bookes by the Scripture and not make any so of her selfe for this she cannot doe The third Position is this That as the Church cannot make any booke Canonicall which is not so of it selfe for she hath no power to deuise adde diminish or alter any part of Gods worship outward passages of Gods worship are much in her power as we shall see hereafter but that she may ordaine any part of his worship besides Scripture or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth all this is but will-worship hatefull to God and expresly forbidden Col. 2.23 Intolerable hath beene the presumption of the Church of Rome in both these For first they haue ordained besides Scripture Images satisfactons new Sacraments new intercessours new propitiatory sacrifices and sundry other parts of Gods worship and seruice Secondly euen to ceremonies of their owne deuising as to crossings processions ringing of Bels pennance and such like they haue ascribed forgiuenes of sinnes driuing away of Deuils and such like gracious effects wherein consists no small part of Gods worship The fourth point is concerning the customes of the Church custome we know preuailes much in matter of practice and many times they are very approuable and not to be varyed from but vpon good occasion yet in matters of Religion yeelding to customes hath bred much inconuenience as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises is growen to such a custome as that men thinke it no sinne and so in other things And to speake plainely customes are but a carnall motiue apt to ouer sway the naturall man but of themselues besides Scripture they are no spirituall motiues to the true Beleeuer The ancient fathers tye vp customes in Religion thus short that they must be agreable to the truth so that where truth and customes agree there they are to be admitted else to be reiected Now what is truth Our Sauiour saith Gods Word is truth Iohn 17 17. then if there be any customes in matters of Religion besides the Scriptures which are the truth they must be abolished euen by the Iudgement of the Fathers whom the Papists would seeme to alleadge for these things yea but say they the Apostle Paul alleadgeth custome 1 Cor. 11.16 but how doth he alleadgeth them Against contentions because contentions are against the Word of God so that custome besides Scripture is nothing worth The last point is for matter of traditions Traditions are one mine Piller of Popery and if they leaue them once they will quickly leaue their Religion too Now if we vnderstand traditions in a general sense It intends the whole Doctrine of Saluation which from time to time hath beene deliuered from the fore fathers to the children of the Church And so we willingly embrace traditions as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded and doe make for traditions But in the particular sense as the Popish Church intends them that is vnwritten verities and matters besides Scripture then so there is no building on them If they be verities it is more then we know and being vnwritten we haue no warrant to receiue them to his point we say first eyther there were no such traditions at all or secondly if there were yet they were needlesse considering the sufficiency of the Scripture thirdly if they were needfull yet they were vncertaine lastly if they were certaine yet certainely they were but the words of men and not certainely the word of God First eyther there were none at all I meane for matter of substance yes say they for substance ye haue something by tradition as the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture c. We Answer wee haue not these by tradition for they may sufficiently be proued by good consequence out of the Scripture As first for the Baptisme of Infants we haue the example of our Sauiour in Marke 10.14 And secondly for the Canon of Scripture we haue that place 2 Tim. 3.16 the whole Scripture is giuen by Inspiration from God c. yea but what place in the word saith that so many bookes are Canonicall I Answer euery booke beares witnesse of it selfe and this place of them all that they are Canonicall Thirdly for the change of the Sabbath we haue Reu. 1.10 where it is called the Lords day so that we haue Scripture enough for these things to satisfie an humble minded man that is not contentious Secondly if there were any such yet they were needlesse for supposing the sufficiency of Scripture which we haue proued before what neede vnwritten traditions besides Scripture Indeed before the Word of saluation was committed to writing It was needfull that it should be deliuered by word of mouth from man to man but the word being now written and hauing beene now written these 1610. yeeres and as much written as euer shall be what haue we to doe with traditions besides Scripture Thirdly if they were necessary yet they are vncertaine for how shall I know that the Apostles deliuered ought by tradition or that the Churches after them be they either de facto or de iure For that which is alleadged from the Apostle in the 2 Thess 2.15 keepe the Instructions yee haue bin taught eyther by word or by Epistle whereupon they say the Apostle left traditions and Epistle I Answere these words doe not imply any diuersity in the things he taught but onely in the manner of deliuery looke what he preacht he writte And whatsoeuer can be alleaged for the Churches after them is but the testimony of man we must know it by history and what certainety is there in that to repose my Saluation vpon Lastly if they were certaine yet all this while they were but certaine the traditions of men and certainely not the Word of God And therefore here is the damnable presumption of the Papists that they by name call them the Word of God vnwritten equall them both in authority to binde the conscience in necessity to be beleeued and obeyed with the written word common sence and reason which is endued but with the least touch of Religion will easily decide this controuersie If we adde heere to determination of councels consent of fathers decrees of Popes and other patches and faynings of Popish Religion the conclusion must be this that either there were none such or if there were they were not beside Scripture but according to it or else if they were besides Scripture then they were no matter of substances nor Saluation nor to be receiued as such The second Vse is for Instruction to teach vs what Vse 2 it is that our faith must be framed by and what euery truth is to be tryed by And that is
it is holy thirdly that it is Catholike so it is said in expresse words Fourthly that they are ioyned to Christ And fiftly that they haue a Communion amongst themselues both these are intended where it is said they are a Communion of Saints sixtly and lastly that they are knowne onely to God and themselues and this is intended when it is said I beleeue it Wee haue past through two of these adiuncts for so I call them first that the Church is one and secondly that it is holy now we are to come to the third Adiunct Catholike The Church of God is Catholike In handling of this Point wee will first shew how this word Catholike hath been wronged secondly wee will right it and thirdly we will draw such obseruations from thence as it will fitly minister First it hath been much wronged for many hundred yeeres and that by many First by those in the Romish Church Secondly by some of our owne Church First it hath been wronged and corrupted exceedingly by those of the Romish Church and that in these respects first in that they falsly challenge it and appropriate it to themselues alone Secondly in that they boast of it as their Crowne and glory Thirdly in that they put their confidence in it that because they haue this name therefore they are vndoubtedly the true Church and in certaine state of saluation First the word is wronged in that they of the Romish Church do falsly challeng and appropriate it to themselues as if their Church were Catholike and none else and as if their faith were Catholike and none other and as if they were the onely Catholikes and none but they If they were Catholikes as they pretend to bee yet they might giue others leaue to be called so as