miracles to the Scripture as being of greater authority then them both And Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead and 2 Pet. 1.17 18 19. miracles are of greater authority then the Church and the Scriptures are of farre greateâ— authority then miracles that the Scriptures are of more greater authority then the Church I will make it plaine by a Simile In a Family the wife being of more authority then the childe her word shall stand when the childes shall not stand yea but the husbands word is of more Authority then the wiues for his shall stand when hers shall not then it followes that the husbands word must needs be of greater authority then the childes Fourthly that which speakes true alwaies must needs Reas 4 be of greater Credit then that which doth speake true but sometimes but the Scriptures speake alwaies true in euery tittle as the Lord himselfe who cannot lye speaking in euery sentence of it all Scripture is giuen by inspiration from God 2 Timoth. 3.16 but the Church speakes sometimes false for euery man is a lyer Rom. 3.4 therefore the Scripture is of greater authority then the Church or take it thus more plainly God is to be beleeued before man but the voyce of the Scripture is the voyce of God himselfe and the voyce of the Church is but the voyce of man therefore the voyce of the Scripture is of greater authority and is to be beleeued before the voyce of the Church Fifthly our assurance of any truth stands more on Reas 5 that into which it is last resolued then of that which being but a meanes thereto is it selfe proued by it As for example If I be sure the King will giue me an hundred pounds because hee hath promised and past his word for it this promise is but the meane of this assurance that which my assurance is last resolued into is the honesty of the King for if I be not principally resolued on that his promise can giue mee no certaine assurance Now our assurance of the truth of Scripture is last resolued into the authority of the Scripture it selfe the Church is but a meanes bringing vs thereto and it selfe leaning thereon For if I beleeue the truth because the Church saith it then I must be sure that the Church saith true but how should I doe it but by the Scriptures therefore my assurance of the truth stands on the authority of the Scripture not of the Church and so the authority of the Scripture is greater then the authority of the Church an Angell from heauen is not to
Messiah because he was so base and so meane in his outward estate and thereby they were so blinded that seeing they did not see that is though the matter were as cleare as the Sunne that euery one that had any eies might see it yet they did not The fourth Rule that we must be directed by before we come to expound Scripture is this we must bring humility with vs humblenesse of heart laying downe our mindes wils and affections into the hands of God to be fashioned and framed according to the shape of the Word and Spirit and that we shall be sure to be taught for to such the promise of teaching is made Psal 25.9 he will teach the humble his way Empty thy selfe that thou maist receiue of his fulnesse deny thy selfe that God may teach thee and become a foole that thou maist be made wise Fifthly we must hunger and thirst after the knowledge of the Scripture as after the foode of thy soule without which it would sterue and dye for euer and then thou shalt be satisfied Matth. 5.6 Sixthly we must be sure wee haue a good marke to ayme at when wee come to handle the Scripture namely Gods glory and the finding out of the truth not to know it onely but to liue by it that God may be glorified we must say Lord it is thy face we seeke and thy glory wee aymeat and this is the end that God himselfe aimes at in the tender of the Scripture to thee and therefore if thou set the same End before thee God will surely assist and blesse thee accordingly Lastly before we come to handle the Scripture we must looke well vnto our selues and marke and examine our owne ability and gifts and attempt not higher then thou canst reach without strayning too much for many striuing to reach higher then their strength and ability would reach vnto haue ouer-reacht themselues and that is it which the Apostle exhorts vs to Rom 12.3.4 Let no man presume to vnderstand aboue that which is meete but that he vnderstand according to sobriety as God hath dealt to euery man the measure of faith Secondly in the businesse it selfe what is to be done First we must take the Scripture and read it and consider and obserue the scope of the place and the consistence of it with the words going before and following after and compare sense with sense and phrase with phrase And if thy skill can reach so farre goe to the originall and thus doing thou shalt see the sense arise from the words sensibly as waters out of the Fountaine Yea but say the Papists the Scriptures are hard and containe darke speeches high matters and doubtfull words how can the vnlearned then expound them I Answer First for fundamentall points that concerne our saluation they are most plaine to euery mans vnderstanding that is eyther in the same place as most commonly it is or at least in other places as alwayes we finde it the Lord still confirming euery truth by the â—outh of two or three witnesses Other points also are plaine enough for the most part to a proportionable capacity I say not to euery capacity but yet so long as matters concerning saluation are plaine enough in Scripture that is enough But say they if you tye vs to this Rule to seeke the sense of Scripture by Scripture you doe but as Heretiques vsed to doe and yet they haue missed the right sense of Scripture I Answer It is true but that hath beene their owne fault the fault hath not beene in the duty It is in this as it is in the duety of Prayer many pray but they pray amisse as S. Iames saith shall not we pray because of that The second thing we are to doe in this action is this we must goe and consult with Gods Spirit who vnderstands them and best knowes the minde of God in them 1 Cor. 2.11.14 16. and therefore consult with him and wee shall know the minde of God too This is true say they but how shall we consult with Gods Spirit I Answer we must doe it by prayer and heauenly meditation the Spirit being by name Christs substitute on earth for this businesse Iohn 14.25 26. to teach vs all things and to bring them to our remembrance And looke what our Sauiour did when he was present vpon earth Luke 24.32 45. he opened the Scriptures to the Disciples and opened their vnderstandings that they might conceiue them so doth the Spirit now in his absence he opens the Scriptures to vs our vnderstandings that we may vnderstand them know the meaning of them But haue ye he Spirit say the Papists Yea we haue the Spirit of God for God promiseth to giue his Spirit to those that aske him to the meanest as well as to the learnedest And therfore that is but a scoffe of theirs to say you that are a plaine simple man haue you the spirit Thirdly we must still haue an eye to the Analogy of faith that is to those knowne grounds that are contained in the Creede the ten Commandements and the Lords Prayer and not admitte of any sense to crosse them For they are the summe and marrow of Scriptures in fundamentall matters they are in effect nothing but Scripture itselfe onely they differ in manner that which is more largely set downe in Scripture is there set downe in a briefe forme that so our eye might the better be fixed on them And this rule the Apostle teacheth vs Rom. 12.6 to prophesie according to the portion or analogy of faith as if hee should say still haue an eye to that Fourthly we must vse all Industry diligence watchfulnesse and study in reading and hearing the Scripture these helps procure rare and excellent things in carnall businesses and so will doe much more in Gods businesse Labour for the meate which endureth to euerlasting life saith our Sauiour Iohn 6.27 Lastly make vse of the Iudgement of the Church herein and of holy men that haue written vpon the Scripture both old and new the Papists bely vs when they accuse vs that we scorne the iudgement of the Church and affect nothing but singularity and nouelty No we hearken to the true Church and are much ruled by her iudgement yet not to builde only or chiefelye thereon but to be instructed thereby and to bee well aduised before we dissent For who among men are to be beleeued but they of the Church who haue the promise of the truth and of the Spirit made to them alone In the third place we come to that which wee must do after we haue layde the Booke of God by And the first thing that we must do then is prayer to God for the pardon of our faylings and for a blessing on our labours for prayer must bee the first second and last duty we must begin and end with it Secondly meditation we must meditate of it in our hearts as Mary did the words 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
conueying life and Spirit into them and they like liuing members receiuing this life and performing their seuerall Offices both to him and one to another Many other Titles there are of the like kinde all tending to shew not a Communion onely as my Beloued is mine and I am his but an vnion rather as they being one with him and hee with them their sinnes are his by Imputation and so his righteousnesse is theirs yea they are called Christ 1. Co. 12.12 so much of the second sort of Titles The third sort are giuen with reference to the faithfull as in Micah 4.8 It is called the Tower of the flocke as who should say all the flocke of Christ resorts to the Church as to a strong hold or Tower and if they recouer that there is perfect safetie so saith the Prophet Isa 14.32 The Lord hath stablished Sion and the poore of his people shall trust in it So in Gal. 4.26 she is called the mother of vs all shee is a fruitfull mother hauing many Children not the mother of one Nation onely as Agar but of all nations in the world and she is a very louing mother giuing her children sucke out of her owne breasts the two Testaments and thereby nourishing and bringing them vp till they be of greater strength yea till they be of a perfect and full age in Iesus Christ The fourth sort of Titles are giuen with reference to the world in generall and in this respect the Church is called the substance of the World Isa 6.13 So long as the holy seed stands so long the World stands when it decayes the substance is gone and the World perisheth so in this respect the Church is called the ioy of the whole earth Lam. 2.10 when the Church thriues the whole earth is the better for it howsoeuer many men grudge at this when the Church prospers yet they should reioyce at it themselues hauing no right to any blessing on earth but by their fellowship In this respect also it is called a Lillie amongst thornes Can. 2.2 which shews two things first the great and goodly grace and beautie of the Church how farre it exceedes all the Congregations in the world besides as the Lilly that is farre more glorious then Salomon in all his Royaltie exceedes the brambles the bushes and thornes And secondly it shewes also the tendernesse of the Church much adoe to be hatched and easily hurt in the world euen as the Lillie is amongst the thornes and so it shewes the harshnesse and troublesomenesse of the world to the Church that are like pricking thornes and scratching Brambles to her The last sort of Titles are such as haue reference to the truth of God and in this respect the Church is called The Pillar and ground of Truth 1. Tim. 3.15 we must not take it as the Papists doe as if the truth were bâ—ilt on the Church and the Church were the foundation of that for Christ alone is the foundation and the Truth is rather the foundation of the Church Mat. 16.18 Vpon this Rock saith Christ wil I build my Church that is vpon this Truth which Peter had professed of Christ before will I build my Church therfore we must expound it thus The Pillar and ground of Truth that is the supporter and vpholder and maintainer of it to keepe it in sure and safe custody that neither Sathan nor all his instruments should euer be able vtterly to ouerthrow it but that it shall liue and abide in the hearts of the faithfull for euer and in this sense the Church is called a Candlesticke Reuel 1.20 not as being the foundation of the Light but the bearer vp and holder forth of the Light of Gods Truth to the view of the world and so much of the last sort of Titles Now that wee haue past ouer the Titles giuen to the Church and shewed them in their seuerall rankes wee will draw them into a head in an obseruation and that is this Namely That the Church of God that is the Company Doct. 2 and Assembly of the faithfull is the most gracious and blessed beautifull and glorious assembly that is in the World The Scripture is plentifull in this argument to teach vs that we must enlarge our hearts and thoughts to the more ample and full vnderstanding of it Besides the Titles we spake of before which all proue this there be many other proofes in the Scripture I will giue you one place which is not in the Canonicall Scripture which though it bee not to bee read in the Church yet you may reade it priuately and that is in the 2. Esdras 5.22 c. And I had a desire to reason againe and I began to talke with the most High againe And I said Oh Lord of euery Forrest of the Earth and of all the Trees thereof Thou hast chosen Thee one onely Vineyard and of all the Landes in the World thou hast chosen thee one Pit and of all the flowers of the ground thou hast chosen thee one Lillie c. In Exod. 19.5 God saith to the Iewes and so to the whole Church that they should bee his chiefe Treasure aboue all people as if many Pearles and pretious Stones were enameled in beaten Gold and framed together into one body would not this be a glorious body But such is the Church in the eyes and acceptance of God God doth more highly esteeme of the Church then of all the World besides all the rest are but trash drosse and dung the Lord sets nothing by them in comparison of the Church Isai 4.5 The Lord shall create vpon euery place of mount Sion and upon the assemblies thereof a Cloude and smoke by day and the shining of a flaming fire by night for vpon all the glory shal be a defence that is the glory of God and the glory of all the world the whole body and euery part thereof is glorious yea glory it selfe all other pompe and glory without the glory of the Church is basenes and smoke and miserie See the glorious estate of the Church as it was shadowed in the Law Exod. 25.8.9 by the Sanctuary or Tabernacle First there was the Arke verse 10. Secondly there was the Testimony put into the Ark. Vers 16. Thirdly there was the Mercy-seate Vers 17. Fourthly the Cherubins Vers 18. Fifthly God speaking from betwixt the Cherubins ver 22. Sixtly the Table Vers 23. Seuenthly the Shew-bread Vers 30. Lastly the golden Candlesticke Vers 31. These did all figure out the glorious estate of the Church vnder the Gospell There was the Arke that is God himselfe and haue not we the same God There was the Testimony in the Arke which was a witnesse or euidence of Gods presence that he euer was and would be present there And so we haue the Word and the Sacraments to witnesse Gods continuall presence with vs. There was the Mercy-seate and what was that but Iesus Christ the
in heauen contained as well Angels as men and therefore we spake of them by themselues and proued that the Angels were a part of Gods Church as well as men then we came to speake of that part of Gods Church which consists of men and in handling this Point we propounded three things to be spoken too First to speake of that part of Gods Church consisting of men which are in heauen by themselues Secondly of those which are in earth by themselues Thirdly of both those which are in heauen and which are in earth together Concerning the first we haue spoken and shewed that Heauen is the place of receipt for all Gods chosen after their departure out of this life Now we are to speake of the second namely that part of Gods Church consisting of men which are on earth and so to proceede to the third Point And first of that part of Gods Church on earth For although there be the same chosen now in heauen which sometime were on earth and the same now in earth which sometime shall be in heauen so that the Church or Chosen in heauen doe not make a seuerall Church by themselues nor those in earth a seuerall Church by themselues but both together make one and the same Church yet because there are some particular considerations incident to that in heauen which they on earth haue not yet attained to and likewise some other particular considerations incident to that on earth which they in heauen haue already passed from therefore each of them is to be handled by it selfe and therefore hauing spoken of that part of Gods Church which is in heauen before now wee are to speake of that on earth I shall not need to define this on earth because it is apparantly defined before in the generall for if that were the whole company of Gods Chosen in heauen and in earth then this must needes bee the whole company of Gods Chosen liuing on earth Doctr. All that I will speake concerning this Point shall be contriued into one obseruation and that is this namely That God alwayes hath had from the beginning and hath now and shall haue to the worlds end a company of Chosen people vpon earth belonging to him calling vpon him beleeuing in him and worshipping him in spirit and truth You see that the obseruation consists of three parts first that God euer had secondly that he hath now and thirdly that he shall haue to the worlds end a Company c. First God alwayes had In matters of fact examples are fittest and strongest proofes this being then a matter of fact already done it is best to be prooued by examples taken out of Histories of seuerall times we will begin with the first beginning God had his Church in Paradise How prooue you that Why first there was God the Preacher secondly there was our first Parents Adam and Eue the hearers and thirdly there was the Word and Commandement Gen. 2.16 17. There is the Doctrine of saluation and the strict forme and manner of worship prescribed by God which he will bee honoured by Now what is here wanting to the full being of a true Church For here is a Pastor and a People and the Word and such a Word as is fitting for their saluation Therefore in Paradise God had his Church Also out of Paradise God still had his Church for there is still the same Preacher God the same hearers Adam and Eue the Doctrine of saluation though not the same it was before yet here is that Doctrine of saluation fitting their present state and condition a Doctrine of repentance and of punishment of sinne and specially the Doctrine of the Gospell a Doctrine of Faith in Christ Genes 3.16 The Seede of the Woman shall breake the Serpents head so here God had his Church still To passe from them to Abel there was Abels sacrificing and his Faith and there was Gods presence and acceptance as we may see Gen. 4.4 compared with Heb. 11.4 Now where these are there is a true Church Afterward in the time of Seth it is said Gen. 4 25. that then men began to call vpon the Name of the Lord that is men did then begin more zealously to worship God so here God had his Church still Let vs passe from Seth to Enoch It is said of him that he walked with God beleeued in God and that he pleased God Genes 5.24 Heb. 11.5 Now where there are men walking with God beleeuing in him and pleasing him there is a true Church So in the time of Noah Abraham Isaac and Iacob and in the time of the Patriarches God had his Church still Heb. 11.6 7 c. to the end of the Chapter there the succession of the Church in the faithfull is set downe as it were of purpose to proue this Point which we haue in hand namely that God had a Church from the beginning of the world To proue this Point further we will omit to speake of the flourishing times of the Church for of them there is no question there being then not embracers onely of the heauenly truth but professors too in great number and we will instance in those times that were most obscure when there was the least likelihood of a Church and if we can prooue that God had his Church in those times then the Point will be prooued that God hath alwayes had a Church We will therefore instance in them first at the Flood when all flesh had corrupted their wayes Gen. 6.12 and that the earth was filled with cruelty Vers 13. yet in that desperate time there was found Noah a iust and vpright man in that generation Vers 9. So God had his Church then Let vs passe from these times and come to the bondage and slauery of the Children of Israel in Egypt when Gods peculiar people were in the hands of a most prophane idolatrous and cruell Nation so that they had neither liberty nor time nor meanes of Gods true worship yet as there was a light in Goshen when palpable darknesse was ouer all the Land of Egypt besides so when all the World was ouerwhelmed with grosse ignorance sinne and error yet then God had his Church amongst the Israelites there were some Midwiues fearing God Exod. 1.21 and there were some that cryed and prayed and sighed to God and were heard of him Exod. 2.23 24. So God had his Church in those times Likewise in the dayes of Elias when the Church was brought to a low ebbe the Prophet could see no more left but himself and yet he had eyes to discerne it yet he was a true worshipper of God and so God had his true Church then if there had been no more then he 1. King 19.10 But the Lord saw seuen thousand more that were true worshippers and had not bowed their knee to Baal vers 18. In this desperate time when they killed Gods Prophets and brake downe his Altars and sought the life
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
against his Annointed it is to no purpose they shall not preuaile it is all but the imagination of a vaine thing Psal 2.1 Yet I wil tell them what they shal preuaile in they shal preuaile thus farre to make the Church more in number and more zealous for God and constant in his truth contrary to their end For behold when they haue done what they can against the faithfull when they haue burnt them to ashes God will raise out of those very ashes a new seed to call vpon his Name and the blood of the Saints shed shall fatten the Church and make it more fruitfull and be a cause of the greater increase of the Faithfull It is a vaine thing therefore for them to threaten them and to say as many times they doe that they will root out these Professors It is more then they can do nay it is more then the Diuell their good Master can doe himselfe and therefore let them neuer thinke to doe it Fiftly this teacheth vs not to Iudge of the Church by Vse 5 sight or appearance It hath a being euen when it can hardly be discerned rest rhou vpon this vndoubted Truth that surely such an one there is where or how c. leaue that to God for it may be hid from our sight euen as the Corne is amongst the chaffe so that we cannot discerne it and yet it may haue a being And so much for that Point Now wee come to speake of the third Point namely of the Church of God consisting of men in heauen and in earth together I will describe it by certaine qualities and circumstances such as may present and make it plaine to euery mans view And because it is an Article of our Faith and now that we are entred into it it is needfull to speake of all that is necessary for vs to beleeue concerning this Point therefore we will fetch these qualities from that Article in the Creede that concernes the Church I beleeue the holy Catholike Church and I will reduce all the matter we are here to speake of to these sixe Heads First that the Church is one secondly that it is holy thirdly that it is Catholike Fourthly that it is ioyned to Christ Fiftly that they haue a Communion one with another and sixtly that they are knowne onely to God and themselues and all these are raised out of the Article in the Creed That it is one therefore it is said the Church not Churches and the Nicen Creed which was penned after this saith I beleeue one That it is holy and Catholike so it is said in expresse wordes that it is ioyned to Christ and that they haue a Communion among themselues both these are intended when it is said they are a Communion of Saints Lastly that they are knowne onely to God and themselues How is this gathered hence Why thus because it is said I beleeue it Now that which wee beleeue is not seene and therefore this Article must not be expounded of a visible Church as the Papists would haue it Doctr. Now first of the first note It is but one for so the Nicen Creed for plainenesse sake ads this particle one We will draw it into an obseruation and that is this namely That all the faithfull that euer were or shall be either in heauen or in earth doe make vp but one onely Church It is prooued thus The Scripture when it speakes of the true Church in the generall true nature of it speakes in the singular number Eph. 5.27 32. that he might make it a glorious Church c. This I speake concerning Christ and concerning his Church And Math. 16.18 vpon this Rocke will I build my Church It is true that the Scripture speakes sometime in the plurall number of Churches as the Apostle Paul 1. Cor. 11.16 we haue no such custome nor the Churches of God but then it speakes of particular visible Congregations but of the generall Catholike Church it speakes alwayes in the singular number as being but one and so expressely ascribes onenesse to it Cant. 6 8. Christ saith to his Church My Loue my Doue c. Eph. 4.4 there is one body c. The Church hath a threefold onenesse it is one in it selfe it is one with Christ and it hath an onenesse amongst the members In this place we speake but of the onenesse it hath in it selfe of the other two we shall speake in their due place That it is one in it selfe therefore it is called the house of God not houses the temple of God not temples as in the time of the Law there was but one Tabernacle and afterwards but one Temple whereto all the people came Leuitic 17.3 4. Deut. 21 5. and 16.2 2. Chron. 2.4 so now there is but one onely Church of the faithfull Reas 1 The Reasons of the Point are these The first is taken out of Ephes 4.4 5. there are many reasons heaped together there is but one Spirit therefore but one Church as there is but one soule and therefore but one man There is but one hope at which all Gods people ioyntly aime and therefore they are one corporation one Lord and therefore one family one Faith which is the life of the Church and if there be but one life then there can be but one Church one Baptisme and therefore but one Promise and Couenant which all doe make to God as one man Secondly the Church is the Body of Christ Ephes 5.23 Reas 2 and Christ he is the Head of the Church and therefore as there is but one Christ so there is but one Church else wee should make a monster of Christ to say he hath one head and many bodies Againe the Church is the Spouse of Christ and he is her Husband as is implyed Vers 25. Now Christ should haue many wiues if there were many Churches which is absurd and therefore there is but one Church still Thirdly they haue all one Shepheard and therefore they Reas 3 are all but one Sheepefold Ioh. 10.16 Fourthly they are all partakers of one Bread and therefore Reas 4 but one body 1. Cor. 10.17 Fifthly all the differences that are betwixt them are abolished Reas 5 by Christ and therefore they are but one Ephes 2.14 Gal. 3.28 The Vses are these First this teacheth vs the vnchangeablenesse Vse 1 of Gods heauenly Truth and of the course of saluation because there is but one Church still and therefore but one Truth still it is vnchangeable there is but one Truth and course of saluation from the beginning to the end of the World the dispensation or manner of carriage hath been some what different sometimes it hath been carried darkly sometimes clearely sometimes in ceremonies sometimes without ceremonies sometime by the Law sometime by the Gospell by Tradition as before the Law by reuelation and by Scripture yet the substance was euer one and the same the same Faith and course of saluation that Adam was
saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement
the faithfull generally dispersed which indeed is plaine in those Epistles of Iames Peter and Iude and in the first Epistle of Iohn but not in the two last Epistles of Iohn they being directed to one single person So that the meaning of the word Catholike Church is generall or vniuersall dispersed farre and wide ouer the face of the whole earth In the Primitiue Church they vsed the name Catholike to be equiualent to the name Christian so that this was an vsuall speech amongst them Christian is my name and Catholike is my Sur-name so that the word is ancient and the right meaning of the word is gathered hence that whereas before Christs comming the Church was nationall containd only in Iury now after Christs comming and ascension both Iewes and Gentiles and all Nations were to receiue the Faith and so to become one generall Church and so it was called Catholike that is generally or vniuersally dispersed ouer the face of the whole earth and so much of the right meaning of the word Thirdly to right the word wee are to consider the common receiued vse of the word It is such as degenerates from the right meaning and first antiquitie of it and yet with construction it is allowable enough The Ancients vsed this word Catholike for true beleeuing as distinguishing from Heretikes and false beleeuing so that Catholike Church was as much to say as a true beleeuing Church and so from the Church to a particular member a Catholike that is no Heretike but a right beleeuer and that speech which was so common in the Primitiue Church Christian is my name and Catholike is my Sur-name shewes that none all that while were called true Catholikes but true Christians Austin hath this saying The very name of Catholike saith he containes me in the lap of the Church that is as if I should say The very name of Christian containes mee within the lap of the Church that is it is one motiue amongst some others to keepe me in the lap of the Church not that the name is sufficient only but I knowing my selfe to be of the true Church one motiue amongst others that containes me in it is the name of Christian c. And this is Austins meaning So you haue seene how this word hath been wronged and how it is righted Now we will here take it in the right meaning and first antiquitie of it and so draw such obseruations as shall fitly follow vpon it which is the third generall Point to bee spoken to Therefore when we say the Catholike Church it intends two things first that the Church is generally dispersed through the world secondly that euery true beleeuer wheresoeuer or whatsoeuer hee is hee is a member of the true Church Wee will draw it into an Obseruation and that is this Doctr. The true Church of God is Catholike or generall extending it selfe to all beleeuing persons of all times and places whatsoeuer That the Church was of all times wee haue shewed before here we are to speake only to this Point that the Church of God is of all persons and places This was so prophesied Ps 72.8 His Dominion shall be from Sea to Sea and from the Riuer to the end of the Land This indeed is typically spoken of Dauid and his Kingdom but it is applyed to Christ and his Kingdome of Grace which is his Church And so this was promised to our Sauiour Christ by his Father Psal 2.8 I will giue thee the Heathen for thine inheritance and the vtmost parts of the earth for thy possession What is Christs heritage and possession but the Church but his possession shall reach to the vtmost parts of the earth and therefore his Church must reach as farre to all places and people that beleeue euen to the farthest parts of the earth So likewise our Sauiour himselfe foreshewes it Matth. 8.11 Many shall come from the East and West and sit downe with Abraham Isaac and Iacob in the Kingdome of Heauen Many shall come that is there shall bee a generall confluence from the East and West that is from all places in the World And what shall they doe They shall sit downe with Abraham c. that is they shall beleeue in Christ as Abraham Isaac and Iacob did and so become members of the same Church of God as they were So yee see how farre the Kingdome of heauen inlargeth it selfe And Ioh. 10.16 Other sheepe I haue also saith our Sauiour which are not of this Fold them also must I bring and they shall heare my Word and there shall be one Sheepfold and one Shepheard Other sheepe I haue let them wander where they will in Deserts or vnknowne Mountaines Faith they haue and therefore sheepe sheepe they are and therefore haue Christ for their Shepheard and his Church the Sheep-fould that they belong to and as hee promiseth to bring them to his sheepe-fould so hee effects first by himselfe Ephes 2.14 He is our peace saith the Apostle which hath made of both one and hath broken the stop of the partition wall the partition wall is pulled downe and now Gentiles and all sorts of people come to bee members of the Church so likewise â—e effects it by his Ministers Mark 16.15 16. Goe yee into all the World and preach the Gospell to euery Creature he that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned where he both offers meanes of saluation by his Ministers to all Goe and preach the Gospel to euery Creature and blesseth the meanes some shall beleeue and be saued and also associates them all that euer shall beleeue what or wheresoeuer they are to the saued that is to his Church vnto whom onely saluation belongs Psal 3. last Verse I will giue you one particular instance to the Point that the Church is generall of all beleeuing persons and of all places in the case of Cornelius Act. 10.1 12 34 35. he was a Gentile and a Heathen and accounted vncleane yet his prayers and his almes were accepted of God which they could not haue been vnlesse hee had beleeued And Peter in a Vision saw a great sheete let downe from heauen with foure corners which signified the foure quarters of the World and in it were all manner of creeping beasts and the meaning of the Vision was this that God would extend his Church to all parts of the World and bring some of all Nations into it So that the Vision was not onely for Cornelius but generally to signifie that the Church should be of all Nations and so Peter confesseth in these 34. and 35. Verses Of a truth saith he I doe now perceiue that God is no accepter of persons but in euery Nation he that feareth him and worketh righteousnesse is accepted of him The Rule is pregnant and precisely to the Point Gal. 3.28 There is neither Iew nor Grecian bond nor free male nor female but ye are all one
of God that one may be whetted on and prouoked by another Fourthly it is needfull for the maintenance of loue amongst the faithfull which can no way so well be maintained as when wee all see that we haue need of one another Lastly it is needfull in respect of the faithfull for the declaration and exercise of their faith that our faith may haue some fruits to be exercised in Philem. Vers 5. Fifthly and lastly there is this communion in respect of our Aduersaries and first for defending our selues for being strongly vnited together as one man they cannot ouercome vs whereas if we were separated and disioyned they would easily ouercome vs. Secondly for the offending and oppugning the enemies who band themselues together against them and therefore they are to set themselues all together as with one heart against their aduersaries otherwise they will be so farre from ouercomming them as that they will bee ouercome of them And so much for the Reasons why there is such a mutuall communion amongst the faithfull The Vses of the Point are these First this teacheth euery Vse 1 one of vs to labour to bee one of the members of Gods Church that so thou mayst haue thy part in this communion and that thou mayst haue thereby a right to God and Christ and the Spirit and to faith to iustification and to saluation and to all the gifts and graces of Gods Spirit and to all the promises and priuiledges of the faithfull and to all the meanes of grace here and glory hereafter these are no where to be had but here therefore if thou art not one of this communion and society thou hast no right in these things And here they are certainely to be had and inioyed therefore let euery one of vs labour to be liuing-members of this communion and society and so we shall haue a rich and a gracious portion with the faithfull wee shall be made partakers of the same grace with them here and of the same glory hereafter Maruell not then that Dauid and other of the Saints were so much grieued when they were depriued of this blessed communion though they were neuer depriued of this inward communion yet it was their griefe and the very breaking of their hearts when they were depriued of this outward fellowship And no maruell also though they did so reioyce when they could come to Gods House to bee partakers of this fellowship for then they could reach out their hands to partake of the pledges of Gods loue sensibly Secondly as this teacheth vs to labour to be one of this Vse 2 society and communion so it teacheth vs also to labour to maintaine this communion that as wee bee intitled to it so we must bend all our forces to contribute to it and to vphold it and not to content our selues with the bare Title onely but to be as we are called and to practise as we professe that as wee professe to haue a communion of state so we may haue a communion of practise also And this is it which the Apostle saith Ephes 4.3 Keepe the vnitie of the Spirit in the bond of peace As who should say As thou hast found that fauour with God that thou art associated by a calling to the Church and the communion thereof so let it be thy chiefe and principall endeauour to maintaine and keepe that vnity and communion Phil. 1.27 Continue in one spirit and in one mind as if he should say Flinch not from it but as you haue this communion so stand in it and maintaine it And that we may so doe we must take heed first that we separate nor cut off our selues nor be drawne from this communion this is forbidden Heb. 10.25 39. Not forsaking the fellowship we haue amongst our selues as the manner of some is And in the 39. Verse But wee are not they which withdraw our selues vnto perdition If wee separate we cut off our selues from the body and so from the head too and then we haue no part in Christ for hee is a head to none but his owne body nor in God nor in the Spirit nor in any of the promises and priuiledges and graces that belong to this societie And therefore this is a speciall matter that euery one of vs is to take heed of namely that wee entertaine not the least thought of leauing the Church though we doubt of the truth of it yet wee must be well aduised before we leaue it Secondly we must take heed wee giue no offence to the faithfull to cause them to alienate themselues from vs by walking inordinately 2. Thes 3.6 the faithfull are commanded to separate themselues from euery brother that walketh inordinately or by contention for the Church hath nothing to do with such so saith the Apostle 1. Cor. 11.16 nor by any other misdemeanour Thirdly as we must take heed that we giue no offence so we must take heed we bee not too apprehensiue of offence that we be not ready to breake out vpon euery little quarrell and discontent but wee must resolue to beare any thing so that it be not against conscience rather then to trouble that communion or to interrupt that fellowship Lastly and principally wee must take heed that we repaire to the publike assemblies and that wee gather together with these assemblies for the worship and seruice of God to heare the Word read and preached and to ioyne together in prayer for this is it that the Apostle approues 1. Cor. 5.4 When yee are gathered together c. And this is it that is commended in the Church at Ierusalem Act. 2.42 that they continued in the Apostles doctrine and fellowship and breaking of bread and prayer Matth. 18.22 Where two or three saith our Sauiour are gathered together in my name there I am in the midst of them he promiseth his speciall presence to this communion and societie therefore we must be carefull to ioyne with such assemblies for there is no better way to continue this communion then this And as we must come to these places our selues so we must call vpon one another to doe so too for so it was prophesied that the faithfull should doe in the last dayes Isai 2.3 that they should say Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob c. and wee must also reioyce at such occasions when wee heare that men come willingly to the house of the Lord as the Prophet Dauid did Psal 122.1 Thirdly here is matter of examination whereby wee Vse 3 may try whether we be true mēbers of the Church or not Doest thou practise this Communion and fellowship then thou art a true member Else thou canst neuer truly perswade thy selfe that thou art a true member vnlesse thou practise this Communion proue and try and examine your selues therefore and that by these particulars First let vs examine our selues vpon this point doe we vse the meanes of
Bellarmine tendeth directly hereto and they labour to proue it with all their power and it stands them vpon for if this doth not stand the whole forme of their Church falls to the ground For whereas they say the true Church is alwaies notoriously visible and therefore their Church being so is the true Church We say and haue prooued that the true Church of God is sometime brought into such straights that the outward face thereof doth not at all or at least doth hardly appeare and therefore it will follow that if their Church haue and shall be alwayes notoriously visible then theirs is not the true Church Their exceptions bee of small moment if they be well considered I will stand but vpon two or three of the chiefe They alleage out of the fifth of Matthew and the fourteenth Verse That the Church is the light of the World now the light is alwaies seene therefore the Church is alwayes seene I answer This is spoken personally to the Disciples Ye are the light of the world and it is to be extended to the Ministers of the Gospell in regard of the Duty of Holinesse to be practised by them that they should not walke offensiuely to the World but rather to prouoke them to the practise of holinesse by the light of their good example How doth this serue then to proue the continual visiblenesse of the Church Besides I say that a Light may bee eclipsed for a time and yet be a Light still The Moone is a Light and yet not alwayes visible for sometimes it is eclipst and yet then it is as good a Light as when it is in her full brightnesse and therefore if this were to be vnderstood of the Church it doth not proue that it is alwaies visible because it is a Light Further I say that by that reason their life for that is as well if not chiefely vnderstood by the Light as vers 16. is also without error too as well as their Doctrine and that alwayes which is not so Lastly if it doe giue Light alwayes yet it is but to those that are in the house verse 15. that is to those that are members of the Church and that wee easily grant but what is this to proue the notorious visiblenesse of the Church to the world Secondly they alleage the eighteene of Matthew and the seuenteenth vers where our Sauiour saith Tell the Church and therefore there must bee alwayes a visible Church Marke saith Campian here is a remedy for a disease now the disease remaines alwaies and therefore the remedy must alwaies remaine I answer It is true it is a remedy for those that lie in such a state there spoken of and in some sense it is alwaies performed euen when two or three are ioyned together in the faith though there be no knowne visibility they may tell one another for it is not here meant that they shall appeale to Rome Their third exception is this but say they they that beleeue be they few or many must make profession of their faith else they cannot bee saued Rom. 10.10 now if they must alwayes make profession then they are alwaies seene and so the Church is alwayies visible I answer It is true they must professe alwaies and so they doe except it bee in time of their infirmity But must they do it to all the world No they may doe it among themselues alwayes though there bee but two or three of them yea and when they are many they may doe it to the eye of the World too if there bee no certaine danger in it yea though there be certaine danger in it yet if they haue a calling to it they are resolute euen to die for the profession of it and that is as much profession as is required And yet because their number is but few and that they liue in certaine places and are in this case for the most part obscure and simple men therefore it is not possible that any such generall notice should bee taken of them and those that doe heare of them or see them are vsually little mooued by their example at least they are seldome perswaded that they are the true Church and so ioyne with them Therefore there is no such perpetuall notorious visiblenesse of the Church as they would haue We will returne vpon them with these two Points and choke them with these two bones First wee aske them where the Church shall be when Antichrist comes for they themselues confesse that in Antichrists time there shall bee a desolation of the Church therefore by their owne confession it may and shall be sometimes inuisible Yea but say they ours is the true Church still though it be then obscured and we say then that Antichrist is come and our Church obscured therefore by their owne reason our Church is the true Church The second is from their Church which they haue here among vs they haue a Church here among vs here be Papists and Masses Arch-priests and Priests this themselues will not deny nay they boast of it sometimes yet is their Church visible among vs They will not affirme it at least they will not say it is visible in their sense that is that the world may take notice of it neither was it euer countenanced nor tolerated in our State so that in our sense and to vs it is inuisible and so may our Church bee to them The second Vse is for admonition to admonish vs that Vse 2 wee should not alwayes expect a glorious estate of the Church outwardly this is for earthly States and Kingdomes wee must not dreame of a temporall Kingdome here for Christs Kingdome is spirituall not of this World The Papists they say that it must be as glorious outwardly as any kingdome in the world but we must take heed that we be not carried away with shewes with the lookes of the Whore for Gods Kingdome comes not with obseruations Vse 3 Thirdly this may minister comfort to vs and may stay vs in the most desperate times that are when Satan rages most when persecutors are most bloody and deadly when the Prophets are slaine Gods Altars destroyed the Couenant forsaken when wee see hauocke to bee made of the Church faith renounced when wee see those that made great profession of Religion to hide their heads and like Starres to fall from Heauen when we see the Sunne to bee darkened and the Moone to bee turned into blood when we see Antichrist in his pride and pompe in the very Temple of God himselfe when wee see Heretikes swaying the World after them Schismatikes cutting and tearing out the bowels of their Mother the Church Nay euen in the generall Apostasie and reuolt from all Grace and Religion when there shall bee no honesty nor conscience found amongst men yet be not dismayed but rest thy selfe fully contented and satisfied with this truth that surely still God hath his Church in the World though there bee no