well as they but they are not so onely the name of Catholikes is falsely arrogated to themselues and flatteringly yeelded vnto them by their friends and fellowes but indeed and in Truth they are no Catholikes at all Secondly it is wronged by them in that they boast and vaunt themselues of it as their Crowne and glory and they take it in great snuffe if they be not so called yea if you call them Papists or such other like name I know it by experience they wil be ready to fly in your face Surely it is a glory to those of whom it is truly affirmed yet it is not in that case to be boasted of but quietly and soberly to be inioyed Gods best graces in vs are not vainely to be boasted of much lesse any outward names which are but cast vpon vs least of all such as we take vpon our selues without desert Thirdly they wrong it in that they put much confidence in this name that because they are so called therefore saith Bristow and the Rhemists wee are the vndoubtedly true Church in certaine state of saluation for this is one of the Pillars of Popery the very names of the Church and Catholike they are the two pillars that Popery builds vpon But it is to be considered that the name makes not the man to be such as he is called but on the contrary because a man is such an one as the name imports therefore hee is so called As for example A Father or a Master is not such an one because he is so called but because hee is a Father or a Master therefore he is called so Therefore we must first examine our selues whether we are such as the name imports and then we may haue Comfort in our States whether we bee so named or not if the name be vpon vs without cause we are nothing the neerer to saluation If it be on vs vpon good cause then we may haue comfort in our state not for the name but because we are such as the name signifies so that the name is no way any matter of confidence to build our saluation on In the second place it is somewhat wronged by some amongst vs too not that wee either mistake it as the Papists doe nor maligne it as they say we doe but occasionally by their errour on the one side wee run into another on the otherside because they aduance it too high we debase it too low First some labouring to suppresse the name quite as certaine Lutherans that haue changed Catholike in the Creed into Christian Secondly others scoffing at it as a toy and a Iest Thirdly others that in the heate of their spirits and pregnancy of their wit doe depraue it and make a nickname of it cacolicke cartholike but these are distempered spirits not seasoned with grace and modesty as it were to bee wished Fourthly and lastly generally all of vs little regarding it nor hauing it in that good request as it well deserues It is true that the name of Christian is farre more ancient and proper and more warrantable as we may see in Act. 11.26 they of the Church of Antioch were first called Christians yet let not this name be supprest for to be called Catholikes hath been a matter of long continuance and vnderstanding it for the members of the Catholike Church it is a reuerent and an honourable stile Thus we see how this name hath been wronged first by them of the Romish Church secondly by some amongst vs. Now secondly we are to right the Word and restore it to the originall sense that so we may frame vs to a reuerent and sober estimation of it and neither esteeme of it too much nor too little and to this end first therefore wee will consider of the antiquitie of the Word secondly wee will shew the right meaning of it and thirdly the common receiued vse of it First consider the antiquitie of it this word is not found in any of the bookes of Scripture onely it is found in the preface of the Epistles of Iames Peter Iohn and Iude there they are called Catholike Epistles which is a Greeke word and signifies generall which prefaces whether they bee Scripture or not is vncertaine they may bee so and they may not yet certaine it is that the name is very ancient But come to the Creed and there this word is plainely found and that as an adiunct of the Church I cannot say that it was the Apostles owne doing but surely it was very neere to the Apostles times So likewise it is found in the Nicene Creed and also in Athanasius Creed and there hee applies it to the Faith The Faith professed by the Catholike Church is the Catholike Faith So wee see that the word is very ancient Secondly to right it we are to consider the right meaning of the word Catholike which is generall or vniuersall for so the Ancients expound the Prefaces to the generall Epistle of Peter and the generall Epistle of Iames as directed not to any particular Nation or Citie as Paul did his Epistle to the Romanes but generally and vniuersally to all the faithfull or to
Sauiour answers him What is that to thee follow thou mee For the exceptions made out of 1. Ioh. 3.10 where the children of God are said to bee knowne and the children of the Diuell Whosoeuer doth not righteousnesse is not of God c. And that in the 2. Ioh. 1. where the Apostle calles the Lady he wrote to Elect Lady And in the 1. Thess 1.4 knowing beloued saith the Apostle that ye are Elect of God These and such like places are thus answered that either this is spoken out of a Charitable perswasion or else it is spoken so of all because some are so for that seemeth to be the case 1. Thes 1.4 or if he had any certaine knowledge of any particulars it was by diuine Reuelation wee cannot say therefore out of a certaine knowledge that any particular man is a true member of the Church Onely this we may say that we are perswaded vpon good grounds he is so Vse 2 Secondly the Papists are here refuted for they sinne horribly in this kind in that they pray to such and such particular persons as Saints whereas many of them it is to bee feared are damned Spirits in Hell for false Teachers may be knowne by their fruits Matth. 7.19.20 Againe this refutes three other errors of Popery that do directly contradict these three branches of the Obseruation First they make Predestination to be contingent and so they say God himselfe doth not precisely know who are his for if Predestination do depend vpon mans will that if man will he shal be saued then God knows nothing till he see what man wil doe Secondly they deny certainety of saluation and so the faithfull themselues cannot know themselues to be Gods they will haue no man say certainely of himselfe that hee shal be saued and yet they will say it of others that they are saued And that is the third error which contradicts the third branch of this Obseruation in that they say the Church is alwaies visible and so generally others may know who are true members of the Church as well as themselues But we see all these errors are here refuted by this Doctrine wherein we haue taught and proued that the faithfull are onely knowne to God and themselues and to none other But if any man aske me How then shall wee loue one another and do good one to another as Brethren if we know not who are Brethren I answer we must perswade our selues of others that they are Gods vpon good grounds and good hope because wee see the fruits of faith and Repentance and loue in them so farre as can outwardly be discerned therefore we must be perswaded they are Gods and so we must loue them and doe good to them as Brethren The third Vse teacheth vs that if euery one may know Vse 3 himselfe to be Gods then euery one of vs should labour to learne this and know it for himselfe But you will say how shall we know this I answer by a due examination of thy selfe whether thou hast Gods Spirit the Spirit of Adoption which maketh vs to cry Abba Father that is which maketh vs go to God as to our father and to call vpon him as our father for that same Spirit beareth witnes to our Spirits that we are the Children of God Rom. 8.15 16. And in the 1. Cor. 2.11 12. What man saith the Apostle knoweth the things of man saue the Spirit that is in man euen so the things of God knoweth no man but the Spirit of God now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen vs of God The Apostle saith no man knowes the things of God that is the secrets of God but the Spirit