intendment as the thing it selfe tending directly to the damage and hurt of the Church and yet God so ouer-rules them as that they are meanes of the being of the Church as first hearing or reading the Word or some other good bookes with intent to deride or scoffe or cauill at them as we reade of one Virginius a Bishop of Rome who being set to write against Caluin and â—eading ouer Caluins bookes for that end hee saw the light so cleare against him that hee was conuinced and would write no more against him so that whereas he read ouer his books with intent to cauill at them God so ouer-ruled it that against his owne intendment he became a member of the true Church thereby Secondly the sinnes of Gods chosen why a man would thinke that they should tend directly to the hurt and damage of the Church yet God doth so ouer-rule the sinnes of his chosen as that he makes them causes of the being of the Church Thus God ouer-ruled the sinne of Saul in persecuting the Church to the making of him to be of the Church Act. 9.4.5 Thirdly the falling away of others from the faith is sometimes ouer-ruled by God to bee a cause of the raising of others to bee of the Church And this is the estate of vs all at this day the Iewes they fell away and through their fall saluation is come to the Gentiles as the Apostle shewes Rom. 11.11 Fourthly persecutions of the faithful that is so ouerrul'd by God as that it is made helpefull to the being of the Church Why what is more hurtfull to the Church euen to the destruction of it than this And yet this is sometime so ouer-ruled by God as against its owne bent and intendment it is a cause of the being of the Church for the cruelty of the Persecutors makes those that are of any humanity to detest them and their courses as also the constancy and holinesse of the Martyrs that are persecuted won the hearts of many euen of strangers yea of their aduersaries many times to the truth Examples of this wee haue had at home in our owne Land When were there euer more fruitfull times of the Churches increase in this Land than in Queene Maries bloody dayes at least euer since by occasion of those persecutions Lastly sometime the scattering of the Church in time of persecution is occasionally by the ouer-ruling hand of God a meanes of scattering the seed of the Word into many places and so of causing many Churches as in Act. 8.4 there was great persecution and the Word was scattered abroad what could hurt the Church more than this Yet this was so ouer-ruled by God as that hee made it a meanes of the propagation of his Church in many places whereas before it was in Iudea onely by this meanes it is come into Samaria too But all these are by-causes and therefore wee doe onely point at them and so passe them by yet this is worthy herein to bee taken notice of the wonderfull power wisdome and mercy of God that brings light out of darknesse and makes whatsoeuer pleaseth him euen besides and against its owne bent and intendment seruiceable meanes for the being of his Church The other sort of causes which were the first are such as cause the Church directly and of themselues and these are more proper and materiall than the other First then take the Church in a comparatiue sense as it is compared to a building and so the causes are to be apprehended thus As a building hath foure principall causes so hath the Church first in a building there is the foundation secondly the builders thirdly the matter of the building fourthly the forme So in Gods Church there is these foure causes of it first the foundation and that is Iesus Christ 1 Cor. 3.11 Other foundation can no man lay than that which is laid which is Iesus Christ and metaphorically the Prophets and Apostles as they teaching Christ 1 Cor. 3.10 As a skilfull master-builder I haue laid the foundation saith the Apostle Ephes 2.20 and are built vpon the foundation of the Prophets and Apostles Christ Iesus being the head corner-stone c. Secondly the builders and they are the Teachers for so they are called 1 Pet. 2.7 The stone which the Builders refused c. that is which the Iewish Teachers refused And 1. Cor. 3.10 the teachers are called Master Builders Thirdly the matter of the building and they are Saints by calling liuing stones for so the faithfull are called 1 Pet. 2.5 liuely stones a spirituall house And in the 1 Cor. 3.9 they are called Gods building Lastly the forme of the building and that is the laying and the coupling of the faithfull together Ephes 2.21 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord in whom yee are also built together to be the habitation of God by the Spirit And thus the Church is to be apprehended in a comparatiue sense as it is compared to a building Againe take the Church absolutely in it selfe and then it hath an efficient cause an instrumentall cause a materiall cause a formall cause and a finall cause First it hath an efficient cause from which it hath her being for that is the efficient cause of a thing from whence a thing hath that being which it hath Now the efficient cause from whence the Church hath her being is God himselfe he is the Author of it Act. 2.47 The Lord added to the Church c. so that God himselfe is the efficient cause of the Church Secondly the instrumentall cause or meanes of the being of the Church and they are of two sorts either outward or inward outward as first the Ministers of God they are the instrumentall causes whereby we are brought to beleeue as in the 1 Cor. 3.5 and these are sometimes ordinary sometime extraordinary ordinary that is when they haue an ordinary Calling as most Ministers if not all haue in these dayes extraordinary that is then when they are extraordinarily called as the Prophets and Iohn Baptist and the Apostles were The next outward instrumentall cause of the Church is the Word Ioh. 20.31 These things are written that ye might beleeue 2 Thes 2.14 whereunto he called you by our Gospell And in the 2 Cor. 5.19 both these outward instrumentall causes of the Church are laid downe together God hath committed vnto vs saith the Apostle the Word of reconciliation Then the Sacraments they are the next outward instrumentall causes or meanes of the being of the Church and first Baptisme Rom. 6.4 Know yee not that all we that haue been baptized into Christ haue been baptized into his death And the Lords Supper 1 Cor. 10.16 The Cup of blessing which wee blesse is it not the Communion of the blood of Christ The Bread which we breake is it not the Communion of the body of Christ By Baptisme we are made members of
Christs mysticall Body and by the Lords Supper we are nourished in this Body which is his Church Now all these three outward meanes are laid downe together Matth. 28.19 Goe teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Goe that is spoken to the Apostles Teach there is the Word and Baptize there are the Sacraments one exprest the other implyed These are the instrumentall causes without vs. Now the instrumentall causes within vs are first repentance Act. 11.18 God hath granted to the Gentiles Repentance to life Secondly faith Act. 15.9 And he put no difference betwixt vs and them after that by faith he had purified their hearts And lastly and principally Gods Spirit that is the testimony of Gods Spirit in our hearts whereby we are perswaded of Gods loue and fauour 1 Cor. 2.12 We haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And all these sixe instrumentall meanes inward and outward are laid downe together in the second of the Acts in the case of the first Church that was planted after our Sauiours Ascension from the fourteene verse to the six and thirtie there is their Minister and the Word his Sermon Then Peter life vp his voice c. Then there are their Sacraments first Baptisme in the 38. and 41. verses Then they that gladly receiued the Word were baptized c. and the Lords Supper in the 42. and 46. verses and they continued in the Apostles Doctrine and fellowship and breaking of bread c. there are the outward causes So likewise the inward as first there is Repentance vers 37. and 38. They were pricked in their hearts then secondly there was Faith too as in the 41. and 44. verses They that gladly receiued his Word and all that beleeued c. And lastly there was the Spirit of God for in the seuenteenth verse it is said that it was prophesied before of them that God would powre out his Spirit vpon them And in the 38. verse the Apostle bids them repent and be baptized c. and yee shall receiue the gift of the holy Ghost so that they repenting and beleeuing did receiue the gift of the holy Ghost So these are the instrumentall causes or meanes of the being of the Church The next cause is the materiall cause and that is the people of God Saints by calling 1 Cor. 1.2 The members of the body of Christ 1 Cor. 12.27 Citizens with the Saints c. Ephes 2.19 As members are the matter of the body and Citizens the matter of a City so the members of Christ are the matter of the body of Christ which is his Church Fourthly the formall cause of the being of the Church and that is inward and outward that which is inward is the effectuall calling and gathering of Gods people to Christ when the faithfull are perswaded in their hearts to beleeue and obey the Gospell of Christ the outward formall cause that is their ioynt and publike profession of the sauing faith and the outward communion that they hold in the meanes of grace both for duties of piety to God and of charity each to other yee shall find both these in the case of the Church at Ierusalem Act. 2. first their effectuall calling which is their inward formall cause that is laid downe in the 37 38 41 and 44. verses they were pricked in their hearts repented baptized added to the Church c. there is their effectual calling Their outward formall cause that is set downe in the 41 42 44 45 46. verses They continued in the Apostles Doctrine and fellowship c. and had all things common c. there is their ioynt and publike profession of the sauing faith and their outward communion These are the materiall causes of the Church Lastly the finall cause of the Church which is the end of a Church and that is to bee considered in many respects first in respect of Gods glory that some of Adams seede might glorifie the Lord God here in his Church by beleeuing obeying calling vpon him and hereafter in heauen singing euerlasting prayses to his glory Rom. 9.23 That he might declare the riches of his glory on the vessels of mercy which he hath prepared to glory Secondly the finall cause of the Church is in respect of the faithfull themselues and of their saluation and glory for God will not haue all mankinde cast away as they well deserued but some he would haue of his free grace and mercy to obtaine saluation and glory by Iesus Christ 2 Thes 2.14 and to receiue the end of their faith which is the saluation of their soules 1 Pet. 1.9 Thirdly the finall cause of the Church is in respect of the truth of God that the same might be embraced and maintained and kept aliue on earth that some men might not onely know the truth but beleeue it and liue in the obedience of it and also that the Scriptures the records of truth might be safely preserued first that the body of the Scriptures might not bee mangled or torne by Heretikes secondly that the sense of the Scripture might not bee depraued by the enemies of it lastly that the Scriptures might not bee as a sealed booke but that there might bee some on earth to interpret it and to teach it and that it might be openly taught and practised on earth this is one end of Gods Church Fourthly the finall cause of the Church is in regard of the wicked that they might bee left without excuse when as the pretious truth of God is propounded to them by his Ministers and by his Church and when as they denie it as false or contemne it or at least carelesly neglect it as a vile thing not worth hearkening to that then they might iustly perish in their owne wilfulnesse Thus you haue heard concerning the causes of the being of the Church both of those that cause it directly and of themselues and also such as cause it not of themselues directly but onely as by the way being ouer-ruled by God to that end Wee will draw it into an Obseruation Doctr. we heard first that God is the efficient cause of his Church and all other causes are from him he note then is this That howsoeuer there bee many things in the world which concurre and haue a great hand in the causing and constituting of a Church yet the cause of all causes is the Lord himselfe and indeed he is all in all in it this is so in all other things that God is all in all in them specially it is so in the Church as first that being more specially respected of God than any thing else and secondly as the Church depending more neerely vpon him then any thing else in the world Ephes 4.6 the Apostle speaking there of the Church saith There is one God and Father of
Apostle speakes of that Church wherein was the vse of the Word and of the Sacrament of Baptisme as we may see in the 26. verse which are onely in vse in the visible Church And in Colos 1.18 there is Christ the head of his Church and there is the Church the body of Christ Now the Apostle speakes of that Church whereof hee was a Minister as we may see vers 25. which is a visible Church And that it may appeare that these Collections are not strained against the meaning of the holy Ghost you shall find that the Apostle in the 1 Cor. 12.27 speaking to the visible particular Church of Corinth saith plainely Yee are the body of Christ and so intends necessarily that Christ is the head of that particular visible Church And as it was with the Church of Corinth so it is too with all true visible Churches else Reuel 1.13 there the head and the body is described together there was the seuen golden Candlesticks the seuen particular visible Churches and there was also the Son of Man walking in the midst of them that is Christ the head of them And no question but the Iewish Church in the former Testament was Christs Spouse and so Christ was her Husband and consequently her Head for how often did God threaten to cast them off and to giue them a Bill of Diuorce shewing thereby that hee was the Head euen of their visible Church then much more of our particular visible Churches so that Christ proportionably is the Head of a true visible Church The Reasons of the Obseruation are these first Christ Reas 1 liuing vpon the earth was of the visible Church but not as an inferiour or a member for then some other visible member must be his head which is impossible therefore while he liued vpon earth he was the head of the visible Church Now what he was he is he was so then and therefore he is so now Secondly all power is giuen to Christ both in heauen Reas 2 and earth Matth. 28.18 and he is the head of all principalities and powers Colos 2.10 And in what respect is he the head of all but that he might be the head of the Church as the very reason is implyed Ephes 1.22 And hath made all things subiect vnder his feet and hath appointed him ouer all things Why to be the head of his Church And this is that we meane in that Article of our Faith when wee say I beleeue that Iesus Christ sits at the right hand of God that is that hee hath power giuen him to rule ouer all things specially ouer his Church to rule and gouerne it and to conuey all good things to it as the head to the body Reas 3 Thirdly he giues life to the members and holds all the body together Col. 2.19 and Ephes 4.15 16. therefore he is the head of the body Reas 4 Fourthly the Church is guided by the Lawes of Christ both for doctrine and manners therefore he must needs be the head of the Church Reas 5 Fifthly he is the Sauiour of the Church Ephes 5.23 and therfore he is the head of his Church for it is the office of the head to defend and to see to the safety of the whole body Reas 6 Sixthly he is the onely vanquisher of all the Churches Enemies and he doth so vanquish them as that he himselfe is freed from Satans and all other enemies harmes Ioh. 14.30 The Prince of this World commeth and hath naught in me yea he breakes the Serpents head Gen. 3.15 And in the Reuelation there is Michael and his Angels fighting with the Dragon and his Angels and they ouercome them Now Christ is this Michael that ouercommeth the Diuell and all the enemies of his Church therefore he is the head of his Church Reas 7 Seuenthly he giues the Spirit to his Church therefore he must needes be the head of his Church and hee giues the Spirit not onely in regard of ministeriall duties as Iohn 20.22 where he breathed on the Apostles and said Receiue the holy Ghost but also in regard of sanctification and inward graces as Act. 2.4 this he doth for euer Eph. 4.11 12. Now it is the head that conueyes Spirit and motion to the body Therfore seeing euery visible Church receiues the Spirit from Christ then he must needs be the head of them Reas 8 Eighthly and lastly hee is the King the Husband the Shepheard the eldest Brother or first borne of the Church therfore the head of the Church So much for the Reasons Vse 1 The vses are these The first Vse is matter of Refutation against the Popish Church for this is a maine point of difference betwixt vs and the Church of Rome Wee say and haue proued it that Christ is the head of the visible Church they say the Pope is the head of it and as they meane it it is worse than it seemes to be for therein they affirme a double blasphemy against God and giue two maine blowes to Iesus Christ to cut him off from being head to his Church at least they take his Crowne from his head And this they doe first in regard of the Body the Church secondly in regard of the Head Christ First in regard of the Church for they say the Pope is the head not of the Church of Rome onely for that were tolerable if hee would content and containe himselfe within his owne Diocesse neither would we much contend with him about his Bishopricke But he lookes high and gapes wide and saith like his lying father the Diuell All is mine that he is the head of the vniversall Church through the world A proud challenge easie to be made but impossible that it should bee maintained You see that it is proued to be Christs due only by right to be head of the visible Church if then the Pope wil be head either he must take it from Christ against his will and so he is plaine Antichrist as indeed and in truth he is or else he must haue it by Christs grant and this he pretends to be his Title But first he hath it not by Christs grant for Christ neuer gaue him any such matter for many hundred yeares after Christs ascension this headship of the Popes was neuer heard of Yea but say they he gaue it to Peter and so to the Pope I answer No Christ gaue it not to Peter nor yet euer meant to giue it him much lesse to the Pope First hee gaue it not to Peter for the places which they alleage to proue this point serue nothing to this purpose as Matth. 16.19 Whatsoeuer thou shalt binde on earth is bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen This is spoken equally to all the rest of the Apostles as well as vnto Peter Ioh. 20.23 Whosoeuer sinnes ye remit they are remitted c. Where now is the headship of Peter ouer the whole