of God Now this is one of Gods secrets to know whether we are Gods therefore hauing this Spirit wee may know our selues to bee Gods And that wee may further seale this vnto our selues let vs labour to make our Election sure vnto our selues by walking in good workes striuing against sin and working the workes of Holinesse and Righteousnesse and obedience to God which are the fruits of the Spirit of God and so shall we assure our hearts that we are Gods And so much be spoken of this last Adiunct and also of the Article Now wee come to the fourth generall Head propounded to be handled in the Doctrine of the Church and that is the diuision of the Church Now the diuision of the Church is partly of the name and partly of the thing it selfe First of the name The name is doubtfull and carries many significations yea and many contrary significations and therefore is to be diuided accordingly In the largest sense it may be applyed to any multitude or company of people whatsoeuer whether in case of Religion or not in case of Religion and the originall word both Hebrew and Greeke in the old and new Testament will beare it In the old Testament Ezek. 32.22 there the name is applyed to Ashur and his company to a company of men not in case of Religion And the same is applied Deut. 33.4 in case of Religion to the Congregation of Iacob that is to the Church of God Nay further that name is extended to those that maliciously oppose the Church of God and oppose Religion Psalm 26.5 I haue hated the assembly or Church of the wicked So that the Hebrew word in the old and new Testament beares it as well for a company not in case of Religion as for a company in case of Religion So likewise the Greeke word Ecclesia in the new Testament beares it in this generall sense as Act. 19.32 where it is applied to a disordered assembly in a case of mutiny The assembly that is the Church was out of order And in the Act. 2.47 the same word is applied to the company of Beleeuers that is to the Church of God The Lord added to the Church So wee see how this word hath been applied in the old and new Testaments to any multitude or company of people whatsoeuer either in case or not in case of Religion Yea but yet it is restrained in ordinary vse of speech and so hath been for many yeeres vnto a company of people as professing some certaine Religion whatsoeuer Religion it bee the Church is accordingly so called for there is a true Religion and euery Church that imbraceth that Religion is a true Church And againe there are false Religions and they that embrace any of them are false Churches so euery Church receiueth her denomination from the Religion she embraceth As for example we call those Iewes which are borne Iewes but those onely are of the Iewish Church which embrace the Iewish religion so that if a Iew borne doe embrace the Christian religion he is not of the Iewish Church though he be of the Iewish Nation yet he is of the Christian Church So likewise if a man bee a
sleepes not Mat. 13. he and his are alwaies vp in armes against vs therefore we must be so against them And take this for a Rule that looke whensoeuer wee intermit out fight wee doe so farre forth for the time suffer our selues to bee ouercome if once wee start aside the enemy gets the more vantage of vs. Lastly it is generall against all the aduersaries of God and of his Religion for Satan and all his forces bend themselues against God and against his Church and therefore the faithfull must bend all their forces against Satan and all the aduersaries of Gods Church God promised to Abraham Gen. 12.3 that he would blesse them that blesse him and curse them that curse him And so must all Abrahams seed the faithfull doe for God as they must loue all that loue God so they must fight against all that fight against God A question may be demanded here Whether the good Angels be not also parts of this Church Militant I answer They are parties in this businesse in some sense for though the enemies cannot annoy them and therefore they need not neither doe they fight for themselues yet doe they fight for vs as true guardians and assistants and as Gods Instruments and Messengers to succour vs or to disclose and destroy our enemies and their enterprises against vs. They are heauenly Souldiers not onely in generall as the Starres and all the Hoast of Heauen are but in particular assisting vs in our spirituall warfare and that personally and by their office they comfort vs in our temptations as they did our Sauiour Christ Matth. 4.11 after his temptation And so Luk. 22.43 they comforted Christ in his agony there appeared an Angell from heauen comforting him And Psal 34.7 the Angels are said to pitch their tents round about them that feare God So that the Angels are not only about vs but they pitch their tents about vs to fight for vs and they do also deliuer vs. So then in some sense they are parties in this warfare yea but yet because they are out of the danger of the enemies that they cannot annoy them therefore they cannot properly bee said to be any part of the militant Church Secondly the Church Triumphant what is that That is the Congregation of Saints in heauen that haue already finished their warfare and ouercome their enemies and do now raigne and triumph in glory together with Iesus Christ in his Kingdome But because I haue spoken of this Point before therefore I will not now stand vpon it onely we will here shew some differences betwixt the Church Militant and the Church Triumphant and so come to an obseruation arising from hence The differences are these following The Church Militant The Church Triumphant 1. The Church Militant is of Men onely 1. The Church Triumphant is of Angels too 2. The Church Militant is on earth 2. The Church Triumphant is in heauen 3. The Church Militant is subiect to sinne error and misery 3. The Church Triumphant is free from them all 4. The Church Militant is running in the race 4. The Church Triumphant hath attained the Goale 5. The Church Militant are Saints in hope 5. The Church Triumphant are Saints in possession 6. The Church Militant hath need of the meanes the Word and the Sacraments c. 6. The Church Triumphant hath attained to her perfection and end 7. The Church Militant children vnder yeeres heires by promise 7. The Church triumphant are of full age seized on their inheritance 8. The Church Militant is like Christ crucified concerning infirmitie 8. The Church Triumphant is like Christ exalted and inuested into glory Doctr. The Obseruation from hence is this That seeing there is first here a Church Militant on earth and then a Church Triumphant in heauen hence I say ariseth this Obseruation That none can euer come to be members of the Triumphant Church in heauen except first they bee members of the Militant and fighting Church on earth This was figured in the passage of Israel out of Egypt into Canaan they must incounter with Pharaoh and his Hoast they must passe through the Red Sea they must wander in the Wildernesse many yeeres and sustaine hunger and thirst they must warre with their enemies euen whole Nations by the way All this they must doe before they can enter into this earthly Canaan euen so it is with vs in our passage to the heauenly Canaan We must meet with many enemies and sustaine and vndergoe many miseries as the Apostle saith Through many afflictions wee must enter into the Kingdome of heauen Act. 14.12 What are afflictions but assaults troubles temptations and fights Why through these wee must enter and through many of these saith the Apostle we shall meet with many of them here in this life yea we must passe through them saith the Apostle there is a necessitie of it it is vnauoidable The end we seeke after is Gods Kingdome why this is the way thither saith the Apostle these are the Pikes you must passe through euen many afflictions So in the 2. Tim. 3.12 the Apostle saith that all that will liue godly in Christ shall suffer persecution All those that looke to triumph in heauen must liue godly in Christ Iesus now all that will doe so shall suffer persecution whether they will or not 2. Cor. 4.17 For our light afflictions which are but for a moment cause vnto vs a farre more excellent and an eternall weight of glory not that our afflictions doe cause it by way of efficacy or merit for the Apostle saith Rom. 8.18 that the afflictions of this present life are not worthy of the glory which shall bee reuealed to vs. What is the meaning then of this place It must be vnderstood by way of order and consequence that afflictions must of necessity goe before or else the eternall weight of glory cannot follow after Reuelat. 