Church So that in Ioh. 21. where our Sauiour saith three times to Peter Feede my sheepe c. What a slight ground is this to build the headship of the Church vpon And if they aske then why Christ should thus presse it vpon Peter so often The Fathers answer them that it is onely a speciall charge binding to Duty not any vniuersall authority or iurisdiction pressed thrice vpon him for his former threefold deniall of Christ that so hee might be the more carefull for the time to come else the charge is alike to all the rest of the Apostles for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he The Apostle giues this charge to all Ministers 1 Pet. 5.2 Feed the flocke of God c. Yea but Peter is the Rocke and vpon this Rocke Christ will build his Church Matth. 16.18 I answer if the Church were built vpon Peter then it was either built vpon his person or vpon his Confession but it was not built vpon his person for then when he died the Church must haue failed too Therfore the place must be vnderstood of Peters confession or of his faith or of that Christ which he confessed Christ built his Church on the confession of Peters faith because himself was the substance of his confession c. Peters confession of his faith is the Rocke in making knowne the Church But Christ himselfe is the Rocke as being the substance of that his confession so that the Church is not built vpon Peters person And if it had what is that to the Pope Vnlesse they can proue these two things First that Peter sate at Rome as head of the vniuersall Church secondly that hee intended to leaue his headship to the Pope of Rome and to none other which is a meere fancie and deuice of their owne braine for which they haue no colour So then Christ neuer gaue Peter much lesse the Pope this headship Secondly as Christ neuer did giue it so he saith expressely he neuer will giue it Luk. 22.25 26. Our Sauiour saith to his Disciples that it was enough for the Gentiles to be Lords and to raigne one ouer another but it shall not bee so amongst you saith he so that Christ checks them for hauing but a conceit of superiority so far is he from giuing it to any of them Further this being a great part of Christs glory as he is Mediator to be head of his Church hee will not giue it to any other Isai 48.11 My glory will I not giue to another And as Christ neuer gaue this nor meant to giue it to any other so no man is able to weeld or sway it no more than any one temporall Gouernor can rule all the Kingdomes in the world no this power is reserued onely to him that made the whole world and all things therein So that we see they ouer-reach in saying the Pope is the head of the vniuersall visible Church Secondly they ouer-reach as far in saying he is the head if you aske them what head they meane They will say onely a ministeriall head vnder Christ heere is some shew of modesty But aske them further what power they ascribe to him And then they bewray themselues for they say that the gouernment of the whole Church through the world depends on him that he hath power and authority to iudge and determine of all causes of Faith and Religion to rule Councells to order Bishops and Pastors to excommunicate and to suspend and to inflict other penalties vpon offenders yea whatsoeuer concerneth either preaching of Doctrine or the practice of Discipline in the Church of Christ the power of gouerning in all such causes they say lies in the Pope Is this to be a ministeriall head This is rather to be an absolute supreame head If by head they meant onely some chiefe Gouernour the name head in that sense might agree to some one man in respect of some one particular place for so the Scripture vseth the word in other cases in the 1 Cor. 11.3 The man is the womans head c. But neuer in this case for a man to be the head of the whole Church This transcendent power by them ascribed to the Pope is a great part of Christs owne power and can neuer agree to any man in the world for Christ is the onely Doctor of his Church Mat. 23.8 10. How then can the Pope determine all matters of faith and religion Is not this to make him a great Doctor yea the onely Doctor No say they for hee doth it but vnder Christ But he doth it of himselfe if the Pope in controuersies would take Christs booke and vse prayer to God for direction therein and in humility and sincere loue of the Truth would examine euery cause and so iudge there were some hope that he would doe many things well and that he would iudge rightly as in Christs stead and so honour his Master and doe good seruice to the Church But first he takes no such course but mingles with the word and vseth his owne Canons in stead of the word and he is so farre from vsing prayer to God for direction as that he presumes the truth is tyed to his Chayre and therefore that he cannot erre in any of his Sentences likewise hee is sinisterly affected to the Truth framing it to the state and practice of his owne Church and accordingly hee iudges and pronounces Secondly if he should take the former course yet his reach is not infinite hee cannot iudge rightly in all causes of faith and religion for no one man that euer was Christ Iesus onely excepted and his Apostles that was able to iudge of all Truth Therefore euery Pope in particular must be at least as one of the Apostles nay he must be as Christ is For if the Apostles could doe it yet they had fellowes Paul as well as Peter could do this But the Pope is without any fellow yea he will take vpon him to iudge of the Apostles owne Doctrine and writings so that though he pretends to be Peters successor only yet vpon the point he takes on him to be Peters Master euen to be Christ so proues himself to be very Antichrist yea and he not onely takes vpon him Christs Office but he takes his name vpon him also hee calls himselfe the chiefe Shepheard which name is proper to Christ onely 1 Pet. 5.4 What is this but to step into the throne of Christ But they except against vs and say doe you finde fault with vs for saying the Pope is the head of the Church Why you your selues make the King supreame head of the Church I answer how do we say the King is the head of the Church as they say the Pope is No but wee say the King is the head of the Church within his iurisdiction to see Gods religion maintained Answ and to see the
God makes a couenant with Abraham there is the Word and in the 10. vers there is the Sacrament Circumcision and in the 23. verse there is Abrahams obedience He circumcised Ismael and all the males in his house So likewise when God sent to gather his people out of Egypt first hee deliuers them his Word by Moses Exo. 3.15 and 6.6 and he giues them the Sacrament of the Passeouer Exo. 12.3 and in the eight and twenty verse of that Chapter there is the peoples obedience The Children of Israel went and did as the Lord had commanded Moses and Aaron euen so did they And what was the Law and Sacrifices in the former Testament but euen as the Word and Sacraments are in the new Testament And did not the Lord require and receiue of the people a precise promise of obedience euen before hee prescribed them either Law or Sacrifices This wee may see hee did Exod. 19.5.8 God sent Moses to the people there before hee deliuered them his Law and before hee prescribed their sacrifices to know whether they would obey or not and they said they would So that vnder the Law there was the Word and the Sacraments and profession of obedience in the people and so a true visible Church And so Ioshua renewing the true worship of God Ios 1.16.18 redresseth the things amisse and brings in the Law and the Passe-ouer and the people they promise obedience in all things euen as they obeyed Moses And so in the 2 King 23.2 3 21 22 23. When Iosiah restored the Church of God First hee caused the words of the booke of the Couenant to be reade to the people in the second verse so there was the Word and in the 21. verse there the King restored the Passeouer so there is the Sacrament and in the third verse there is their obedience for the King made a Couenant with the Lord and all the people stood to it And thus likewise it was in the time of Ezra as you may read Chap. 7.8 And also in the time of Nehemiah Chap. 8. 9. they restored the Word and Sacraments and made a Couenant with God wherein they professed their obedience and so were restored to bee a true visible Church So then these must needs be the principall markes and notes whereby a true visible Church is discerned because they are not onely in the instituting of a true visible Church but also in the renewing and restoring of it when it is corrupted It is in this case as with a Campe in the field who as they are gathered at the first to their Colours and Banners so likewise if the Campe bee put to flight by the enemy the Generall hangs out and displaies his Colours and Ensignes that so they that are scattered may gather to them againe and that so they may bee a Campe as before So it is with Gods Church when it is put to the worst when it is corrupted and polluted hee displayes the Ensignes and Banners of his Word and Sacraments that so whosoeuer is fallen away may enter into Couenant againe and become a member of the true visible Church and fight vnder Gods Banner as well as hee did before Thus wee see how it was in the former Testament that these were the true marks of a true visible Church and so it is also in the new Testament I will giue you a patterne or example onely in two Churches and by them you may esteeme of al the rest The first is the Church of Ierusalem Act. 2.14 41 42. In the fourteenth verse it is said Peter lifted vp his voice c. there is the word preached and in verse 41. there is the Sacrament of Baptisme they that gladly receiued his Word were baptized and in verse 42. there is the Sacrament of the Lords Supper vnder the name of breaking of bread and there is also their profession of obedience for they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer and so there was a true visible Church The second patterne is the Church of Corinth 1 Corinth 1.13 there was Baptisme and in the 1 Corinth 11.23 There was the Lords Supper and Chap. 15.1 there was the Word preached and also their obedience for the Apostle Paul preacht vnto them the Gospell which they receiued and continued in So that these are the chiefe and most principall markes of a true visible Church And where these are the Word truely preached the Sacraments rightly administred and profession of obedience to that which they doe both require there is a true visible Church of God The ancient Fathers doe acknowledge this in effect for they say that the Word preached and the Sacraments administred are the chiefest markes of a true visible Church but there must be obedience to them both for that is the Life of all and indeed euen the Papists themselues when they are out of controuersie doe grant the Word and Sacraments are the chiefest and clearest markes of a true visible Church And so much for the proofes Reas 1 The reasons of the obseruation are these First the Word and Sacraments are the causes and the definition of a true visible Church as wee have shewed and therefore must needes bee the most infallible markes of it But you will say how can the same things be the causes and definition and also the signes and markes too Yes very well As for instance the Sunne-shine is the cause and definition as also the infallible marke and signe of the Day and so the Word and Sacraments being the causes and definition of a true visible Church must needes also bee the clearest and most infallible signes and markes of it Reas 2 Secondly they must needes bee infallible markes of a true visible Church which are alwayes found wheresoeuer a Church is planted or wheresoeuer it is continued or wheresoeuer it is restored but the Word and Sacraments and obedience are found in all these therefore these are the most infallible notes of a true visible Church In the first planting Math. 28.19 and in the continuing Act. 2.41 42. and in the restoring as Ioshua's and Iosiah's times c. as we have shewed before Reas 3 Thirdly wheresoeuer Moses is taught and obeyed with his Ceremonies there is a Synagogue of the Iewes where the Alcoran is taught and Mahomet observed there is a Church of Mahometans So likewise where the Gospell of Christ is taught and his Sacraments administred and obedience yeelded to them there is a true Church of Christ Fourthly where there is good wheat sowen and thriues and comes up in the blade is not that a field of wheat So likewise where the Word is preached and the Sacraments administred and profession of obedience to them both is not this a true Church Not that profession onely makes a true Church but because as I have shewed it cannot be but whereas these are there is some that doe sincerely professe Fifthly is not shee a right
that outward Gouernment is not simply necessary to the being of the Church but to the well-being onely Vse 4 Fourthly seeing there is an outward Gouernment necessary in Gods Church for the well-being of it then this should teach vs to rest content with that which we enioy and to be careful to liue in obedience to it and to be thankfull for it and to bee earnest with God by prayer for the supply of it where it is wanting for though it concernes not our life yet it concernes our health though it concernes not the being yet it concernes the well being of the Church and euery man is to make conscience of it in his place both those that gouerne that they gouerne according to Gods word and those that obey that they obey according to Gods Word Vse 5 Lastly this reprooues those that take vpon them not as men and Ministers to exercise this Gouernment but they will bee Lords they will take vpon them against Gods Word to deuise a new Gouernment So the Pope he will not onely exercise the Gouernment as a Minister but as a Lord. The Apostles Rule is directly against it 1 Pet. 5.3 where he giues all Ministers charge that they should rule not as Lords ouer Gods heritage c. yet the Pope hee will be Head and Lord ouer all Churches on earth Yea but say the Papists though wee say he is Head of the Church yet we meane a ministerial Head as I haue said heretofore the very name of the Head of the Church is harsh and dangerous yet this word Ministeriall qualifies it well if it be soberly vnderstood it may agree to a particular but neuer to the generall Church ouer all the World as the Pope challengeth it And so much for this point The fifteenth Lecture of the Church WEe haue already entred into the businesse concerning Church Gouernment In handling whereof wee propounded these things in order to discourse vpon First of the harmes and euils that this matter hath occasionally brought forth in Gods Church Secondly what is meant by these words Church and Gouernment Thirdly how necessary it is in the Church Fourthly whether there bee any prescript forme of Church-Gouernment for euerie particular set downe in the Word Fiftly if there be not then what is to bee done in this case Of the three former wee haue already heard Now wee are as God shall enable vs to speake of the fourth Whether there bee any prescript forme of Church-Gouernement in euery particular set downe in the Word It is naturall to euery man when hee heares that such a good thing there is and that it is behoouefull and necessary to his owne vse to haue a longing desire after it he would then faine know where it is be to be had and how hee may come by it I doubt not but this is your pure minde in this case you haue heard that there is a Church-gouernment you haue seene also how necessary it is to the well-being of the whole Church and the members thereof Now you would cast about to see where it is to bee had that so you may bee made partakers of it For the satisfaction of this your desire I will propound it here by way of question Whether there be any prescript forme of Church-gouernment in euerie particular to bee found in the Word For if it bee found any where surely it must be found in the Word For first it being Gods owne Ordinance as you haue heard it must haue Gods owne warrant and ordinarily there is no warrant from God but in his Word Secondly that which is to bee gouerned being the Church the House of the liuing God it must bee fashioned to his owne mind for who is to prescribe Orders for the gouerning of the House but the Master of the house And who shall prescribe Orders for this House the Church to bee gouerned by but Iesus Christ the Lord and Master of this House And wee cannot know the mind of the Lord but by the Spirit of the Lord and Gods Spirit reueales Gods minde onely by Gods Word Therefore wee must doe in this case as in all other doubtfull and difficult cases in Religion Flie to the golden Rule Isai 8.20 To the Law and to the Testimony if they speake not according to this Word it is because they haue no light in them Gods Word must bee consulted withall and what that faith must bee embraced If wee haue not the light of Gods Word in it we are blind and dumbe and no light is in vs at all This Rule of the Prophet is seconded by our Sauiour himselfe Ioh. 5.39 Search the Scriptures c. they testifie of me not onely of the person of Christ who or what hee is but of his minde what hee would haue vs to doe in all our courses Now what the Scripture saith and what order it takes in this kinde may be truly and plainely deliuered in these two Positions First that the whole substance of Church-gouernment is so set downe in Gods Word as that euery particular Church may receiue instruction how to bee gouerned by it Secondly that there is not any one set particular forme of Church-Gouernment so set downe in the Scripture that euery Church may receiue instruction thereby how to be gouerned in euery particular ceremonie and discipline These two positions being well vnderstood doe teach vs all things needfull to bee knowne in this point There may seeme to bee some contradiction betwixt them the one affirming that there is a forme of Church Gouernment set downe in the Word the other denying it But this is onely in shew a Contradiction and is easily reconciled by this distinction It is one thing to speake of the generall another thing to speake of the particular The affirmatiue Position saith That it is wholly set downe there in the generall and partly in the particular The negatiue saith It is not there wholy in euery particular These Positions I purpose to deliuer by way of Obseruation that so I may speake the more plentifully vpon them and that they may bee the fitter for your vnderstanding I will beginne with the first which is this namely Doctr. 1 That the whole substance of Church-Gouerment is so set downe in Scripture that euerie particular Church may receiue instruction and direction thereby how they ought to bee gouerned This Doctrine I doubt not but it is the certaine Truth of God Matth. 28.20 Teaching them to obserue and doe whatsoeuer I haue commanded you First wee must here presuppose the necessity of Church-gouernment as I haue taught before and secondly that it is Gods ordinance as I haue also before shewed and then it must needes follow that Christ gaue it in charge to his Apostles and so they taught it and that not by preaching onely but by writing too For what they preached they writ the substance of it so that euen in their writings at least the substance of this businesse is
bee done but there are generalls from which and some particulars by which the rest are to bee drawne and measured That is the first Reason the impossibility of it Reas 2 Secondly if it were possible yet it is inconuenient and vnfit fit for euerie seuerall Nation and Countrey haue their seuerall States and Customes and ciuill Gouernment so that that which is decent in one is not decent in another that which will stand with some ciuill Gouernment may not stand with another and therefore it is vnfit to impose the same particulars on the Churches in euery seuerall Gouernment As for Instance it is a decent thing in some Churches to weare long haire in some it is not In some Churches it is decent to haue the head couered when they prophesie in some it is not therfore where its decent it may bee done where it is not decent it may not be done so that Decency is held still in the generall though that the particulars faile and differ as farre as the East is from the West Reas 3 Thirdly some things we haue must haue in our Church Gouernment which in the Apostles times and many yeares after was not so and that is the Christian Magistrate who hath a chiefe stroke in Church gouernment that by right from God who dares deny it And therefore it was neuer meant that the same particulars should bee in all Churches And so no particular forme of Church-gouernment is left in the Word in euery particular whereunto all Churches are to conforme Reas 4 Lastly some things they had in the Apostles times by practice Act. 6.1 and there was Commandement about it too as well as about other offices as widdowes 1 Tim. 5.3 and yet this is not of necessitie required in any reformed Church So much for the Reasons Vse 1 The Vses are these First this should teach vs to moderate and stay our selues and to set our harts at rest frō seeking after such a particular precise and necessary forme of Church-gouernment for euerie case in Gods Word It is but vaine labour let vs neuer think to find it for the generall we may and for many particulars but for euery particular we may not How many excellent wits haue euen tyred themselues out in this businesse How long and how grieuously haue many learned and holy men vexed themselues about this Question and yet cannot agree among themselues Some pressing more particulars than others as that the chiefe Gouernour is but for a yeere or by turnes c. Yea how haue some and how doe some to this day wrest Scripture laying violent hands on Gods owne holy Booke sometimes putting out somwhat as Timothies Bishopricke in the Postscript to the second Epistle to Timothie so sometime they put in though not into the Text yet cunningly they adde it as in Eph. 4.11 where it is said Pastors and Teachers they say and some Pastors and some Teachers to make them a diuerse Office so likewise they mis-interpret as in Phil. 1.1 where they will haue Bishops to signifie lay-Elders a thing neuer heard of that they were called Bishops and so they are exceeding unconscionable in handling the Word in this businesse Obiect and all to maintaine their owne conceit of Gouernement But you will say was not the Church of the Iewes prouided for in euery particular And why then is not ours as well prouided for as theirs I answer First Answ that the Church of the Iewes was a particular Nationall Church and so might the better be prouided for in particular Secondly I answer that some particulars were not prescribed by them yea I say further that the certaine forme of Church-gouernment amongst them in euery respect is not at this day knowne by any and yet wee haue the Scriptures where this was recorded For my owne part I professe I cannot by all my poore endeauours and small reading come to any full vnderstanding in euery particular of that Gouernment neither could I euer heare or reade of any that could And so likewise I professe for matter of Church-gouernment now vnder the new Testament by all my labours and endeauours and prayers vnto God I could neuer see it in euery particular set downe in the Word For the generall substance it is and for some particulars enough to receiue some good direction for the rest but in euery particular I could neuer see it Vse 2 The second Vse is for refutation and reproofe of all such as pretend their particular Gouernment to bee Gods ordinance and condemne all others As first the Papists they alleage this that their Gouernment is Gods Ordinance for Christ say they when hee was on earth minding to erect one vniuersall head ouer all as his substitute and that all the Churches in the world should be at his becke and Gouernment First he erected it in Peter and from him it came to the Pope and so it is to contiene for euer and therefore say they whosoeuer is not vnder this head is no part of Gods Church But of all oppositions to this Obseruation this hath the least colour of truth and these opposites haue least colour of Scripture for them of all other for besides that there is no precept nor example for it in Scripture they are both most directly against it First for precept looke in Luk. 22.25.26 The Kings of the Gentiles raigne ouer them c. but it shall not be so among you c. there is our Sauiours precept directly against it And so for example looke in Act. 15.13 We shall see that Iames Bishop of Ierusalem moderates the matter in question and giues sentence in it which is the Office of a Bishop and which Peter should haue done if hee had been head of the whole Church Besides what meant Paul to write to Rome and to Corinth and Ephesus and other Churches and to prescribe Orders for them if Peter had been Head it had been his Office and he must haue performed it and if he were dead why did not his Successour doe it Likewise when commandement came from heauen for reformation of the seuen Churches in Asia why were they not reuealed to Peter or he being dead to the Pope his Successour but that they must be reuealed to Iohn in Pathmos if the Pope had been Head of the Churches the Epistles should haue been sent by him or at least by Iohn from him So that they haue no colour for their Gouernment Lastly this reproues those of the Presbytery that say that their Gouernment and their Rulers which they require are plainely set downe in the Word and is an ordinance of God to endure for euer Yet this is not sufficiently furnished in euery particular for first they are not certaine whether the Office of a Pastor and Teacher be diuerse or if they be so then secondly they know not whether they may not be in one and the same person thirdly whether of necessitie all these must bee in euery particular Congregation so
that it doth not suffice that they bee in some parts of the Church where most need is And lastly the Christian Magistrate who hath a chiefe stroke in Gouernment they speake nothing of him neither doe they interpret any of those places where the Apostle speakes of Rulers of the Christian Magistrate though I am verily perswaded that it is to bee vnderstood of them And therefore they erre in these particulars And so wee see that there is not any one particular forme of Church-gouernment set downe in Scripture which euery particular Church is precisely bound to obserue as prescribing to it euery particular in Gouernment The sixteenth Lecture of the Church HAuing propounded fiue principall heads to bee treated vpon touching Church-gouernment as namely First the harmes and euils that this matter hath occasioned in Gods Church Secondly what is meant by these words Church and Gouernment Thirdly how necessary it is in Gods Church Fourthly whether there be any prescript Rule in Gods Word for it And lastly if there bee not then what is to bee done in that case I haue proceeded in the foure former as God hath enabled mee Now I come to speake of the fifth namely That if God hath not ordayned any prescript forme in his Word for euerie particular in gouernment then what is to bee done in this case The Resolution whereof it is to bee fetcht from that which hath been formerly spoken For whereas euery particular Church must haue her particular gouernment and the Word hath not prescribed any one set forme for all Churches to obserue in euerie particular as I haue shewed in the second Obseruation of the former Lecture Therefore euery particular Church out of their owne power and wisedome and being guided by the generall forme set downe in the Scriptures as oft as necessity requires must make the best supply and prouision for themselues herein that they can howbeit because the whole substance of Church-gouernment is set downe in the Word c. as I shewed in the first Obseruation of the former Lecture Therefore the Church must not be presumptuous and licentious as if it were arbitrary and as if they might ordaine and do what they list But they must carefully see that whatsoeuer prouision they make in this kinde bee such as may well stand with those generall rules and directions which the word affords I take not vpon mee here to define what is prescribed in Gods word what not this is a hard taske too curious for mee and too tedious for you That is left to the enquirie of the particular Churches euery one for it selfe and the promise of the Spirit to leade the Church into all Truth of speciall vse for this purpose both to instruct the Church what is prescribed and what is not as also to helpe and direct them what to take and what to leaue and how to behaue themselues in such cases of Gouernment wherein they are destitute of particular warrant for each particular case from the word yet because I would faine informe you throughly of the whole businesse so farre as is needfull to know I will God willing inlarge my discourse farther than I thought to haue done and labour to rip it vp from the very bottome The whole forme of Church-gouernment as I conceiue consists of three principalls or Pillars as I may call them First of some Actions and duties to bee performed in the Church Secondly of some Persons or Officers that are to performe these duties in the Church And thirdly of some Lawes and rules that these persons are to be directed by in the execution of these actions and duties which are to bee done in the Church And if once you can tell these things first what is to be done in Church-Gouernment secondly by whom it must bee done and thirdly how and after what manner and vpon what ground and with what Conditions they are to bee done you may sit downe well satisfied and resolued in this point In the handling of all these points I shall bee in danger either to be too intricate or too tedious too intricate if I should handle them ioyntly all together or too tedious if I should frame a seuerall discourse for each particular by it self To preuent both I wil first propound them all in a generall view by themselues and then I will instance in two or three particular duties fitting them with their Officers and Lawes that so any man of vnderstanding may learne thereby to doe the like in all the rest First wee will beginne with the Duties or Actions to be done in Church-Gouernment haply I shal not touch them all but I will labour to touch the chiefe and principall and those to which all the rest may bee referred The principall Duties are these First Order must be taken that the Word and Sacraments and Prayers bee had in the Church Secondly there must be election of Officers from time to time as occasion shall require Thirdly Duties of Charitie must bee carefully and religiously practised Fourthly censures and proceedings against Offendors must be executed Fifthly order must be takē for calling publike Assemblies Lastly order must bee taken for the ouersight of all these things To beginne with the first Order must bee taken for the Word and Sacraments and Prayers I ioyne and couch all these together because there is a most neere and necessary league and affinitie betwixt them For as the Word is to beget faith so the Sacraments as seales and pledges accompany it for the more palpable Assurance of ou◠increasing in it and Prayer is to bee ioyned with them both that they may bee effectuall and powerfull for edification First for the Word order must bee taken that it may bee had in the Church first the Canonicall bookes of the old and new Testament must bee extant And how must they bee extant Surely in their owne originall languages because if there bee any corruption in the Translation wee may runne to the Originall so that it must be had in the originall languages And in what Copies Surely the best that be to be had But what then euery one cannot vnderstand these languages they may bee in a Nation whose language is not the Mother-Tongue What must bee done then Surely wee must get the most faithfull and best Translations that are and when they are got what must the Church see to bee done with them First some of these Copies must bee laid vp in a safe and secret place that if Desolation should come yet the written Word may bee preserued so the booke of the Law 2 Chron. 34.14 which was thought to bee written by Moses owne hand was found in a secret place where no doubt it had been laid vp by Gods speciall prouidence to bee preserued from that common hauock which was in the Land so that some Copies must bee laid vp in safe and secret places Yea but that is not enough but there must bee some extant
whereby they are enabled to doe some things which they could not doe before as in the power and vse of the Keyes to binde and loose and some other things they may doe lawfully now which they were able to doe before but not lawfully as to preach and to administer the Sacraments c. these depending vpon lawfull Ordination such an Ordination we find Act. 13.2 3. where Paul and Barnabas were separated to the work of the Ministery but not assigned to any one particular place And in the 1 Tim. 4.4 where the Apostle saith to Timothy Despise not the gift that is in thee which was giuen thee by Prophecy and the laying on of the hands of the Company of the Presbytery where the Apostle speakes of his Ordination before he came to be assigned to a particular place for as yet he had no certaine Charge till he came to Ephesus and the Apostle speakes as of a thing done before that is for Ordination In the second place we come to the appointment of them to some particular place where they may exercise their gifts and to performe the worke of their Ministery whereby there is a mutuall reference betwixt the Minister and those whom hee is set ouer hee being their Pastor and they being his Flocke And so the Apostle left Titus in Crete that he might ordaine Elders in euery City Tit. 1.5 that is that he might ordaine them and appoint them in euery Citie for both these vsually doe and should goe together that is Ordination and appointment to some particular place specially amongst vs though in the Apostles times there were Ministers at large but this is not good amongst vs we haue no such large Commission as the Apostles had but wee must haue reference to a certaine people and to a certaine place And so Act. 14.23 They ordained Elders by election in euery Church there they did ordaine Ministers and appoint them to a certaine place And surely whatsoeuer is rightly done in this kind the Lord himselfe acknowledgeth for his owne handy worke Act. 20.28 Take heed to the Flock ouer which the holy Ghost hath made you ouerseers c. I speake all this while of the outward calling onely for that is in the power of the Church the inward is meerely and immediatly from God The Church is to try and examine the inward too by the proofe of their gifts and by charging them in the sight of God to speake the truth herein whether they find that Gods Spirit hath made them willing and able for the Ministery but to conferre it on them they cannot So much for the second point election of Officers The third point is the duties of charitie and mercy they are to be done in the Church next to the duties of pietie to God the duties of mercy and charitie are most carefully to be performed and to bee prouided for in the Churches of Christ I speake not so much of spirituall duties of charity concerning spirituall distresses as to comfort the wounded conscience to beare with the weake to haue compassion on our Brethrens infirmities but chiefly of outward bodily charity which concernes the outward state of our Brethren as first the sicke must be visited secondly the dead must be buâ—ied thirdly the needy must be releeued fourthly the Ministers must be maintained In these foure consist all the duties of mercy and charity to be done in the Church First the sicke are to be visited the Text is cleare for this in Iam. 5.14 If any man bee sicke let them call for the Elders of the Church c. And this must not be done for fashion sake after a ciuill manner but for conscience sake after a religious and Christian manner wee must pray with them and for them for their recouery and for a speedy and comfortable end we must offer our seruice to them for any good office in that necessity we must comfort and incourage them against the terrours and pangs of death we must stirre them vp to put their house especially their soules in order Thus we must labour euery way to fit them for the time of their dissolution thus wee must visit the sicke Secondly the dead are to be buried this is commended for a good work of mercy by Christs owne words Mark 14.6 8. when the Woman powred the boxe of Oyntment on his head some murmured at it but our Sauiour saith She hath wrought a good worke on me for shee is come afore-hand to annoint my Body to the Buriall so hee approues Buriall for a good worke And seeing that Sepulchers and Burials are monuments of our Resurrection for that was the first and true vse of them amongst the faithfull where should this bee practised more than in the Churches of God where the Resurrection is most and best taught and beleeued Thirdly the needy are to bee releeued the naked must be clothed the hungry must be fed c. and this dutie consists of two branches collection and distribution First there must bee collection so the Apostle inioynes 1 Cor. 16.1 2. That euery first day of the weeke euerie man must put aside something for the reliefe of the Saints then it must bee collected and gathered and so much put into the Treasury and that was the vse of the Treasury in Mark 12.45 to put in that which was collected Secondly there must be distribution as Rom. 12.8 Hee that distributeth let him doe it with simplicitie and vers 13. distributing to the necessitie of the Saints Heb. 13.16 to doe good and to distribute forget not c. and this may be done either by their owne hands or others and that not to their owne Churches alone but to others too if they want and these abound Rom. 12.26 so that that which is collected must not be kept but after collection there must bee distribution and in these two offices consists the relieuing of the needy The fourth duty of mercy is this the Ministers must be manifested this is the Apostle meanes in the 1 Tim. 5.17 where he saith that hee that rules well is worthy of double honour specially he that labours in the Word and Doctrine where at least double honour is taken for the honour of maintenance and the Text is cleare for it by that which followes where he saith Thou shalt not mussell the mouth of the Oxe that treadeth forth the Corne and this must not bee done with a sparing hand but as the Apostle commands it in Galat. 6.6 Let him that is taught in the Word make him that hath taught him partaker of all his goods Let him thinke nothing too deare for him And this is not grounded on the law of loue onely but euen vpon the law of reason too for so the Apostle in the 1 Cor. 9.11 sheweth that in reason if they minister to vs spirituall things it is no great matter if they reape our carnall things It is true that rather than the Minister should be burthensome to
Angells and there wee shall liue continually praising and glorifying God there we shall haue fulnesse of ioy and pleasures for euermore Psal 16. To conclude therefore let vs not debase our selues to sinfull and vile and slauish courses but let vs labour to walke in some good measure answerable to such great and high priuiledges as these are The Twentieth LECTVRE of the CHVRCH THe last point we spake of was concerning the priuiledges of the Church not humane such as Kings and men endowed the Church withall but diuine such as God endues the Church withall and therein wee handled two points first that there are such priuiledges belonging to the Church secondly what these Priuiledges are there is something to be added to the last point namely what they are For there are two speciall priuiledges something questionable aboue the rest each of them subiect to mistaking and the mistaking of them is and hath beene the cause of much error The first is concerning the infallible guidance of the Church by the Spirit of truth and thereupon ariseth this question whether the Church may erre or no The second Priuiledge questionable is concerning the necessity of being a member of the Church if euer wee will attaine saluation and thereupon ariseth this question whether any can be saued out of the Church or no These are the two points which I purpose to handle at this time The first is concerning the infallible guidance of the Church by Gods Spirit wherupon ariseth this question whether the Church may erre or no And because error is a generall name affirmed as wel of matters of obedience as of knowledge of bad maÌ„ners as well as of false doctrine therfore in plaine and large termes it shall be propounded and handled thus whether the Church may erre either in manners or doctrine or in both or in neither to open the way to the disclosing of the point wee are to vnderstand rightly these words Church and Error First concerning the word Church for whereas sometimes it signifies the whole Company of Beleeuers liuing on earth somtimes some one visible Congregation professing the Faith of Christ the state of the question is not of both alike but we must vnderstand it far otherwise of the one then of the other For whereas in the first sense it containes Beleeuers onely and all of them together it must needs haue some speciall Priuiledge aboue particular Congregations at least for some kinde of Error Euery Beleeuer hath a Priuiledge in that respect aboue an vnbeleeuer therefore all together much more so that if it bee possible that one or two might be seduced to Error yet that all of them together should bee so it is impossible And whereas in the second sense the Church consists of Hypocrites as well as true Beleeuers yea sometime all or most of Hypocrites therefore the Church taken in this sense must needes bee more subiect vnto Error then in the former sense Secondly concerning the word Error The Word of God prescribes euery true and right way and euery swaruing from that is therefore called Error whether it be in Doctrine or manners because it is a going from that true and right way which the Word of God doth teach vs And though Error properly signifie a swaruing from the Truth whether on the right or on the left hand yet it comprehends â—gnorances too that is their not attaining to some heauenly Truthes these Errors are of diuers kindes especially foure First some are either fundamentall or in smaller matters Secondly some are either of obstinacy or of infirmity Thirdly some are either finite and for a time others are for euer Fourthly some are either generall or particular First some are either fundamentall or in smaller matters fundamentall Errors are such which being held doe race the very foundation he that erres in this manner cuts himselfe off from Christ and cannot be saued such was the Error of the Church of Galâ—tia in Gal. 5.2.4 where they ioyned the workes of the Law with Christ in the matter of Iustification and therefore the Apostle tells them in the 2. verse that if they were circumcised Christ should profit them nothing and vers 4. yee are abolished from Christ whosoeuer is iustified by the workes of the Law is fallen from Grace Other Errors are of smaller moment as when men hold the foundation but yet erre in building on it and such notwithstanding these errors may bee saued 1 Cor. 3.12 to 15. the Apostle saith that some build hay and stubble vpon the Foundation but shall this turne to their damnation No themselues shal be saued saith hee but what without Repentance No for in the 13. verse it is said The day shall declare it because it shall bee reuealed by Fire and the Fire shall trie euery mans worke of what sort it is that is the Day or Light of Gods Truth shall dispell this darkenesse and the Fier of Gods Spirit shall purifie and purge away these errors from them so that they must repent of these errors But then yee will say what difference is there betwixt those that erre in the foundation and those that erre in smaller matters for they that erre in the foundation shall be saued too vpon their Repentance It is true but yet there is great difference betwixt them for first they that erre in the foundation are seldome and hardly reclaimed not one amongst a hundreth but they that erre in smaller matters are vsually and easily reclaimed for if the foundation bee ouerthrowen all must bee reared vp a new but if any thing that is built vpon it be amisse it may be easily amended yea those that erre in smaller matters cannot chuse but bee reclaimed as hauing the foundation and therefore cannot possibly perish Secondly those that erre in the foundation must repent particularly of that error and must also embrace the contrary Truth else hee cannot be saued But those that erre in matters of lesse moment though they doe not repent of their error in particular Nay though they do not know them for who knowes his errors yet if they repent in general of them they shall find mercy pardon from God so that we see there is a great difference betwixt these Secondly some errors are either of Infirmity or of Obstinacy Of infirmitie as when wee are either by negligence Ignorance Ouersight weakenesse as being taken tripping in a snare against our knowledge and against our purpose and holy desire or by other occasions such the Apostle speakes of Gal. 6.1 Brethren if a man be suddenly fallen into any offence yee which are spirituall restore such a one c when as they see it not to bee an error or if they doe see it to be so yet they haue some weake desire and labour against it but yet the assault is so strong and their corruption so great that they cannot ouercome it this is an Error of Infirmitie Some errors are of obstinacy that is
when as the Partie knowes the right and yet willingly declines from it and these that thus erre are so far from striuing against their Error that they rather striue against a manifest Truth to maintaine their Error such an Error the Iewes are taxed for by Stephen Acts 7.51 and by Paul himselfe Acts 28.26 where he applies a place out of Esay to them shewing their obstinacie that in seeing they did see and not perceiue c. so that this is an error of obstinacy for a man to know the Truth and yet willingly to decline from it Thirdly some are finite and for a time onely some finall and for euer for a time onely and vpon better Aduice they change their minde such was Peters deniall of Christ Matth. 26.75 for which hee presently repented and went out and wept bitterly Againe some are finall and for euer as when men liue and dye in sinne without any Repentance at all at least without any true and sound Repentance such was the sinne of Iudas in betraying Christ he died desperately in it without any true Repentance Mat. 27.3 5. Lastly some Errors are particular some are generall and each of these in two respects first in respect of the persons that erre secondly in respect of the things they erre in for when as one or two or some few men in a Congregation are tainted with Error here is a particular Error in respect of the persons as it was in the Church of Corinth when as but some of them denied the Resurrection and not all 1 Cor. 15.12 But when as all or the greatest part in a Church erre this is a generall Error in respect of the persons An Instance of this wee haue in the Iewes when as they did all cry out against our Sauiour Christ Crucifie him Crucifie him So secondly in respect of the things erred in as when a man or a Church erres onely in one or in few things this is a particular Error in that respect so did the Church of Pergamus Reuel 2.14 I haue a few things against thee But when a man or a Church erres in all or the most things this is generall also in respect of the things they erre in as the Church of Rome at this day erres in all or the most things and so their Error is generall in that respect as also in respect of their persons Now to apply all this to the subiect of the question whether the Church may erre in all or in any of these respects or no If wee vnderstand the Church in the first sense for the whole Company of Beleeuers liuing on earth in this sense the Church may be said to erre first in matters of smaller moment not in the foundation Secondly of Infirmity not of obstinacy Thirdly at least onely for a time not for euer Fourthly particularly not vniuersally either in respect of the persons or of the things But if wee vnderstand the Church in the latter sense of one particular Congregation in this sense the Church may erre in all these which that I may the more largely and distinctly without Confusion deliuer and you apprehend receiue it plainely in these Obseruations The First is this That the Church militant the whole Company of Beleeuers on earth howsoeuer it hath many excellent Priuildges by the Spirit of truth yet it is not so exempted from Error but that it may and doth oftentimes erre both in Doctrine and manners I shall not neede to handle Errors in manners by themselues and Errors in Doctrine by themselues for each of these are transgressions against the Word Wil of God and they are both damnable and each alike may take hold of the Church 1 Cor. 13.12 The Apostle Paul speaking of himselfe being then a sound yea a principall Member of the Church of Christ acknowledgeth ingenuously much Ignorance that hee knowes little to that hee should know he knowes but in part Now Ignorance being an Error in a generall sense as wee heard before then we see that the Apostle willingly vndergoes the Imputation of Error and if he bee in Error who can looke to escape And therevpon it followes by necessary consequence that he erred in manners too for wee cannot bee obedient in that wee doe not know so that as his knowledge was imperfect so was his loue and obedience too But for errors in manners it is far plainer in Rom. 7.22 23. where the Apostle acknowledgeth that there was a Law in his members rebelling against the Law of his minde and leading him captiue vnto the law of sinne c and this was not his infirmity alone but it is the infirmity of all the Faithfull the Spirit stirres them vp to doe good yea but saith the Apostle Galat. 5.17 the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to another so that you cannot doe the same things you would And our Sauiour giues an Inckling of this to his Disciples in a kinde of Parable Ioh. 13.10 where he faith He that washed is needeth no â—â—ue to wash his feete c. which though it be spoken in a negatiue sense as shewing that nothing needes washing in them but their feete yet it is affirmatiue in force shewing that none is so cleansed and purified but that still hee hath foule feete that is hee hath still sinne and error in him and these must be cleansed and washed away or else he can haue no part in Christ Iesus as in verse 8 So likewise for error in manners the Apostle Iames 3.2 saith In many things wee sinne all there all are included and that not in one kinde onely as nâ— a diuided sense as if one should offend in one thing and another in another thing but in a compounded sense not one or many but all sinne and that not in one or few things but in many And for further confirmation of the Truth hereof it is elsewhere negatiuely deliuered as in the 1 King 8.46 There is not a man that liues and sinnes not now lay these two together and we shall see that none is exempted from error in manners So for Error in Doctrine Rom. 3.4 where it is not onely affirmed in generall of all and of euery one in particular that euery man is a liar that is that he erres in some of his Apprehensions of the Truth but the Apostle doth likewise so derogate the holding of the whole Truth entirely and incorruptly from man that he appropriates it to God alone so that it is as possible for man to bee God as not to bee deceiued So that the Doctrine is cleare that the Church militant that is the Company of Beleeuers liuing on earth may and oftentimes doe erre both in Doctrine and manners So much for proofe of the point out of Scripture Reas 1 The Reasons of the point are these First mans frailtie The members of the militant Church true Beleeuers they are but men and therefore naturally louing darkenesse