2.10 Yee shall haue tribulation but bee thou faithfull vnto the death and I will giue thee the Crowne of life As if he should say Thou shalt haue trials and tribulations but be thou faithfull and fight and thou shalt haue the Crowne of life And the promise of life is restrained onely to those that ouercome Reuel 2.7 11 17. And hence it is that the whole course of the faithfull is called the Fight of Faith 1. Tim. 6.12 Fight the good fight of Faith lay hold on eternall life As who should say Whosoeuer thou art that hast faith fight for it or else thou shalt neuer lay hold on eternall life neuer receiue the end of thy faith which is the saluation of thy soule And Matth. 20.21 22. the Mother of Zebedeus children came to Christ and besought him that her two sonnes might sit one at his right hand and the other at his left in his Kingdome But Iesus answered and said Yee aske yee know not what Are yee able to drinke of the Cup that I shall drinke of c. that
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
Church gouerned by the word not else And in this sense the good Kings both of Israel and Iudah were alwaies the head of the Church not in deciding matters of Faith and Religion for that Gods Word decides But this word Head of the Church must be warily vsed because it is not found in the Scripture but chiefe Gouernor is and therfore in that sense the King may be said to be head of the Church within his dominions because vnder Christ he is chief Gouernor Secondly they except say the vniuersal visible Church hath a visible head Now where is this visible Head Christ is not visible I answer Yes Christ is visible for first though he be not actually seene in this dispensation of time yet he may be seene If the King after he is crownd should keep himself in his Closet all his life time yet hee is a King and a visible King too though he be not actually seene of his subiects So Christ he is the King of his Church and is now in heauen where the Saints see him and where wee shall see him too and that with these eyes of ours and therefore he is visible though he be not actually seene of vs now Secondly I answer that in some sort he is visible daily in his Church in the Word and in the Sacraments especially in the Lords Supper in these Christ is amongst vs and in our sight crucified Gal. 3.1 Thirdly hee was once visible and seene on earth for many yeeres and shall bee seene by euery eye at the last day and that as the head of the Church Fourthly his Ministers together with lawfull Magistrates doe in some sort visibly represent him amongst vs. So that Christ and not the Pope is the head of the visible Church though he be not actually seene euery day amongst vs. And so much for the first Vse The second Vse is matter of comfort to Gods Church in Vse 2 that Christ is their head and that many wayes First it shewes the excellency of the Church secondly the neerenesse it hath with Christ lastly it shewes the safety of the Church First it shewes the excellency of the Church for seeing it hath such a glorious Head as our Lord Christ is therefore the body must needs be glorious too the greatest Kingdomes and Monarchs in the World come infinitely short of the excellency of the Church euen as farre as their Gouernors come short of the excellency of Christ that is as farre as mortall and sinfull man comes short of the eternall and blessed Sonne of God As Christ hath a Name aboue all names to bee the Head of heads that is the most excellent and glorious head so hath the Church in her measure a name aboue all names the body of bodies the most excellent and glorious body in the World Secondly it shewes the neere coniunction the Church hath with Christ and is matter of comfort to the Church in that respect There is no coniunction so neere as this let any or all the Societies in the World shew me such a neere coniunction betwixt them and their Gouernours as is betwixt Christ and his Church Seruants haue their Lords Companies their Masters Cities their Maiors Subiects their Kings Sheepe their Shepheards c. yea but the Church hath Christ to be her head and this is the neerest coniunction that can be Other Gouernours of other Societies those that are vnder them or conioyned with them in the same Company may haue hurt and yet they not know of it or if they know it they doe not affect it at least if they doe affect it it is but for conscience of their place onely But Christ knowes the harmes and wrongs that are done to his Church and affects them as done to himselfe Act. 9. Saul Saul why persecutest thou me saith our Sauiour he tooke the iniury that Saul offered to his Church as done to himselfe And of necessity Christ must needs be sensible of the harmes done to his Church as the head is of the hurt done to the body It is imposible but that the head should be sensible of the hurt done to the body and that in regard of it selfe as well as of the members This the Church considers and receiues inestimable comfort by the consideration thereof for by this they are assured of Christs neerest presence to them in their afflictions by meanes of this neere coniunction and also they are assured that he will releeue them of the wrongs and iniuries done vnto them and reuenge them on their enemies as done to himselfe And also he will mercifully recompence all our releeuers as if they had releeued him on earth in his greatest extremity This point is maruellous comfortable to all such as know themselues to be liuing members of his body the Church Thirdly this is matter of comfort to vs in regard of our safety which wee haue by meanes of this neere coniunction Christ is our head therefore we shall be safe the gates of hell shall not preuaile against vs we are builded vpon the Rocke and that Rocke is Christ and they shall neuer preuaile against vs if they can preuaile against Christ then they may preuaile against vs too but the one is impossible and so is the other too Secondly it assures vs that we shall preuaile against them nay it is past doing for it is done already for Christ our head hath ouercome the World the Diuell and all the powers of darknesse the head being aboue water the body cannot possibly be drowned I haue ouercome the World saith our Sauiour Thirdly it assures vs that certainly we shall liue and reigne in heauen for where the head is there the members shall be also Ioh. 17.24 yea wee are already by communication with him in heauenly places Ephes 2.6 because he being our Head is there already The third vse is for instruction that seeing Christ is the Vse 3 head of a true visible Church then we must labour so to esteeme him and to beleeue in him to reuerence him and to obey him as our head First therefore seeing it is the nature of the head to conuey life sense and motion to the Body let vs therefore waite vpon our head Iesus Christ and call vpon him for his life and Spirit and for his direction in all our actions both for matter of Doctrine and manners and discipline too and also let vs defie all other directions and all other counsels that doe not agree either particularly or at least in the generall with his reuealed will all directions therefore that are against Christ and against his Word though it were brought to vs by an Angell from heauen we must not receiue it but stand at defiance with it and we must submit our selues intirely to the Scepter of the Word and Spirit of our Head Christ It was Israels peruersnesse 1 Sam. 8.7 and the Iewes wilfulnesse Luk. 19.14 that they did refuse to haue Christ to be their head