and the Anabaptists are here refuted that hold this error that they offend not in manners surely this is a farre higher straine then euer the Apostles attained to for they erred all in manners they all forsooke Christ and fled Matth. 26.56 but this was before the comming downe of the holy Ghost vpon them but did they so afterward yes euen after they had receiued the holy Ghost they erred in manners Iohn the Disciple whom Iesus loued would haue worshipped the Angell Reu. 19.10 and againe euen after admonition hee would haue done the like in Chap. 22.8 and so very likely hee did it after Repentance too And so wee see that Peter was reproued to his face by Paul for his sinne Galat. 2. If this bee so in the greene tree Alas Alas What shall it bee in the dry when Peter and Iohn and the rest of the Apostles haue had their falls shall any Puritan in the world bee so shamelesse as to boast of perfection This point shall neede no further Refutation all Gods Children from the first to the last will ondemne this Assertion by their owne contrary clamentable experience in the whole race of their liues I mention this the rather because some papists Anabaptists and familists are infected with this presumption at this day Vse 3 Lastly this serues for the Refutation of Papists that challenge to their Church and head the Pope an Immunity yea an impossibility of erring in Doctrine as if it must of necessity be true whatsoeuer they hold whereas this wee are able to shew how that they haue erred from themselues in many things holding one thing this yeare another thing the next and one contrary to the other so that except two contraries may bee true they must needes erre in the one or in the other but of this more shall bee spoken hereafter Thus wee haue seene the first point handled at large that the Church militant howsoeuer it hath many excellent priuiledges yet it is not so exempted from Error but that it may and oftentimes doth erre both in Doctrine and manners Now let vs come to the second Obseruation and Doct. 2 therein see how the Church may not erre The Obseruation is this That the Church militant is so guided by the Spirit of Truth that though it be subiect to error yet it cannot erre fundamentally obstinately finally and generally First not fundamentally Psal 62.2 he is my strength and my saluation and my defence therefore I shall not much bee moued that is fundamentally nor obstinately Psal 19.13 Lord keepe me from presumptuous sinnes nor finally Psal 55.22 the Lord will not suffer the righteous to fall for euer he may fall but not for euer nor generally in all her parts but still some are reserued that haue not bowed their knee to Baal 1 King 19.18 these two finally and generally are neuer found in the true members of the militant Church haply they may erre fundamentally and obstinately but neuer finally and generally Psal 37.24 though he fall yet shall he not bee cast off which if it be vnderstood of our outward preseruation here as the Text seemes to intend it then much more of our preseruation from sinne and error that though wee doe fall yet not finally for euer And Psal 125.1 they which trust in the Lord are like mount Syon which cannot bee remoued but standeth fast for euer And this is cleared by our Sauiours owne mouth Matth. 16.18 vpon this Rocke will I build my Church and the gates of hell shall not ouercome it hee saith not shall not touch it but onely not ouercome it And Psal 102. last verse the Children of thy Seruants shall continue and their seede shall stand fast in thy sight So then the Church militant though haply it doe fall fundamentally and obstinately yet it cannot fall finally and generally The Reasons First it is Christs promise that the Reas 1 Gates of hell shall not ouercome it Matth. 16.18 if there were no other reason this were sufficient Reas 2 But secondly the Church is built vpon a Rocke Mat. 16.8 and therefore cannot fall Matth. 7.25 Reas 3 Thirdly Christ God and man knits and vnites vs and if God knit the knot who shall vnknit it Reas 4 Fourthly Chirst prayes for vs that we may not fall Luk. 22.23 and hee cannot be denied Reas 5 Fiftly the vnchangeablenesse of Gods Loue he admits none to bee of the Church militant but whom hee loues Now whom God loues once he loues to the end Iohn 13. Reas 6 Sixtly the presence of the Spirit is another Reason of it Ioh. 16.13 the Spirit of Truth is continually present with them inlightning quickning directing perswading and reclaiming them from sinne and error whereunto if wee adde the sufficiency of the Scripture for all matters both for life and doctrine what other direction can wee haue or how can wee erre finally and generally Reas 7 The last Reason is drawen from Gods Loue and Care of his owne heauenly Truth which if it be not beleeued at all it is much disparaged and if it be beleeued any where then surely it must be in the Church which is the Pillar and Ground of Truth therefore still the Truth is aliue at least in some of the Church so that the Church cannot fall finally and generally for then the Truth must fall too Vse The vses are these The first vse is for matter of comfort to the faithfull that howsoeuer if we be left to our selues wee are weake and darke and blind prone to sinne and error and vntoward to grace and goodnesse yet wee see Gods Grace is sufficient for vs to keepe vs in his holy Faith vnto the end It is true that in regard of our selues wee are like silly sheepe ready to be a prey to the Beare and the woolfe yet wee haue an heauenly sheepherd our Sauiour Christ and he hath still an Eye on vs and lookes after vs and rather then we shall be quite lost hee will bring vs home on his owne shoulders Luke 15. Satan may and does seeke to deuour vs and to swallow vs vp quicke but God hath set him his stint so that neyther altogether nor for euer hee can preuaile against vs Iohn 10.28.29 Christ knowes his sheepe and hee will giue them eterternall life and they shall neuer perish c. If wee be ignorant of any point God will reueale it if wee be doubtfull God will resolue it if wee be out of the way he will admonish and reclaime vs wee shall heare a voyce behind vs saying This is the way walke in it c. Esay 30.21 The second vse is for reproofe of the Papists and Vse 2 Lutherans which hold that the very chosen may fall away and that finally which cannot be held without blasphemy for by this they wrong God making his election to be a meere casuall thing depending on mans goodnesse and perseuerance therein so likewise it is an exceeding wrong to the faithfull for if they may
Moses held vp his hand Israel preuailed and when hee let his hand downe Amaleck preuailed so it is with vs when we hold vp our hands to God by prayer wee shall preuaile against our spirituall enemies but if wee let downe our hands neglect this duty this dutie of prayer they will preuaile against vs. The last duty which wee are hence taught to practise is patience wee must possesse our soules with patience holding out to the end of the fight and being well content with our present portion sighing for deliuerance and yet waiting the Lords good leasure with an expectation of helpe and comfort to all our crosses and a seasonable and ioyfull deliuerance from all our crosses and a recompence in heauen with a Crowne of glory for all the crosses and miseries which wee doe heere endure And so much for the first point that the Church of God hath many aduersaries c. The second point is who and what these aduersaries are Surely they are very many in number In generall they are all they that are not of the Church for so is our Sauiours Rule Luke 11.23 Hee that is not with me is against me The particulars are many and therefore not easily to be comprehended within one artificiall diuision therefore take euery one by themselues The first aduersary or opposite is a false Church that is such as pretend themselues to be the Church when indeed they are not but are destitute of that which giues the true being of the Church that is of Christ Iesus want of Discipline and such like materiall points may make an vnwholesome and an vnsound Church but so long as Christ Iesus is truely professed they are true Churches The Turks and the Iewes are false churches hauing a false being because Christ is not professed by them The second sort are those that are not yet admitted into the Church and they are not onely Infidells and Reprobates which neuer were nor euer shall be of the Church but also Gods chosen children before their calling are bitter enemies of the Church as the Apostle Paul hee was as great an aduersary against the Church till hee was called as the world could yeeld The third sort of opposites to the Church are heretikes they are such as stiffely maintaine any grosse opinion against the faith professed in the Church some such there were in the Church of Corinth 1 Cor. 11.19 and these opposites are of all sorts some are greater heretikes others lesse and accordingly they are more or lesse opposite yet they are all aduersaries and that in an high degree euen to the faith which is the life of the Church at least in such particulars as they oppose All the embracers of heresies are enemies but the broachers of them most of all The 4th sort of opposites are Schismatikes those that make a diuision or rent in the Church withdrawing themselues from the outward fellowship of those that professe the sauing truth of these the Apostle speakes Heb. 10.34 that they withdraw themselues to perdition these are dangerous aduersaries for they doe not onely make a rent in the Church but as much as in them lies they diuide Christ as the Apostle speaks 1 Cor. 1.13 of both these opposites the Heretike and the Schismatike it may be said as the Apostle saith 1 Iohn 2.19 They went out from vs because they were not of vs Now as Heretikes are opposite to the faith of the Church so are Schismtikes to the vnity of the Church and as Schismatikes are opposite to the whole Church so specially they are opposite to that Church from which they separate The fifth sort of aduersaries are Apostates that reuolt from the faith and fall to their old estate of nature and sinne such was Demas 2 Tim. 4.10 who forsooke the Apostle Paul and embraced this present euill world And this is the fearefullest estate of all the rest for if they so persist as they hardly euer recouer they fall into the sinne against the holy Ghost which shall neuer be forgiuen of such the Apostle speakes Hebr. 6.4 5 6. that it is impossible that they which were once enlightened and haue tasted of the heauenly gift c. if they fall away that they should be renued againe by repentance and Heb. 10.26 If we sin willingly after wee haue receiued and acknowledged that truth there remaineth no more sacrifice for sinne The sixth sort of opposites are persecutors that doe not onely not regard the Church and the truth but they hate and persecute it and those that loue it and that not in a meane degree but for the most part they are blood-suckers and nothing will satisfie them but eyther the soules of professors if they forsake the truth or their bodies and liues if they continue stedfast in the truth The 7th sort of opposites are Hypocrites or Counterfeits such as pretend Religion when as yet they affect it not sincerely and in truth they goe to the Church heare the Word receiue the Sacraments c. but they do it not with a single and sincere affection If these be Ministers then they are false Apostles such as the Apostle speakes of 2 Cor. 11.13 that are deceitfull workers and transforme themselues into the Apostles of Christ or if they be of the people they are false brethren such as the Apostle speakes of Galat. 2.4 that are crept into the Church to spye out our liberty these are the more dangerous enemies because they are so neere to vs as it is in a family there is most danger by those of the same houshold if any of them be a thiefe he may set the doores open to let others in they are most dangerous as first being least suspected for if wee did suspect them wee would beware of them secondly as hauing fittest opportunities to doe vs mischiefe because they know our courses and so can the more easily betray vs as Iudas knowing our Sauiours walke was the fittest Instrument to betray the Lord of life Iohn 18.2 Eighthly excommunicate persons are aduersaries to the Church who though they doe not voluntarily depart from the Church as Schismatikes doe yet are they worthily cut off from the Church such was the Incestuous person 1 Cor. 5.5 these are in a fearefull estate for they haue no comfort by the prayers of the Church being cut off from the body they can haue no communion with it and till such times as they repent and are reconciled to the Church they are to be accounted of as opposites as Heathens and as Publicans Ninthly we come to those that are more spirituall enemies the world that is the people and fashions of the world the people of the world they hate vs because wee are none of their society as our Sauiour saith Iohn 15.19 And the fashions of the world which we are not to yeeld vnto in any hand Fashion not your selues according to the world saith the Apostle Rom. 12.2 These are
the 40. vers they beate them and command them againe not to speake in the name of Iesus what could the Deuill haue done more against the Gospell as things then stood All these places both the former and these latter proue that they set themselues against their persons and their profession both but the former are more directly against their persons the latter more directly against their profession So wee see the practices of our Aduersaries against our persons and against our profession yet here is the difference that they oppose against Religion for it selfe but they oppose against our persons for our Religion Secondly for the manner of their opposition they doe it sometimes openly sometimes secretly openly so did Saul Acts 9.1 2. when he went with open mouth to make hauocke of the Church sometimes they doe it secretly that is when either they cannot doe it openly at all or at least when they cannot doe it openly with such safety to themselues and such hurt and danger to their enemies thus it was in Galat. 2.4 the false brethren crept in craftily into the Church to spy out their liberty that so they might the better bring them into bondage we shall find both these kinds of oppositions Act. 6.9 10 11. where certaine of the Synagogue disputed with Stephen and thought to haue borne him downe openly but when they were not able to resist the wisdome and spirit by which he spake then they secretly suborned witnesses to accuse him falsely Secondly againe sometimes they oppose by strong hand as Herod Acts 12.1.2 he stretched forth his hands to vex certaine of the Church and he killed Iames the brother of Iohn with the sword and when Satan doth thus oppose hee is a Lyon sometime by fraud and subtilty hee opposeth the Church and then hee is a Serpent and so in Acts 7.19 Stephen saith the Egyptians dealt subtilly with the Israelites the third thing in the manner of their opposition is the meanes or weapons whereby they fight against Gods Church and they are infinite I shall touch those onely that are most materiall and the first kinde is carnall reasons and these are the fittest weapons for carnall men to fight withall and readiest against the truth and the Church as they being both spirituall and professed enemies to flesh and blood See how they flourish with this weapon first with multitude yours cannot be the true Religion say they for but few embrace it the multitude is against you and it is euery where spoken against as they said to Paul Acts 28.22 Againe saith the false Church wee haue far greater pomp and glory and greater riches Reuelat. 17.4 besides say they you haue no great men to applaud you doe any of the Rulers beleeue in him say the Iewes Iohn 7.48 Lastly there is say they no point of your Religion either pleasing to nature or almost iustifiable by reason and therefore saith carnall reason yours is not the true Religion but you must needs be of the right way If these kind of weapons preuaile not then they take other kind of weapons and close in neerer with vs forcing vs with Religious pretences and so striuing to beat vs with our owne weapons they pretend that they haue the Scriptures so did the diuell Matth. 4.6 that they are the Church as the wicked Iewes did Ierem. 7 4. so for miracles they pretend they haue them too they haue the effectuall working of Satan with all power and signes and lying wonders 2. Thes 2.9 so they pretend to be Abrahams children Iohn 8 39. and to be Moses Schollers and Disciples Iohn 9.28 yea to be Gods owne seede Ioh. 8.41 So they pretend to be Prophets Reuelat. 2.20 yea to be the Apostles of Christ 2 Cor. 11.13 yea and to be Angells of light verse 14. and for outward holinesse they will haue more then ordinary as the Scribes and Pharises had Matth. 23.27 And for simplicity which is the proper note of Christs sheep they will so cunningly pretend it that you would take them for sheepe of Christs owne fold and they cannot be discerned to be rauening Wolues till they bewray it in their workes and therefore our Sauiour saith Matth. 7.15 Beware of false prophets which come to you in sheepes clothing c. And when they faile this way then they will fall to more grosse dealing flattering vs with faire promises as the diuell dealt with our Sauiour Matth. 4.9 such and such things will I giue you if you will doe thus and thus if this will not preuaile they will labour to seduce vs with lies and errors as the Serpent did Eue Gens 3.4 5. or else they will labour to corrupt our sincere worship of God with inuentions and traditions of men as the Pharises did Mat. 15.3 If they can preuaile none of these waies then they will raise vp flanders and false reports against our persons howsoeuer wee carry our selues as they did against Christ and Iohn Baptist Mat. 11.18 Our Sauiour â—ame eating and drinking and they say behold a Drunkard and a Glutton Iohn Baptist came neyther eating nor drinking and they said hee had a diuell so they raised vp false reports of our Religion as they did in the Apostles time Rom. 3.8 Some say that he taught that we might do euil that good may come thereof c. If this be not enough they will breath out threatnings against vs as Saul did against the Church Acts 9.1 If that serue not their turne they will procure Lawes and Decrees against vs as they did against Daniel Dan. 6.7 8. and Letters of State as Saul did Acts 2.9 And their last and sorest and commonest weapon of all is blowes persecutions banishments imprisonments and all the punishments they can deuise as their hatred is deadly against vs so they cease not to pursue vs to the very death cruell blood-suckers they are for when they cannot sucke Religion out of our hearts yet they will sucke our liues and our bloods out of our bodies In a word there is no one thing in the world but the diuell and his instruments catch at it and take hold of it as a weapon in their fury to hurt and strike at Gods children withall The reasons of the point are these First the sillinesse Reas 1 and nakednesse and weaknesse of the faithfull and their condition in this life is such that they are euery way exposed and of themselues lie open to the danger of their enemies somethings they cannot doe to defend themselues for want of power and worldly wisdome as God knowes they be very simple and weake and other things they must not do for want of warrant from God without which their tender consciences dare doe nothing whereas if they could and might shift for themselues by hooke or by crooke as others doe it might be a good safegard to them and hence it is that our enemies assault vs euery way The second reason is drawne from