King here and makes vs to raigne as Kings with him for euer hereafter This is the inward Gouernment Secondly the outward Gouernment that is the power and direction that God hath put ouer to the sonnes of men for the well gouerning of the Church whereby there must bee first sufficient and painefull Ministers to instruct the people in the wayes of saluation teaching them Repentance towards God and Faith in Iesus Christ and secondly there must bee others that are holy and religious men chosen for their Assistants for the dispatch of such Ecclesiasticall businesse as they may bee helpefull in And thirdly there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church for the maintaining of peace and order in the Church for the punishment of sin and sinners and for the encouragement of well-doers and for the better execution of all such ordinances as the Lord in this case hath prouided to bee done in his Church And this is the Gouernment which we here meane and which wee seeke after that is the power and direction and administration that God hath committed to his Church specially to the Ministers and ouerseers thereof to see that the whole body be well ordered and that euery member carry themselues godly and religiously both in priuate especially in publike both towards God and the World In the third place wee are to speake of the necessity of Church-gouernment how needfull and necessary it is in the Church for the good thereof For the better vnderstanding of this Point wee must know that there is a twofold necessitie one absolute the other conditionall Absolute that is when one thing is so necessarily required to another as that it cannot be without it Secondly there is a necessitie that is not absolute but conditionall that is when one thing is so necessary to another as that it cannot well bee without it of this latter sort the necessity of this Gouernment in the Church of God is for the Church may bee without it in some kind of being but it cannot haue her well-being except this concurre The Point lyes fit to bee handled by way of Obseruation and therefore so I will deliuer it The Obseruation is this namely Doctr. That there is necessarily required an outward forme of Gouernment in the Church of God to bee exercised and administred by men All the former part of the Obseruation as necessity Church and gouernment haue beene before explained onely the last words administration by men needes some opening I say it must bee administred by men I doe not say It must bee deuised of men for it must be of Gods owne ordaining either in particular or at least in generall and it must bee administred that is men as Ministers and Instruments must put in execution that which God hath ordained And what men must these bee Surely they must bee members of the same Congregation For first these men must not bee such as are of no Church for what haue wee to doe with them that are without or they with vs Nor secondly it must not bee done by them that are members of another Church for what hath one Church to doe to meddle with anothers Gouernment except it bee by aduice or in case of necessity or in such causes as concerne diuers Churches but they must bee members of the same Church These are the parties that may and must Administer this Gouernment so that wee see the Note stands vpright namely that of necessity there is to bee required an outward forme of Gouernment in Gods Church to be exercised and administred by men For the proofe of this point in Rom. 12.4 5 c. The Apostle compares the Church to a body and Professors to parts and members of that body Now saith hee euery member hath not the same office no for that were superfluity and would breed confusion but seuerall members are tyed to seuerall offices for the good of the whole body Now there the Apostle speakes of outward gouernment in the Church as verse 5 c. and there must bee sundry Offices and Officers to exercise that Gouernment and who should these bee but the members of the same body In the 1 Cor. 12. from the 12. to the 21. verse there the Apostle presseth the same comparison further and growes to more particulars calling one the eye another the foote the hand the head c. of purpose to shew that as in the body and the parts thereof it is so ordered that some are to gouerne others to be gouerned so it is in the Church some must gouerne others must be gouerned and still vnderstand that the Apostle speakes of outward Gouernment in the Church and that they that gouerne must bee members of the same Church for so the comparison holds they must bee members of the same body And this the Apostle doth set downe generally for a rule in the first Epistle of the Corinthians Chap. 14. vers 40. Let all things be done decently and by order where wee see that the Apostle expresly commandeth order in the Church that is Gouernment for it is all one for things to be well ordered or well gouerned and it is intended of outward businesses in the Church as verse 26. Where the Apostle speakes of their comming together and it is a Charge Let all things c. there is the necessity of it and all is imposed vpon men as we see in the 26 verse Brethren when yee come together c. yee that are members of the same Church And according to this generall Rule so the Apostles carry themselues the Apostle writing to Timothy 1 Tim. 3.14 15. saith These things write I vnto thee that thou mayst know how to behaue thy selfe in the house of God Now that which hee wrote to him of was partly of outward Gouernement as verse 1. and forward where he speakes of the Office of a Bishop and the words in the fifteenth verse shew it plainely hee writes to him that hee may know how to behaue himselfe in the house of God that is in the Church of God But you will say hee was but a particular man and therefore what doth this concerne the whole Church I answer Though it were written particularly to him yet hee being the chiefe ouer-seer in that Church it consequently concernes the whole Church And this was so necessary that hee would not respite it till his comming though hee were to come shortly but for the more suretie hee wrote before-hand that so the Church might not bee destitute of so materiall an ornament as outward Gouernment is And he charges Timothy most seuerely in Chap. 5. vers 21. and in Chap. 6. vers 13. and 14. that the same be duly obserued And so in Tit. 1.5 there the Apostle writing to Titus that was Bishop of the Church of Creta saith For this cause left I thee in Creta that thou shouldest continue to redresse the things that
It is not in her to deuise her owne Gouernment If Christ therefore had not prouided for her in this case but had left her to her selfe a thousand to one she had neuer hit on the right way or if she had she could haue had no comfort of conscience in that case nor hope of blessing in the course because still shee would haue been vncertaine and doubtfull whether it were of God or not Therefore as it is and must bee from the Lord so let vs blesse and praise the Lord our good God that hath so mercifully and plentifully furnished vs in this kinde And so much of the affirmatiue point namely that the whole substance of Church-gouernment is so set downe in Scripture that euery particular Church may receiue instruction and direction thereby how they ought to be gouerned Now I come to the second point the negatiue Position namely That there is not any one particular forme of Church-Gouernment set downe in Scripture that euery particular Church is precisely bound vnto to obserue for ordering euerie particular This being a negatiue Position as you see must bee content with negatiue proofes for seeing the question is whether there bee such a Gouernment in Scripture for euery particular or not and seeing the answer is that there is not no maruell then though there bee no direct place to confirme it But you will say that many together will I say No many laid all together will not they that pretend there is such a thing must instance in some such places in the Word where it is proued else the contrary is presumed to be true And so it followes that the refutation of such allegations is the direct proofe of the Position Therefore for proofe of this negatiue Position First I say no place of Scripture saith that there is or prescribes that there should bee such a particular forme of Church-Gouernment c. for euerie part of discipline nay nor many places conferred and laid all together doe not For matter of substance and in generall there is proofe enough as wee heard before in the former point but not for any particular forme in euery particular c. As there is no place that affirmes or prescribes this particular forme of Church-Gouernment so I say further there is no example for it in all the Scripture There is no question but that if our Sauiour or his Apostles had intended any such forme of Gouernment to bee obserued in euery particular either they would haue giuen it in expresse charge particularly or at least there would haue beene some notorious patterne of it in some Church but there is no such in Scripture To instance in the best Churches Corinth and Ephesus were the best prouided for in that case yet these had no particular forme of Church-Gouernment whereunto they were precisely bound First for Corinth there was more written to that Church for matter of outward Gouernment than to any other Church yea almost as much as to all others yet it was not prouided for in euery particular no not in regard of it selfe in many particulars it was well prouided for in all it was not by writing for some the Apostle respited till his presence 1 Cor. 11.34 Other things will I set in order when I come So then the Church of Corinth was not prouided for in euery particular by writing for her selfe much lesse was it so prouided for as that euery Church should be directed thereby But you will say are not the Church-orders of the Church of Corinth the Lords owne Commandement 1 Cor. 14.37 Yes they are to them of that Church so farre as was directly inioyned them but not to all Churches else So likewise for the Church of Ephesus though it were then the most famous Church in Asia and plentifully prouided for that way yet it was not so prouided for that euery Church should be directed by it nay it was not prouided for in euery particular for it selfe But you will say are not particulars profitable If so bee they are then the Apostle Paul saith to the ouerseers of that Church Act. 20.20 I haue kept nothing back that was profitable for you and therefore not those particulars I Answer Surely particulars are profitable and therefore this Church had enough in generall whereby they might frame vnto themselues such particulars as were needfull for them but they had not all particulars this place proues the former Position well that the substance of Church-gouernment is set downe in the Word wholly in the generall but not in euery particular though they had some to measure the rest by Yea but there is a further matter for Gouernment in the Church of Ephesus than in any other Church for the Apostle imposeth on Timothy a charge of perpetuity as in 1 Tim. 6.13 I charge thee in the sight of God c. that thou keepe the Commandement without spot vntill the appearing of our Lord Iesus Christ So then that Gouernment which hee chargeth him withall was to bee perpetuall I answer first that that Commandement is chiefly if not onely of faith and holinesse Secondly if it be vnderstood of Gouernment yet that was but personall to Timothy that he should keepe it as much as in him lay and also it was onely for that particular Church and for those particular things there commanded which came farre short of euery particular that they should perpetually bee there obserued this is the charge hee giues Timothy Lastly I answer If it bee extended to euery particular Church it must be vnderstood of matters of substance which as wee haue heard must be perpetuall in all Churches So that wee see there is no proofe for this nor no example in Scripture nay there are examples against it because wee finde not the same Gouernment in all Churches for some wanted that which others had and so by this rule one of them should haue sinned as in the Church of Philippi there are onely Bishops and Deacons named So that wee see there is no particular forme of Church-Gouernment for euerie particular set downe in the Word for euery Church precisely to bee ruled by Reas 1 The Reasons of the point are these First it is impossible it should bee so the multitude and varietie of particulars being infinite and still new occasions arising in the Church dayly which if they were foreseene yet they could not bee written the world could not containe the bookes as the Euangelist speakes of the Word and workes of our Sauiour What ciuill Law was there euer that the best heads haue been layd together to deuise that were sufficient at the first for euery particular but by new occasions still increased for particular causes Yea but though men could not yet God could haue prouided for that But yet he did not yea I say further that the Word of God though it bee a most perfect and absolute Law of faith and life yet it prescribes not for euery particular what is to
to pray for themselues nor must they bee prayed for by the Saints 1 Ioh. 5.16 because now for ought wee can see hee is quite cut off from God our Father nothing can match this state but hell this being the Porch that the House this the Mouth that the Body this the very brinke that the eternall Pit of vtter desolation I herefore wee are to bewaile the misery of our times wherein so pretious an ordinance of God as this is is so abused and wee are to pray vnto God that this Ordinance of his may take effect amongst vs this being an excellent Ordinance of God to reclaime offendors when neither the Sword of the Magistrate nor any other meanes could reclaime them And so much of the fourth Duty The fifth duty is calling of publike assemblies they must be called For matters are not to bee carried in the Church by one mans direction alone but by the Common consent of the whole and consent is not to bee fetcht from house to house of euery man by himselfe for that course is subiect to fraud but Assistants are to bee called parties are to bee warned to bee there and so publikely to testifie their owne consent and our Sauiour hath promised his presence and assistance in such cases Matth. 18.19 20. Now these Assemblies are sometimes greater as of a Diocesse or Prouince sometimes smaller as of a Parish Againe some are ordinary vpon ordinary occasions and as extraordinary occasions doe oft fall out some are extraordinary An assembling together for ordinary occasions and duties they are for the most part these First the preaching of the Word the administration of the Sacraments and Prayer 1 Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper And 1 Cor. 14.26 What is to bee done Brethren when yee come together according as euerie one of you hath a Psalme or a Doctrine c. So that there must be publike Assemblies for these duties Secondly there must bee a calling of publike Assemblies for the election of officers for this cause the multitude were called together Act. 6.2 Thirdly there must bee a publike meeting for Almes for the collecting and distributing to the Saints so the Apostle commands 1 Cor. 16.3 4. Lastly there must bee ordinary publike Assemblies for the execution of Church censures as 1 Cor. 5.4 When ye are gathered together and my Spirit with you c. So there must bee publike meetings vpon extraordinary occasions sometimes God testifies extraordinary mercies and giues extraordinary blessings to his Church and then there must bee an extraordinary assembly of the Church to giue publike thanks to God as it was in Hester 9.22 Secondly some heauie iudgements are either felt or feared to come vpon the Church and then the Church must assemble together for fasting and prayer as it is commanded Ioel 2.15 16. And wee see the practice of it in the Niniuites Ionah 3.5 where they proclaimed a Fast vpon Ionas preaching of destruction to come vpon them Thirdly Lawes and Decrees are to bee made or reuiued for the carriage of Gods worship or such like and so in Act. 15. the Church came together for the decreeing of matters concerning ceremonies And Act. 16.4 they deliuered those decrees for the Churches to keepe then there must be an assembling for the receiuing of them Lastly doubts and controuersies are to be decided therefore there must bee publike Assemblies for the