managed this fight with simple wisedome in holines meeknes compassion in obedience to Gods ordinaÌ„ce c as before we haue bin taught If we haue failed in the least of these let vs be touched in our hearts for it as Dauid was in the 1 Sam. 24.26 when he had but cut off the lap of Sauls Garment though he had not taken away his life yet his heart smote him for this And let vs for the time to come labour to reforme wherein-soeuer wee haue failed and looke better to our steps euer after But if we haue taken these courses and obserued these directions then it may bee a great Comfort to vs whatsoeuer the Issue be whether wee haue ouercome or not if we haue ouercome how boldly may we goe to God and giue him thankes for his owne victory and not for ours because wee haue got it by his meanes and courses If they haue ouercome vs yet wee may haue comfort in our foiles that it hath not beene through our mis-behauiour we haue done as God would haue vs and therefore there is good hope that though now we be ouercome by our enemies yet at last wee shall ouercome them howsoeuer we are sure not to loose our Crowne because wee haue striuen lawfully for the Crowne is promised to them that striue lawfully as well as to them that ouercome Vse 2 The second vse is to teach euery one of vs to labour to bee well fitted prepared and furnished for this fight euery one of vs hath a fight to make against our Aduersaries either inwardly or outwardly or both and therfore it is needfull for vs to prouid and to be in a good readinesse before hand Reason teacheth vs this for when once wee know that we haue Enemies and that they haue a purpose to inuade the land we do presently then get vs more munition and weapons and all manner of furniture needfull for our defence Let grace then teach vs and quicken vs vp to be as wise for the Lords battailes as we are for owne Our Enemies are alwaies assaulting vs let vs therfore get faith wisdome and holinesse compassion meekenesse and all manner of spirituall Armour that we may defend our selues and hold our owne and stand fast and safe against all their assaults And that wee may be thus fitted and prouided First we must be well acquainted with Gods Word for there the Lord teacheth vs how to fight and prescribes vnto vs all manner of weapons and how wee are to vse them and chargeth vs to resist our enemies and encourageth vs with the promise of helpe and comforts vs with the assurance of victory this is our cheife helpe against our Enemies Secondly wee must marke well the courses of our enemies their power malice subtilty and diâ—igence that thereby we may bee quickned to a more carefull and through resistance Thirdly wee must obserue our owne former experience we must consider where we haue been foiled before time and there to looke better to it and to preuent it another time And also consider where thou hast put the enemy to the worst and be carefull to vse the same meanes stil Fourthly obserue also the examples of other of the faithfull in the like case especially of the old beaten Souldiers of Iesus Christ as of Abraham Iob Dauid Paul and the like Let vs obserue their ouersights and their failings and shunne them also obserue their religious practices and courses and follow them not doubting but God will blesse them to thee as hee did to them Principally let vs obserue our Captaine Iesus Christ and follow his Example as farre as wee can Lastly let vs be earnest with God from whom euery good thing comes that as he hath appointed vs his Souldiers so he would furnish vs with helpe fitting thereunto And so much shall serue for this fourth point namely how the Church behaues and carries her selfe against her Aduersaries The fifth and last point concerning the Aduersaries and opposites of the Church is how the Lord in this case carries himselfe both towards the Church and towards her Aduersaries for the Lord sees and beholds all on both sides yea and he works on both sides too though in a contrary manner hee is for and with the Church in mercy to deliuer them and hee is with the wicked in Iudgement to confound and ouerthrow them Then the obseruation is this Doctr. That in all the Battailes that are mannaged betwixt the Church and her Aduersaries for Gods Truth the Lord so carries himselfe on both sides and to both that he is altogether for and with the Church to helpe and deliuer them and altogether against their enemies to confound and destroy them so saith the Prophet Psal 34.15 16. The Eyes of the Lord are vpon the righteous and his Eares are open to their cries but the face of the Lord is against them that doe euill to cut off their remembrance from the earth So in Esa 66.5 the Prophet saith Heare ye the Word of the Lord all ye that tremble at his Word your brethren that cast you out for my names sake said Let the Lord be glorified but yee shall appeare to your Ioy atnd they shall be ashamed And Phil. 1.28 In nothing feare your Enemies which to them is a token of Perdition and to you of saluation and that of God Thus God was with the Israelites to saue them and with the Egyptians to drowne them in the red Sea Let vs see this point proued a little more plainely in particulars God is with and for the faithfull in many respects First as a party in the cause fighting with them and for them Reu. 3.7 Michael and his Angels fought c. and thus God is with his Church either inwardly or outwardly Inwardly teaching them to fight Psal 144.1 and strengthning them and comforting them Luk. 22.43 and defending them Psal 118.13 and giuing a blessing and good successe to them Or outwardly as supplying them with meanes and raising vp friends and Captaines and such outward helpes Thus hee raysed vp Ioshua and others to deliuer his Church And so by ministring to the faithfull many gracious opportunities either to preserue themselues or to ouerthrow their enemies Secondly God is with his Church as a Deliuerer to saue them from the hands of all their enemies so Dauid acknowledgeth Psal 70.5 that God is his helper and deliuerer And Zach. 2.8 the Lord promiseth to bee a wall of Fire about Ierusalem And in the 9. Chapter and the 8. vers the Lord saith that he will campe about his house and no oppressor shall come vpon them Thirdly hee is with his Church as a Rewarder to Crowne them after the fight Reu. 2.10 be thou faithfull vnto the Death and I will giue thee the Crowne of Life 2 Tim. 48. I haue fought a good fight saith he Apostle I haue finished my course from hence forth is laid vp for mee a Crown of rhteousnesse which the Lord the righteous
be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
Shepheards and of Christ Luke 2.19 51. she did ponder and keepe these sayings in her heart And this wil ripen our thoughts digest our readings and conceits as chewing the cud separating the refuse and turning the best into good nourishment The third duty is conference we must conferre of the things we reade and heare as the two Disciples did Luke 24.4 32. for this will reuiue our vnderstanding and quicken our wits and wheâ— our reason and helpe our memories and stablish our iudgement and throw out the hidden substance as it were from the huske and winnow away the chaffe from the wheat And fourthly to these we must adde patience wait the Lords leasure and tarry till he giue the succsse and till he reueale his will to thee and thus doing God will reueale it Phil. 3.15 all this while that thou hast beene toyling and striuing expect and waite vpon God and thou shalt finde the successe in Gods good time thou hauing vsed the meanes dayly labouring and praying for the effect be sure it shall bee reuealed vnto thee when it is best for thee and thou fittest for it and if it should neuer be reuealed to thee yet thy former paines seconded with patience shall make thy state as good in Gods acceptance through Christ as if thou haddest knowne it Fiftly that which strikes the nayle to the head is practise and experience a most certaine guide in all points fundamentall After we haue done all the former rules we must adde practice therefore practise Religion in the obseruation of Gods wayes in afflictions in temptations in the court of thine owne conscience in thy dayly watch in the continuall course and terme of thy life Iohn 7 17. If any man doe his will hee shall know of the Doctrine whether it be of God or no Act. 5.32 the holy Ghost whom God hath giuen to them that obey him Psal 119.100 I vnderstand more then the ancients because I haue kept thy Precepts God wil not see vs erre in Iudgement and practice too in such necessary points as he sees we desire as well to obey as to learne And so much for the second vse which teacheth vs warinesse and care and conscience in medling with Scripture Vse 3 The third Vse teacheth vs thankfulnesse to God that we liue in those times of light wherein we haue so many good helpes for the knowledge of Scripture learning tongues sciences histories wits all of them being at the highest and ripest now And many godly men both at home and abroad yea many Churches haue published their iudgement touching the sense of most places of Scripture And therefore if men will be blind now let them be blind for euer let vs take the benefit of these helpes thankefully and soberly and let vs adde to these the vse of those seciall helps before mentioned then it is not possible that we should erre fundamentally and finally in any truth But there are diuers exceptions made against this Doctrine Obiect 1 first say some all this while this is but priuate interpretation flatly forbidden 2 Peter 1.20 Answ I Answer that is priuate which is of man as we may see in the 21 Verse of that Chapter so that our interpretation according to the former rules being framed out by the Spirit is falsely called priuate that same Spirit teaching vs which teacheth all the faithfull Secondly It is excepted that this is a detraction from the Church I Answere No for any priuate man that beleeueth is of the Church and as the Church must trye the Spirits so must euery beleeuer 1 Cor. 12.10 and 1 Iohn 4.1 and as the Church hath the promise of the Spirit so hath euery beleeuer And this is a sure rule the Spirit doth infallibly teach euery one of Gods chosen first or last euery thing needfull for his saluation he vsing such meanes as the Lord hath appointed Phillip 3.15 It is so in manners therefore it is so in Doctrine each being a part of the truth which God requireth and which the Spirit leads vs into Psal 25.5 leade me in thy truth and teach me for thou art the God of my Saluation And Psal 143.10 teach mee to doe thy will for thou art my God Euery one of the faithfull hath the Spirit to comfort them in their distresse to helpe them in their temptations to perswade them to holinesse and why not therefore to inlighten and teach them the truth Ob. 3 Thirdly It is excepted how doe you know whether such an interpretation be from Gods Spirit or from your owne fancy for any Heretique can and will say as much as you Answ 1 I Answer If the matter bee necessary to saluation the promise of God puts vs out of all doubt Iohn 16.13 when the Spirit of truth is come he will guide you into all truth Secondly hast thou sought and attained that interpretation by prayer Then out of question the Lord will not giue thee scorpions and poyson when thou askest fish Errors when thou askest the truth Thirdly doth it concurre with the articles of faith not doubted of then it is the truth Obiect 4 Fourthly Is it not more likely that a whole Church specially the Doctors and Pastors of it are so guided then a particular man and so are to bee beleeued before him Answ Answer yes If they follow the former rules and yet then they are to be beleeued not so much because they are the Church but because they are directed by those rules sometimes one particular man or two follow these rules but the present Church doth not in this case the one or two are to be beleeued before the present Church as in the time of Wicklife Husse and Luther one or few then deliuering the truth ought to be beleeued before the present Church because they obserued these rules Sometimes the Church doth obserue these rules and particular men doe so too then eyther they concurre and so the truth is directly deliuered receiued or else they dissente and then rather follow the streame then one or two if there be no other reason to the contrary For sometimes euen in this case too one man may see more then many as Paphnutius in the Councell of Nice Againe sometimes the Church obserues these rules and some particular men doe not so In this case particular men are right Heretiques and the other the true Church of God Fifthly It is Obiected that by this meanes we all rest on our owne Iudgement and so haue no faith in God Answ I Answer Our Iudgement in matters necessary to saluation being wrought in vs by the letter sense of Scripture revealed by the Spirit is not our owne iudgement indeede but Gods our frailties wherewith we are accompanied are ours onely but wee are endued with our iudgement from God so that we rest on Gods iudgement now and not our owne Euery man must haue faith of his owne that is though not of his owne by working
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs 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
corrupt too if either we respect to whom they are made to Saints and not to God alone or for whom for the dead and not for the liuing onely or how not with vnderstanding for they are in an vnknowne tongue specially their publike prayers and so as good haue no prayers at all I haue entred a foule sinke and I must needs confesse that I can finde no bottome yet if this be not enough adde heereto these aggrauating circumstances these things which were somewhat in a more tolerable manner among them before be now much worse first by the Councell of Trent for whereas before that Councell they were but priuate opinions of some men now they are the Doctrine of the whole Church and are obtruded on all professors as necessary to saluation and they condemne all that are not of their iudgement yea there is now in them a deadly hatred against the contrary truth and the professors thereof and persecutions by fire and Sword Secondly the Iesuits the Popes chiefe Agents haue and doe vse dayly all cunning deuises and malicious practises to stretch these points to the furthest straine that so they may tyrannize in euery mans conscience And also to curse and to defy all nations and persons that will not drinke of this poysonous cup Thirdly it is too apparent that they doe willingly blind themselues and for gaine fauour feare ambition and the like they doe persist in these courses against their owne consciences that condemne these things in them for as it cannot be thought that so many grosse conceipts should be swallowed downe by men of excellent gifts and vnderstanding but that they must strayne at them so the experience of many that are of that Religion the sincerest and the soberest that haue beene most ledde by Scripture and haue beene freest from faction that haue renounced and disclaimed many of these abuses and freely confessed many contrary truthes that we hould makes it plaine that among so many at least some are otherwise perswaded then they pretend yea some haue confessed so much and yet still goe on in their old courses Secondly they are foulely corrupted in their ordinary manners I know euery Church failes specially in manners exceedingly but the corruptions in manners that are in the Church of Rome are extraordinary and in a manner heathenish secondly they are such as follow vpon their Doctrine and which themselues professe to be lawfull whereas it is not so with other Churches they doe not maintaine and professe their corruptions of manners to be lawfull the Church of Rome doth take a taste of these in their equiuocation and mentall reseruation ciuill honesty abhors and condemnes these they vse and iustifie the vse of them breaking faith and promise Nature denies it they affirme and defend it that with Heretiques faith is not to be kept disobedience to superiors and maintaining others therein with them is a familiar practise whoredome is but a small sinne and the stewes a tolerable euill treasons and murthers of Kings Princes and whole states are they sinnes with them No they are meritorious workes the actors of the mare canonized for Saints Let them or any for them shew me their matches in the world bee they Turkes Iewes or Pagans or any other state that is iustly chargeable with the defence and practise of so many villanies and then I will confesse I haue dealt iniuriously with them but if they can shew me none such let them confesse that whereas many states and kingdomes and Churches haue done wickedly yet the Church of Rome doth surmount them all and let them vaile bonnet and throw away their pride state malice wilfulnes and their diuelish practises and let them humble themselues and repent in sackcloth and ashes that if it be possible their horrible euils may be forgiuen them I omit to speake of those exquisite cruelties practised vpon the poore Indians euen by the Iesuits themselues as well as by the Spaniards Oh miserable state what a bloody gouernment and a bloody Religion too whereby they haue made the very name of Christian Religion to bee abhorred euen amongst the Heathen So much for the first branch of the obseruation that the Church of Rome is exceedingly vnsound and polluted with many foule errors c. Now let vs come to the second Branch of it which is the inference of the former that therefore it is not lawfull nor safe to communicate with her It is true that there is no Church but hath some vnsoundnesse in it eyther in Doctrine or in manners or both as there is no body but hath some infirmities and diseases in it But this Church of Rome is so vnsound that take it as it is this a day maintained by the Popish faction and there is no communion to bee had with them in their Doctrine and manners without certaine danger to their owne soules Wee will proceed in the proofe hereof according to the grounds before mentioned their Doctrine and their practise being both vnsound and corrupt we may communicate with them in neyther first Gods commandement shewes it for their Doctrine being otherwise then that which Paul taught as befere is shewed they must be held accursed Gal. 1.8 9. and shall we communicate with such in matters of God and of Saluation as wee must hold accursed as enemies thereto And in the 1 Tim. 6.3 5. there is an expresse separation inioyned If any teach otherwise and consentâ—th not to the wholsome words of our Lord Iesus Christ from such separate thy selfe Secondly they are wilfull in their errors and therefore are to bee shaken â—ff Titus 3.10.11 Reiect him that is an Heretique after once or twice admonition c. Thirdly their sinne being idolatrous therefore they and it are to bee fled from 1 Cor 10.14 slye from idolatry 1 Iohn 5.21 keepe your selues from Idols yea the place of their idolatrous worship is not to be resorted to Hosea 4.15 though Israel play the harlot yet let not Iudah sinne Come not ye to Gilgal neyther goe ye vp to Bethauen c. Nay those that are there must come forth from amongst them and touch none of their vncleane things Esay 48.20 and 52.11 Ier. 51.8 Goe ye out of Babel c and that not only out of the litterall Babel in the deliuerance but also out of the mysticall Babel the very subiect now in hand and that with a feareful dâ—nunciation of Iudgement Reuel 18.4 Goe out of her my people that ye be not partakers of her sins â—â— that ye receiue not of her plagues fourthly the wickedns of their liues being very great we are to withdraw our selues from them 2 Thes 3.6 which though it be not of it selfe sufficient to inforce a separation from 2 whole Church for there is more required to the forsaking of a whole Church then of some priuate men yet being added to the former it makes our separation from them very warrantable secondly the practise of the faithfull proues
eight and Twentieth LECTVRE of the CHVRCH WE haue as ye haue heard made our diuision of Churches into the Easterne and Westerne Churches and we haue made an end of our discourse concerning the Easterne And haue entred into the discourse concerning the Westerne And these wee shewed were of two sorts first some that receiue and acknowledge the Pope to bee their head as the Church of Rome and other her accomplices secondly some that refuse to communicate with her at least in her abuses and are therefore called the Reformed Churches Concerning the former we haue spoken of them all in the name of the Church of Rome for what is said against her is said against them as is the mother so are her daughters Now therefore we come to speake of those that renounce the head-ship of the Pope and refuse to communicate with the Church of Rome And are therefore called the reformed Churches for whereas the Church of Rome was sometime a true and sound visible Church but in processe of time did degenerate and staine her selfe with sundry corruptions and abuses both in Doctrine and practise as hath beene shewed It pleased God to inlighten the minds of many godly and learned diuines amongst them that they saw and discerned these corruptions and withall stirred vp their hearts to oppose openly against them both by preaching and writing Now those congregations that by these mens labours were called out of Babylon and embraced a purer profession did thereby gaine the name and title of reformed Churches as leauing the Church of Rome as a deformed Church still wallowing in her owne corruptions but themselues hauing recouered in some sort the ancient Beauty and Integrity of the ancient time and sounder Churches Now to make the way plaine before vs wee will speake first of the causes of this Reformation secondly of the manner of it first for the causes of this Reformation they were waighty and necessary many notorious errors and grosse abhominations both in Doctrine and manners as before we haue shewed possessing the whole body of that Church yea the head and all such as the Christian world hath oft complained of and the godly had groned sore vnder the burden of them for many yeeres and could beare them no longer so then they had waighty causes for this Reformation Secondly the manner of the carriage of it was approouable and good they did nothing herein for the substance of the businesse but that which might well beseeme Gods people and whereof they had many commendable presidents of other godly men in like cases For first they gaue notice to that Church that such and such corruptions were amongst them secondly they made proofe out of the Scriptures the onely Iudge in matters of Religion that they were corruptions thirdly they besought the guides and Gouernors of the Church as they tendred Gods truth and glory and the peoples Saluation for some speedy redresse of these things fourthly they denounced Gods Iudgements against them if they did not reforme and that was their vtter ruine both here and for euer if they did not hearken vnto them fifthly after all these meanes vsed and after long expectation of some good euent and yet nothing dâ—ne finding no amendment but that indeede matters did waxe worse and worse that old burthens were continued new imposed that were worse their admonitions reiected errors corruptions stiffely maintained the seekers of reformation hated reproached persecuted excoÌ„municated and the like finding no redresse they left them gaue them ouer as our Sauiour commanded his Apostles so they shooke off the dust of their feete against them As if they should haue said vnto them after this manner Doe you serue what gods yee will wee and our Congregations will serue the Lord doe yee worship God as yee list your selues we will worship him after his owne will reuealed in his word seeing we cannot procure a generall redresse of these corruptions amongst you wee must and will redresse them in our selues what could these men doe more then they did or what fault iustly can be charged on these proceedings The Papists deride and scoffe at this reformation and deny it to be any reformation at all but rather say they it is an Innouation made by Heretikes but till such time as they can proue the truth of God in his Word to be heresie they shall be neuer able to conuince this for an hereticall Innouation as they falsely and maliciously slander it but in despight of their malice it must be acknowledged and stand good for a godly and Religious reformation of things amisse another manner of reformation then that of the Papists in the Councell of Trent wherein though some things were well and commendably redrest yet the whole Tenor of that reformation runnes on this promise that the authority of the Pope be no way impeached the Councell would haue some reformation but yet so as the Popes authority may not be mâ—ddled withall wheras that very authority is partly one of the chiefe corruptions it selfe and partly thâ— maiâ— occasion and ground of all the rest at least it is th◠〈◊〉 hinderance that the rest is not reformed 〈◊〉 â—â—at except that be reformed there can be no sound and through reformation at all so that there is great difference betwixt their reformation and ours For wee square all by the rule of Gods Word they by the authority of the Pope So much of the reformed Church in generall There is also another Title that these Churches are stiled with and that is Protestant Churches the reason of that name is this vpon the first sounding of the Gospell by Luther in Germany there was great stirre and much adoe among the people and not onely there but generally in all places some embracing the Doctrine of Luther others still continuing in the Popish Religion the Emperour and the States consult together how to pacifie these tumults many meetings they had and many Decrees they made against it one Decree more famous then the rest was made at Spier in Germany Anno 15 29. where it was enacted by the States of the empire that men should not abolish the Masse nor make any further change in Religion till there should be a generall Councell to determine these differences which because the people should not thinke they would delude them they promise to call it within a conuenient time within a yeere or thereabouts This Decree was much distastfull to those Princes and States that had ingaged themselues with Luther in this worke of reformation and therefore they made a generall protestation against it to this effect That howsoeuer they did vnfainedly affect the peace of the State both in Church and Common-wealth and would willingly satisfie the Emperor in all that lawfully they might yet because that reformation in hand was Gods owne worke it must not tarry mans leysure for God was to be obeyed before man and therfore they were bound in