deciding of them So Paul was sent vp to Ierusalem Act. 15.1 2 c. about doubts that did arise and what did they there the Apostles and Elders came together to looke to this matter vers 6. So much of the fifth Duty The sixth Dutie is ouer-sight that all these things may be duely and rightly done this Duty is as needfull as the rest For wee know that euery thing growes out of frame in time except they bee vpheld and renewed by continuall ouer-sight and looking into and therefore it is said Act. 15.6 that the Apostles and Elders came together to looke into the matter This is one most necessary Duty for it is the keeper and maintainer of all the rest if this bee neglected all the rest will faile we know concerning our owne bodies that if we looke not to our selues in our diet all will bee soone out of frame and much more in our soules for who finds not by experience that though hee labour to set himselfe neuer so well in frame in the morning yet before night for want of ouer-sight the Soule wil be much out of Order and were it not for this carefull ouersight our Soules would bee growne ouer with sinnes as the Fields are with weedes so would it bee likewise with the Church Now for this matter of ouersight first it must bee ordered that things once ordained bee established by authority and if it be possible by the authority of the Christian Magistrate at least of the Church Thus Iosiah made a Couenant with God and established it by his authority and made all the people stand to it 1 Chron. 34.32 And so the Apostle 1 Cor. 14.37 establisheth those things which hee had ordained in the Church by the authority of his Apostleship If any man saith hee bee spirituall let him acknowledge that the things which I write vnto you are of the Lord. And if things be not thus established ciuill men will not regard them Secondly euery man must bee quickned vp and incouraged to the performance of this duty and therefore there must bee ouer sight in the Church Thus Iosiah incouraged the Priests to the seruice of the Lord 2 Chron. 35.2 and so Paul quickned vp Timothy to the obseruation of his duty 1 Tim. 5.21 I charge thee in the sight of God and the Lord Iesus Christ and the elect Angels that thou obserue these things And so the Lord incourageth the Church of Smyrna Reuel 2.10 against her sufferings Feare none of those things saith hee which thou shalt suffer c. but bee faithfull vnto the death and I will giue thee the Crowne of life Thirdly there must bee ouer-sight that well-doers may bee commended and approoued so the Apostle Peter commends them to whom hee wrote 2 Pet 1.19 for doing well in that they did take heede vnto the words of the Prophets c. And in the second and third Chapters of the Reuelation there is neuer a Church that had any good thing in it but our Sauiour commends them for it and the want of this duty is a great dismaying to religious proceedings amongst vs. Fourthly things must bee redressed therefore there must bee ouer-sight in the Church and so Paul left Titus in Creta to redresse those things that were amisse Titus 1 5. And so our Sauiour in Reuel 2.5 labours to reforme the Church of Ephesus Remember from whence thou art fallen and repent c. And likewise the Church of Sardi Reuel 3.2 The last duty in the matter of ouer-sight is
is in the one the approbation in the other The second thing wherein their Office consists is in ouerseeing and redressing things that are amisse for this purpose was Titus left in Crete to redresse things amisse Titus 1.5 and that not in the people onely but in the Ministers also 1 Tim. 5.19 20. Against an Elder receiue none accusation but vnder two or three witnesses them that sinne openly rebuke openly c. Timothy was at Ephesus as Titus was at Crete to redresse things amisse and there were many Ministers there and these must bee reformed too and therefore the Apostle would haue him in redressing things amisse amongst them to receiue no accusation against them but vnder two or three witnesses So that there must bee one aboue the rest for the performance of this Duty the same Reason may bee proportionably applied for this as for the former for seeing some ministers must bee redressed then there must be some that must haue this power to doe it and who are they but Bishops that are in the chiefest places I doe not ascribe to Bishops hereby any absolute power ouer their Brethren as to doe what they list but a limited power to proceed with the approbation of their Brethren neither say I that these were simply Diocesan Bishops as ours are but surely they were such as had some compasse of iurisdiction allotted them wherein were many Congregations at least many Ministers whom these did ouer-see Those of the Presbytery haue one that is chiefe amongst them and so is the confession of the Reformed Churches And Master Caluin himselfe confesseth as much that in the ancient Church there were such Superiours and saith further that their proceedings were not contrary to the Word yea and hee shewes and approues the reason why such were chosen and that was of purpose to preuent dissention which by equality would arise Mistake me not as if I did meane to settle in Bishops any Princely authority or Lordlike command neither he nor they nor I intend it but that at least there must be one superiour and aboue the rest for order-sake For so it must needs be in all Companies and Societies whatsoeuer else it cannot stand There were many Ministers in Ephesus Act. 20.28 And so Act. 15.35 we reade of many that were in the Church of Antioch and some of them are named Act. 13.1 Now what disorder would there haue been in these Churches if one had not been aboue the rest What danger of Schisme would there haue been How could matters haue been decided amongst them Who should there haue been to haue moderated their actions The freest State that euer was hath one Superiour aboue the rest as Venice hath her Duke Rome hath her Consuls c. yea the Apostles themselues exercised this order amongst themselues some in one Cause was Moderator some in another Nay I adde further that they exercised power though not ouer themselues for they were all equall yet ouer other Ministers Therefore the thing is not vnlawfull in it selfe if it bee moderately and lawfully vsed And the order which I pleade for I would not haue thought a bare Title but such as is armed with some kind of power too which is conferred on them by them which chose them to such places But you will say all this is tolerable if it were but for one Action or for one yeare I answere that surely the lawfulnesse is all one bee it for a yeare or for a mans life only there is lesse danger of abusing such a place if they be limitted to a shorter time And so much of the first Office namely Bishops where yee haue heard first of their Name and secondly of their Office Now wee come in the second place to Presbyters or Elders for so the word Presbyter in the Originall signifies an Elder and they were so called either as they were Ministers or as they were ancient in yeares or at least in carriage or because they were more ancient in grace and in begetting others to the Faith We speake here of such as labour in the Word and Doctrine for of such as are pretended to be gouerning Elders we shall speake in the next place This name wee find also to bee generall to all in the Ministery from the highest to the lowest yea euen the Apostles themselues are so called so Peter calls himselfe an Elder 1 Pet. 5.1 yet by vse for the most part both in Scripture as Act. 15.4 and the 14.23 and in other Writers it is restrained to those that are assigned to teach in some particular Congregation sometimes many of them together sometimes one by himselfe as times and occasions serued Their Office in regard of the maine essentiall duty is to feed and therefore they are called Pastors Ephes 4.11 Hee gaue some to be Apostles c. and some Pastors c. And to this duty they are often exhorted in Scripture 1 Pet. 5.1 2. The Elders which are amongst you I beseech feed the Flocke of God c. Act. 20.28 Take heed therefore vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feed the Church of God c. And this feeding consists chiefly in two things that is first to teach secondly to rule and gouerne they must bee acknowledged to haue as absolute power and authoritie from God for both these duties within their Charge as the Bishops in theirs for euery Presbiter is a Feeder that is both a Teacher a Ruler within his Charge It is true that Presbyters haue bin most vniustly scantled abridged by Canons and Councels of this part of their office that consists in ruling and gouerning too much hath been taken from them that Bishops might be aduanced the more To speake more particularly of their Office it consists in many particulars First they are to teach the Word that is both to expound it and to apply it and whatsoeuer particulars of exhorting reprouing comforting c. are set downe in Scripture they are to bee referred to this head they were all exercised by the Apostles and Euangelists and are so to bee by euery Minister or Elder within his Charge that which is spoken of Paul to Timothy 2 Tim. 4.2 is spoken to all Ministers Preach the Word bee instant in season and out of season improue rebuke exhort c. And there is reason for it for the Word being committed to euery Pastor to bee ministred by them and that being profitable to teach to conuince to correct as it is in the 2 Tim. 3.16 therefore there is power and charge in them to handle it euery way for the edification of the Church Secondly they are to administer the Sacraments for that also being charged vpon the Apostles Mat. 28.19 was intended to all the Ministery as well as the Word and in the 1 Cor. 10.18 The Cup of blessing which we blesse c. there is the other Sacrament and the Apostle makes it
to the word and the Spirit There must be a perswasion in vs that the Word is of God else there is no profit by it 1 Thessa 2.3.2 Peter 1.19 20. 2 Tim. 3.16 And therefore still the Preface of the Prophets is Verbum Domini And so much shall seue to be spoken concerning the authority of the Scripture The foure and twentieth LECTVRE of the CHVRCH COncerning the power of the Church yee haue heard how it extends it selfe to persons and things for so we diuided it for our more easier proceeding in the point that which concernes persons wee haue already spoken of And that which concernes the thing wherein the Church hath power wee haue entred into and shewed that they are of two sorts eyther matters of circumstance or matters of substance The Churches power in matters of substance are eyther in matters touching Scripture or besides Scripture touching Scripture and that I shewed was of two sorts eyther touching the authoritie of Scripture or the sense of Scripture Of the authority of Scripture we spake in the last Lecture Now wee are to speake of the sense of Scripture which wee shall be the longer in handling because looke what was wanting in the former point shall be here supplyed Touching this point what authority the Church hath in the sense of Scripture it is as materiall and as difficult a point as the former First as materiall for after we are made acquainted which the letter of Scripture so that we know which are Canonicall bookes written by the Infallible direction of the Holy Ghost and that euery thing contained in them is the vndoubted truth of God wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture for the Word of God is not so much the letter as the sense and the Scripture is not so much the bare written word as the right meaning and vnderstanding of that which is written That what a man saith is his speech indeed in common acceptation But yet if it bee not taken in the sense hee meanes it he will and may iustly disclaime as none of his speech A mans meaning is contained in his words as the things signified in the signe because words are the signification of our meaning but the subiect of them wherein it properly rests and is seated is the breast of the speaker So the Word of God is in the Scripture as the signe whereby God signifies his meaning but the subiect of them wherein properly the meaning of them restes is in God himselfe so that this is a materiall point to be knowne Secondly it is as difficult a point as the former for after we heare which is the right letter of Scripture it is as difficult to know which is the right sense as before it was to know which was the right letter for the same words sometimes haue diuers significations and one and the same sentence may be vnderstood many wayes and diuers men are of diuers minds expounding one and the same Scripture diuers wayes euery man abounding in his owne sense the true beleeuer expounding it to the maintenance of the true Catholique faith the Heretique to the maintainance of his Heresie Yea among and true beleeuers themselues one interprets the same words to that opinion that he fauours and another to a contrary that he fauours What is to be done in this case The Church is here thrust vpon vs as the onely or chiefest vmpyre in these differences and that alone to be the true sense which shee pronounceth And surely I see not but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture as which is the letter of Scripture We haue giuen the Church her due touching the former acknowledging her authority in and about the letter of Scripture but not ouer or aboue it and so God willing we will deale as ingenurously in this concerning the sense of Scripture But yet we will limit and bound it within certaine necessary cautions and limitations And that we may doe so we will handle it by way of Obseruation The Obseruation is this Doct. That howsoeuer the Church hath great authority in expounding Scripture yet she must not expound it as shee list and according to her owne minde but according to Gods minde and the meaning of the Scripture it selfe But say some the Church will not nor cannot expound them Ob. but according to Gods minde and therefore this is a needlesse Obseruation I Answer It is true that the Catholique Church that is Answer the whole company of the faithfull cannot do otherwise But particulâ—r visible Churches may and oft times haue expounded Scripture to their owne minde and not according to Gods minde And therefore it is reason that they should bee thus bounded and limited we will proceed then to the proofes of the obseruation And first I will prooue it by rules And secondly by examples The rules in the Scripture are plaine for this note and that first in generall Esay 8.20 To the law to the Testimony c. whosoeuer is the speaker and whatsoeuer he speakes in matters of God and of Religion and therefore specially in expounding Scripture it must be according to the law and the testimony that is according to the meaning that God intendeth therein and so in the 1 Peter 4.11 the Apostle saith Let him that speakes speake as the words of God that is in Gods sense As in generall all must thus speake Gods Word so specially the Preacher or whosoeuer that takes vpon him to expound Gods Word he must speake it as the Word of God that is not onely for the manner of it reuerently and zealously as becomes the Word of God but for the matter much more that is in the same sense that God himselfe hath spoken it as hee being then in Gods stead and deliuering his message else he speakes his owne words not Gods Secondly more particularly Iohn 5 39. Search the Scripture saith our Sauiour he doth not bide them take the Scriptures and reade them and giue what sense of them they thinke good But he bids them search them that is examine them and consider aduisedly of them lay them rightly together weigh one place wel with another and make diligent inquiry after the sense reach that God intends in them And so we shall find that they are first witnesses of Christ and then that they are helpes to eternall life See it yet more neerely Rom. 12.6 Let vs prophesie according to the proportion of faith saith the Apostle whereby prophecy is expresly meant interpretation of Scripture for so it is taken in the 1 Cor. 14.3.31 and that is to be framed according to the proportion or Analogy of faith which whether it be meant of faith contained in the Creede or of the measure of faith that God hath endued vs with all yet still
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