consent proues not alwaies a true Church nor a true Religion for then the Iewes should be a true Church and their Religion true because they all consented to crucifie Christ and with one voyce cryed Crucifie him crucifie him here is consent and yet in the bloodiest matter that euer was in the world And so on the contrary Peter Paul and Paul and Barnabas should be of a false Church and a false Religion because they dissented and contended sharply but this was nothing to ouerthrow the truth of their Religion nor of the Church they were members of yea we see oft times that the worst matters are carried with the greatest consent and the best with great dissention as it is in the body that is the soundest body that striues most to expell hurtfull humours so that is the soundest Church that is most exercised with bickerings against the aduersaries of the Truth and in the true Church it is needfull that there should be dissentions and heresies that those that are approued may be knowne 1 Cor. 11.18 19. So much be spoken for the Papists exceptions which they take against vs for this dissention Now secondly wee are to shew what vse we are to make of these dissentions and differences surely though wee will not name them yet wee may make many good vses of them and first this should stirre vp our bowels of compassion to mourne for the breaches of Ierusalem and to see the Lord dishonoured and his truth blasphemed and the Church miserably distracted by mens infirmities frailties and dissentions Secondly this discouers the diuells malice that cannot not endure to see the worke of God to goe on prosperously forward but sets euen the builders themselues at variance to hinder them from building and from ioyning together with one hand against the common aduersarie yea he carries them into such outrage of passion and speech that thereby their persons and cause is much disgraced before the world so that if they were censured by his outrage they may seeme rather to be of the diuell then of God Thirdly heere wee may see the corruption and weakenesse if not wilfulnesse of men that rather then they will disclaime their errors and put vp disgracefull and opprobrious speeches they passe not to set the whole Church of God on fire Fourthly hence wee learne the nature of truth that neuer comes forth but incumbred with many oppositions both within and without and still mingled with some errors and contentions euen in the chiefe professors themselues Lastly hence we learne the power wisedome and goodnesse of God so that doth restraine the rage of man and the malice of Satan that howsoeuer we differ in some points yet we agree in the chiefe as in Iustification by faith alone and howsoeuer we differ among our selues yet each of vs agree against Anti-Christ and Popery with a common hand though not so throughly as otherwise we might doe yet so as neither of vs yeeld one iot to the Papist though they expected long ere this to haue deuoured both them and vs as a prey or at least that they should haue slept in a whole skinne as wee say working vpon the aduantage of our former dissentions The third point is what wee are to esteeme of these Churches notwithstanding these errors and dissentions Surlev if we should condemne them as false Churches wee should be very vncharitable and wicked For they haue been the chiefest instrument vnder God of our calling therefore far be it from vs to deny them to bee a true Church Besides we should wrong them much for seeing they affirme directly the foundation and euery part thereof there is no colour why wee should giue such hard sentence against them therefore let vs esteeme them as brethren and acknowledge them to be Gods owne Churches and let vs commiserate their blindnesse and ignorance and let vs beare with their infirmities and let vs passe by the wrongs they offer vs and let vs blesse God for the good that is in them and let vs intreate God to open their eyes and to pacify their mindes and to reconcile these vnhappy differences that are betwixt vs and to knit our hearts together in the bond of peace that we may be all of one minde and iudgement and speake one and the same thing And so much bee spoken concerning the Lutheran Churches Now we come to speake of our own Church which hath beene the speciall reach and shall bee the finall conclusion of this whole discourse We are generally acknowledged by most Protestant Churches that we are as well reformed in Doctrine as any Church It is Gods great mercy to vs that we are so reformed in the best and weightiest things And it is no small comfort to vs that wee haue the approbation of other Churches confessing for vs that we are a true Church of God sound in the faith so that if we doe faile in discipline as they say yet the substance being sound the danger is the lesse Discipline makes onely for the Beauty of a Church but yet neyther doâ—h the presence of it make a true Church nor the absence of it cannot marre the life being of a true Church therfore if wee be not reformed herein as we should for some reformation we haue many points and parts of Discipline are farre better amongst vs then in the Popish Churches yet as long as our faith is sound the life and being of our Church is sound and good I will deliuer the point by way of Obseruation Doctr. and that is this The Church of England euen as now it stands though it be guilty of many saylings and weaknesses yet notwithstanding it is a true and in good measure a sound visible Church of God first I doe acknowledge many faylings weaknesses in our church that I may not bee mistaken as if I should smooth vp the State of our Church as many doe with all is well when some things are amisse or iustifie euery particular because we haue many good things amongst vs No if there be any Baal amongst vs let him plead for himselfe I wil not plead for him Secondly I say that it is not onely a true but in some good measure a sound visible Church to distinguish it from other Churches specially from the Church of Rome which in some sense as we shewed is a true visible church but very vnsound but ours is true sound too that in some good measure The want of which difference rightly obserued hath caused many vncharitable censures to passe from vs against the church of Rome from the separatists against vs Thirdly I speake of the Church of England indefinitely which seemes strange in some eares that the whole company of professors in England should be called one Church and so make a nationall Church which say they is meerely a humane inuention not warrantable by the Word but to iustifie this speech against their exception take these
Esa 9.21 And so the Papist is against the Seperatist and the Seperatist against the Papist and both against our Church of England Each of them crying out with open mouth against the Church of England and our standing therein And the Papist thinks wee cannot iustifie our selues against their exceptions but that we must incline to the Seperatists And the Seperatists boast that wee cannot acquit our selues of their exceptions but that wee must incline to Popery here then is our present taske how to deliuer our selues from both these Aduersaries that we may fall foule on neither they doe not assault vs both in the same kinde nor about one and the same thing Each of them haue their seuerall Quarrell and each doe mannage a seuerall fight against vs and therefore we must frame our seuerall defences accordingly against them The Papist hee strikes mainely against our Religion the very life of our Church The Seperatist strikes specially at the State of our Church The exceptions of the Papist is the more dangerous but yet altogether vniust and vntrue that of the Seperatist may seeme to haue some more colour of Truth in some points but is much lesse dangerous First wee will beginne with the Papist as being the ancienter enemy of the two and his Quarrell the greater And because he excepts against our Religion we will ballance their Religion and ours together and so put the matter to triall and ioyne in this Issue whether their Religion be better then ours or our Religion better then theirs And because false Ballances are an abomination to the Lord we will disclaime them Carnall Reason outward Pompe plausible shewes and probabilities are deceitfull waights not fit for this vse Let vs bring them to the Scales of the Sanctuary and examine them by the equall and true waights of the Lord himselfe that is by such spirituall and sound considerations as the holy things of God are to be esteemed and tried by it were tedâ—ous if not infinite to reckon vp all the diffâ—rences betwixt them and vs I will therefore cull out six or seauen of the principall for Instances and thereby yee may iudge of the rest And I will weigh them in foure exceptionlesse Ballances and make it plaine God willing in euery one of these six or seauen Instances by euery of these foure Ballances that our Religion will hold waight full waight downe to the ground and that theirs is too light not worthy to be brought to the Beame The foure Ballances that wee will weigh these Instances in are first the Ballance of Gods glory Secondly the Ballance of Gods Word Thirdly the Ballance of true holinesse Fourthly the Ballance of peace of conscience The Instances of the differences betwixt them and vs which we will weigh in these Ballances are these The first is of the sufficiency of Scripture and the absolute Authority it hath aboue the Church and Traditions The second is of Gods free grace against mans freewill The third is of iustification by faith alone against mans of merits The fourth is of Christ our onely Aduocate against other Intercessors The fifth is of the spirituall worship of God against Images The sixth is of our Communion against their Masse The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and huckurmucker of these in order And first let vs weigh these seuen Instances in the first Ballance and that is the Ballance of Gods Glory For that is the best and truest Religion of God that tends most directly and intirely to Gods Glory All that wee doe must bee framed and referred to Gods glory 1 Cor. 10.31 specially our Religion Col. 3.16.17 And if men should deuise a Religion for any God true or false they would resoule That that were the best Religion whereby that God to whom it is erected might bee most glorified yea our very Religion it selfe what is it But our worshipping of beleeuing in calling vpon and obeying God which is nothing else but our very glorifying of God But the Religion professed by the Church of England doth most directly and intirely tend to Gods Glory and the Popish Religion doth not but contrarily it tends to his Dishonour and therefore our Religion is the true Religion of God theirs is not as wee shall see in these Instances The first is concerning the sufficiency of Scripture and the absolute authority thereof aboue the Church and Traditions put this into the Ballance of Gods Glory and admit as we doe that the Scripture is sufficient in it selfe and hath absolute Authority aboue the Church and Traditions and see how Gods Glory is thereby aduanced for thereby God is acknowledged to haue prouided most bountifully and sufficiently for his Church a perfect rule of faith and life that needes no addition and thereby God shall rule by his owne will and Lawes and bee worshiped by his owne ordinances onely all which are matters of Gods greatest honour But deny this as the Papists doe and preferre or equall the Church with the Scripture and mingle Traditions with Gods Word and all this Glory shall be much ecclipsed The second Instance is of Gods free-grace against mans free-will Admit that all the good we do or haue proceeds meerely from the grace and Spirit of God without any will or towardlinesse to good in our selues And the Lord is thereby rightly and truely glorified If wee haue no sufficiency of our selues no not to thinke well but that the will and the deede be both from Gods grace If we haue nothing in Abilty or desire or endeuour but as wee are effectually mooued by the Spirit then the whole glory of our working which is the greatest honour we can here doe to God is wholly ascribed vnto God alone But deny this as the Papists doe and auouch that there is some freedome in our owne will to good then God doth the lesse for vs and so doth the lesse glorifie himselfe on vs extoll man in this corrupt estate and dishonour God but dishonour man herein and extoll God The third Instance is of Iustification by faith alone against mans merits If it be said as we say That wee are iustified by faith alone without mans merits and we yeeld to Christ Iesus the glory and prerogatiue of our alone and all-sufficient Sauiour and we magnifie his righteousnesse as being of that infinite worth and power in and by it selfe as to make vs truely and perfectly righteous that beleeue it which as his proper due is directly assigned of his father and iustly challenged by himselfe and worthily obtained by his doings sufferings and victory But say as the Papists doe that wee doe merit some fauour with God by our owne good works and then we detract from Christs glory and make men compartners together with Christ in this glorious worke
535. Vogel 751. Thirdly of those which are in heauen and earth both together The matter of this reduced to sixe Heads all raised out of the Article of the Creed I beleeue the holy Catholike Church First Head It is but one The Church hath a threefold onenesse Difference of circumstances doe not cut off from the true Church as First of states Secondly of times Thirdly of persons Fourthly of place Fifthly of ceremonies Sixtly of iudgement in Points not absolutely fundamentall Second Head The Church is holy John 3. The third Head It is Catholike First how this word Catholike hath been wronged First by those in the Romish Church three wayes Rhemists in Act. 11 and Bristow in his moâ—es and demands 2. Cor. 3.5 Secondly it is wronged by some foure wayes Secondly the word Catholike righted in regard whereof three things are to be considered of First the antiquitie of it Vid Fulke ibidem Morney de ecclesia p. 13. 14. c. 19. ad 25. 29. vid. Rainold conclus 650. 671 Secondly the right meaning of it Oecumenius a Ipsa est ecclesia catholica vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graece appellatur quae per totum arbem terrarum diffunditur Aug. epist 170. ad Seuerinum Rhemists in 1. Ioh. 2.6 Morney de ecclesia 23. Thirdly the common receiued vse of the word Vniuersalis ecclesia est Ierusalem ciuitas Dei viui quae continet ecclesiam primitiarum circumscriptâ—m in coelis Isychius in Leuit. lib 4. cap. 14 Catholica veraciter illa est quae ab omnibus perfidis eorum successoribus consortibus sincera pura immaculata communione diuisa est Gelasius ad Anast Aug. Euseb hist eccl applieth Catholike both to the whole Church through ehe world and to particular Churches too Vid. Field lib. 1. p. 16. 26. l. 2. 56. Thirdly the obseruations from it Sheldon Quod semper quod vbique quod ab omnibus Vincent lib. 3. 24. Obiect Fourth point That the Church is a communion of Saints whereby two things are affirmed First that the Church hath a communion with or is ioyned to Christ which is the fourth quality First Christs communion with vs in two particulars First in regard of our selues in foure respects Secondly he communicates with vs in respect of the things that belong to vs which consisteth in these things Secondly wee communicate with him First in regard of himselfe hee is ours two wayes Secondly we communicate with him in regard of all thâ— things that are his as First what he had Secondly what he did Thirdly what he suffered Fourthly what he hath obtained by his doings and sufferings How these things are to be vnderstood This communication with Christ in the things that are his drawne into two heads First in some things by merit Secondly in other things by power Reasons on Gods part First his election Secondly his couenant Thirdly his free gift of Christ to vs. Fourthly his Loue. Reason on Christs part Reasons on our part First our faith Secondly our couenant Thirdly by gifts Fourthly our loue Fifthly our necessity Three meanes of this communion First the Spirit Secondly the Word Thirdly the Sacraments A Christians Patent Royall vnder the broad Seale of heauen for his interest First in God Secondly in the promises Thirdly in the offices and benefits of Christ. Fourthly in full and finall glorification A Christians acquittance generall against all pleading of sinne and euery thing that is against vs. The second thing affirmed concerning the communion of Saints and that is the communion which the Saints haue one with another and this is the fifth quality Caluin instit lib. 4. cap. 5 1. 2. Morney de eccles pag. 8. Christ the light of the World Three things concerning this communion First what it is it is spirituall In how many senses it is spirituall Two things wherein this communion consisteth and that in two things First a communion of state and that in diuers respects Secondly this communion consisteth in a communion of practise And this is first generall Secondly it is particular And this diuers wayes First in regard of gifts Non tollitur gratiarum diversitas nec conuellitur ordo politicus Calu. Secondly in regard of their wants and that diuers wayes Thirdly this communion of practise in particular is in respect of their doings Fourthly in respect of their sufferings Fifthly in respect of their affections Sixthly in respect of themselues and all they haue Thirdly the extent of this communion Cautions herein to be obserued This communion extends to the Saints in heauen The Reasons are of fiue sorts first in respect of God The second sort of reasons in respect of Christ The third reason in respect of the Spirit Fourth sort of reasons are in regard of the faithfull them selues in diuers respects Fifrh sort of reasons are in regard of our aduersaries Things to be done that we may maintaine this communion Trials whether we practise this communion Teaching two things First knowne to God prooued Secondly to themselues Thirdly none but God and themselues know it The fourth generall Head in this question which is the diuision of the Church which is partly of the name partly of the thing it selfe First of the name Secondly of the thing it selfe Three wayes how the Church is distinguished Into vniuersall or particular Secondly it is distinguished into the Church Militant and Triumphant What the Militant Church is defined This warfare is spirituall in three respects That the good Angels are parties of this Church Militant in some sense though noâ— parts of it What the Church Triumphant is Eight differences betweene the Church Triumphant and Militant And in it fiue things What to be considered of fâ—r the fitting helping and directing of vs in this warfare A third diuision of the Church into visible and inuisible Of the Church inuisible and of the inuisibilitie of it in fiue senses The Church signifying the vniuersall company of Gods chosen in heauen and earth in this sense it is inuisible actually and potentially Secondly the Church signifying the company of beleeuers in earth is inuisible simply or after a sort Generall aduertisements concerning the Church inuisible and visible Differences betweene the vniuersall inuisible and the vniuersall visible Church Vid. Zanch. in Hos 2.8.9 p. 51. August in Ps 10 Hierom. cont Lucif Exceptions of Papists out of the fifth of Matthew for the visibilitie of the Church answered The second exception out of Mat. 18.17 The third exception out of Rom. 10.10 Nine things considerable in a visible Church First the definition of it Vera ecclesia est quae profitetur Christi fidem Bellar. de ecclâ—s milit p. 249. First some Churches are either vniuersall visible Churches or particular visible Churches First Particular visible Churches are first Nationall Parochiall or domesticall Jnstances first of a Prouinciall Church Secondly of a Parochiall Church Thirdly of a Domesticall Church Secondly they are either more or lesse visible Thirdly
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing