must of necessity be vnited or else there was no saluation for them If a man in this case of conscience being troubled in minde should demand of a Iesuite or Seminary What he should doe to attaine euerlasting life his answere would readily be this You must be reconciled to the Church of Rome But if S. Paul were asked the same question as sometime hee was by the Iaylour what would be his answere Surely none other but this What must thou doe to bee saued Beleeue on the Lord Iesus Christ and thou shalt bee saued and thy house When so many soules with pricked and perplexed hearts cried out to the Apostles Men and brethren what shall we doe Did S. Peter salue their sore consciences with the Balme of reconciliation to Rome No no Rome had then no Christian being but he vniteth them to the Church of the faithfull by calling them to repentance and faith and to enter into the Church by Baptisme Repent saith he and be baptized euery one of you in the name of Iesus Christ c. The visible Church then whereunto whosoeuer will be saued must be reconciled is the Congregation of the faithfull of what nation or Countrey or condition soeuer they bee For saith the Apostle there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Wherefore our blessed Lord hath left vs in this case a sure rule and stay whereupon the Christian soule may safely rest and it is this Where two or three saith he are gathered together in my name there am I in the midst of them Absurdly therefore haue the Romish faction coyned a new definition of the Visible Church wherein they make the most formall and essentiall part to be this namely to be vnder the regiment of one head and gouernour of the Vniuersall Church the Vicar of Christ on earth and S. Peters Successor to wit the Bishop of Rome so that without adherence vnto and dependance vpon this head they admit no man to saluation The grosenesse of this conceit may appeare by these euidences 1. Thus to define the Church in this manner as they do is most illogicall and vnreasonable for a true and perfect definition requireth that it be constituted solely of causes materially and formally essentiall vnto the thing defined so that the one can neuer exist without the other But it is farre otherwise with the true visible Church for that both was and might be defined and thousands of soules vnited vnto it and saued in it before euer the Church of Rome had any being in the world as hath beene shewed before in part How many famous Churches were planted by the Apostles that neuer cast the glance of an eye towards Rome as Corinth Galatia Ephesus and the rest of the seuen Churches of Asia How many thousand soules conuerted that neuer heard of any such vniuersall head or so much as the name of Rome And indeede what should let but that they may be saued without any such respect which haue the graces of faith and repentance and are entred by Baptisme to to which the promise is made in the generall commission Goe ye saith our Lord into all the world and preach the Gospell to euery creature He that beleeueth and is baptized shal be saued Againe if there were such necessity to bee vnited to the Sea of Rome vpon paine of damnation how came it to passe that S. Cyprian as our Aduersaries themselues confesse in a Councell of fourescore and seuen Bishops opposed himself against the Pope and being cut off from communion with that great Head yet died a blessed Saint and was honoured with the crowne of Martyrdome dying out of that communion and as Bellarmine saith neuer found to make any retractation Or if to adhere to this one vniuersall Head bee a matter of so great consequence as they make it that the saluation of all men depend vpon it is it credible that it should be so vnknowne to Gregorie the Great that he himselfe being Bishop of Rome aboue fiue hundred yeres after Christ should renounce it with so many titles of disgrace in one Epistle He cals it a name of Nouelty an impious name a title of singularity and that he which taketh it vpon him is the forerunner of Antichrist with many more disgracefull termes giuen to that proud and pompous title elsewhere Besides how can that be a perpetuall and essentiall part of the Churches definition which was not knowne in the Christian world so many hundred yeeres after Christ but as their owne learned Historians confesse was obtained of Phocas the Emperour by Boniface the third who was the second Pope that succeeded after S. Gregorie Boniface the third saith Platina obtained of Phocas the Emperour with much importunity That the seat of S. Peter should be stiled and taken of all for the head of all Churches Where then was this head before S. Gregorie himselfe will satisfie vs. None saith he of my predecessours the Bishops of Rome did euer assume or challenge to himselfe the name of Vniuersall Bishop We see then how vnreasonable it is that dependance vpon the Sea of Rome should be essentiall to the definition of the Visible Church and of necessity to Saluation as they would make their blindfold followers beleeue 2. Againe it is manifest That as S. Augustine speaketh in those things that are apertly and plainely set downe in Scripture we may finde whatsoeuer doth concerne faith and good life Now let vs search the whole Booke of God from the first of Genesis to the last of the Apocalypse and wee shall not finde so much as one word either of prophecie precept promise or president to countenance any such necessary adherence to Rome How then can this be so mayne a point of faith as the Romanists would haue it that hath not so much as one expresse Scripture to ground it selfe vpon 3. And is it indeede so waighty a point of Christian beleeâ—e In what Creed I pray you may we finde it I am sure it is not in the Apostles Creed vnlesse they finde it in some thirteenth new-coyned Article of their owne There is onely the Holy Catholike Church the communion of Saints which for the visible and Militant part of it is all one in effect with our definition viz. That the visible Church is a congregation of faithfull men Saints by calling as Saint Paul speaketh In the Nicene Creed there is onely added by way of explication the word Apostolicke I beleeue one Catholicke and Apostolicke Church to shew against the Heretickes of that time that that was the onely true Catholicke and Orthodoxe Church which continued in the Doctrine of the Apostles As for Athanasius in his Creed hee makes Catholicke Religion to consist in the true Catholicke faith and beliefe of those things that are of necessitie to
being a mixt company consisting of good and bad And in this acception it is taken sometimes for the generall â—ompany of professed Christians liuing in any one or more ages thus we call the prime Christians in the Apostles time and the neere adioyning ages wherein the assemblies continued Orthodoxe and sound in the faith The primitiue Church Sometimes also the name Church is giuen to particular Congregations being members of the Vniuersall is The Church of Rome The Church of Corinth The Church of Ephesus and the like Againe in particular Churches the name of Church is sometimes giuen to the Pastors as where our Sauiour saith Tell it vnto the Church Sometimes to the people as may appeare by Saint Pauls charge giuen to the Elders of the Church of Ephesus Take heed saith he vnto your selues and to all the flocke whereof the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood Sometimes the name Church includeth both Pastors and people as in the Reuelation where it is said To the seuen Churches which are in Asia is meant both the Angels or Ministers of those Churches and the Candlesticks or Churches themselues as afterwards it is expounded In this sense is it so often said Let him that hath an eare heare what the Spirit saith to the Churches These distinctions as heereafter we shall see are of great vse for the cleering of many necessary truthes And first of all from hence we may deriue the true definition of the Church whereunto they must bee vnited that euer looke to bee saued It is out of all controuersie that such must be of the number of the Elect according to the first Notion of the Church as hath beene shewed before vpon the point of Election being the first grace and fountaine of all other graces accompanying saluation But yet because the Elect are not subiect to the eyes of men but are onely knowne to God the sacred Scriptures direct vs euery where to the visible Church according to the second Notion for whomsoeuer God doth elect vnto the end those he doth appoint vnto the meanes tending to that end Such therefore as desire saluation must ioyne themselues to the visible Church by the ordinary way and meanes of Effectuall calling Iustification and Sanctification all which Graces expresse themselues visibly to the eye of the world by their effects and properties causing the faithfull to shine as a light in a darke place Let vs come then to the definition of the visible Church which I cannot better commend vnto you then in the words of our Church of England and it is this The visible Church of Christ is a congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Where we haue the essentiall parts of a true definition namely The generall common matter whereof the Church is materially constituted in these words A congregation of faithfull men And the difference whereby the Church is formally distinguished from all other societies partly in the former words partly in these words following viz. In the which the pure word of God is preached and the Sacraments duly ministred c. To open the definition more distinctly and plainely We call the Church A congregation of faithfull men to distinguish it both from Ciuill and Prophane societies that are without as also from Hypocrites and vnsound members that are within the Church but not of it Againe we say that the Church is a congregation of faithfull men in which the pure Word of God is preached and the Sacraments duly ministred according to Christs ordinance to distinguish the Orthodoxe and true Church from Hereticall assemblies which maintaine doctrine against the foundation as also from Idolatrous and superstitious societies who serue not God aright according to his will reuealed in his Word but after the inuentions and Traditions of men concerning whom Christ alledging the Prophet saith In vaine they doe worship me teaching for Doctrines the commandements of men We adde further In all those things that of necessitie are requisite to the same both to meete with will-worshippers as also with Schismaticall conuenticles who make euery externe and indifferent ceremonie an essentiall part of the worship of God and therefore flye the assemblies of the most Orthodoxe Churches for such externall rites as if they were grosse Idolaters and not lawfully to bee communicated withall From this definition thus explained wee gather three remarkable points carefully to be noted of all that laying aside all preiudice and partiality desire to bee rightly inâ—ormed in what Church they may finde saluation 1. That it is wheresoeuer the society of the faithfull may be found and is not alledged or tyed to any one particular place or person 2. That it is to be discerned from all others by the purity and soundnesse of Doctrine and by the due administration of the Sacraments 3. That it admitteth nothing as of necessitie to saluation or as an absolute and necessary part of Gods worship that is not consonant to the Word of God and according to Christs ordinance in the same Touching the first point that wheresoeuer the society of the faithfull is there is the true visible Church and is not locally or personally tyed to any let Saint Peter the prime Bishop of Rome as they call him determine it Of a truth saith he I perceiue that God is no accepter of persons but in euery nation he that feareth him and worketh righteousnesse is accepted with him Heere is no one Africa in it no one Cartenna no one person or order of Bishops whereunto the Church should be tyed Heere is no Italie no one Rome no one Pope or succession of Popes challenging an allegation or dependance of all Churches vpon it but where true faith and the feare of God is there is the Church of Christ. This was reuealed to S. Iohn in a vision where we may see that the Church is the company of the redeemed out of euery kindred and tongue and people and nation Hee receiued no reuelation concerning any one eminent place aboue all others vpon which all other Churches and their members should depend as their Oracle onely this was shewed vnto him by vision that that great Citie which then raigned ouer the Kings of the earth and that wee know was Rome was resembled to a woman called The great Whore by whom the Kings and inhabitants of the earth haue beene made drunke with the wine of her fornication If our Romists like this let them take it and make much of it wee enuy them not When the Apostles conuerted any to the Faith did they direct them to any particular Country Citie or Church of note and namely to Rome as whereunto they
Church is an obedient wife and will not in any thing contradict the will of her heauenly Spouse The second sort of aduersaries are our Separatists who for euery externe and indifferent ceremonie make as great combustion and stirre in the Church of God as if some mayne Article of Faith were called in question They must be intreated to consider that the Text doth not simply condemne all commandements of men but when they are taught for doctrines and rules of Gods worship as Caluine speaketh The doctrine of our Church might giue them coment being the same with all the rest of the reformed Churches namely That it is not lawfull for the Church to ordaine any thing contrary to Gods written Word and that besides the same it ought not to inforce any thing to bee beleeued for necessitie of saluation Whereby they may if they will open their eyes without preiudice see of what nature the Ceremonies of our Church of England are And so much for the definition of the Church by which wee may see what that Church is to which wee must bee ioyned if euer wee looke for saluation that is the society of true beleeuers But for the better vnderstanding of the state of the Church diuers things are to bee considered which giue more light to the Doctrine and more full satisfaction to such as desire vnfainedly to know the truth heeâ—ein The first consideration is that the Church is onely one though different in time as farre as from the beginning to the end of the world distant in place as remote as East from West North from South nay heauen from earth distinct for people being of all Countries and Nations For as hath beene said before it is the societie or congregation of the faithfull of all ages This voity of the Church is noted in the one Arke of Noah in Salomons Doue My Doue my vndefiled is but one in the wheat field in the draw net in one flocke one fold vnder one Shepheard in one Bride and Bridegroome in one body vnited to one Head Christ For saith the Apostle by one Spirit are wee all baptized into one body This consideration doth second that which hath beene said of the Church for it doth euidently euince and prooue that there is no necessiâ—ie of being vnited to this or that particular Church aâ— Rome or the like so long as a man is of the number of the faithfull wheresoeuer dispersed for as S. Paul disputes The body is not one member but many Is the foot not of the body because it is not the hand or the eare because it is not the eye So we may truly say Is this or that Nationall or Prouinciall Church no Church because it is not dependant vpon Rome Are they that are baptized into one body and vnited to Christ Iesus by one faith vnfained no members of the mysticall Body of Christ the Church because they are not incorporated and reconciled to Rome If the body though it bee buâ— one yet is not one member but many then reason will teach vs that euery member hath his proportionable nutriment life and motion from the head without any dependance one vpon another The second consideration is That it is Catholicke or Vniuersall and that in respect of time place and persons because there is euer was from the beginning and euer shall be to the end of the world a company more or lesse of true beleeuers because the Church is not confined within the limits of any one Countrey as in the time of the Iewes but is spred ouer the whole world and because it consisteth of all sorts and degrees of men of all nations kindreds people and tongues as it is in the Reuelation So that to bee of the Catholike Church is to hold and beleeue as the Church of the whole world euer did and constantly doth hold and beleeue Therefore it was that in the ancient Church when Heresies and Schismes sprang vp those that did cleaâ—e to the truth had giuen vnto them the name of Catholicke excommunione totius orbis for their communion with the Church of the whole world not for their communion with this or that particular Church Whilest the Romish Church doth assume the title of The Catholicke Church calling it selfe Catholicam Apostolicam Romanam being as other Churches but a particular Church what doeth it but expose it selfe to the laughter of the whole world for what concordance is there betweene generall and particular or with what sense can it bee called The Vniuersall particular Church And yet they make their credulous followers beleeue that they cannot bee of the Catholicke Church vnlesse they communicate with their particular Romane Church cleane contrary to the name and nature of the word Catholicke The third consideration is that the Church is visible and that in all ages but it must be knowne how and in what sence it may be truly said to be alwaies visible According to the Romish Tenet it is said to be visible and palpable as some eminent State Monarchy or Common wealth as Rome France or Venice conspicuous in flourishing pompe to the eye of the World so that it may at all times be sensibly discerned But alas this conceit is a meere golden dreame and senslesse dotage for let an ingenuous minde awaked once out of that slumber looke seriously into the Word of God and consider the state of the Church in all ages he shall finde for his satisfaction that the Church hath beene oftentimes obscured captiuated persecuted and so farre from being acknowledged that it hath beene accounted of the world no better then Schisme and Heresie and the true Professors of it prosecuted as malefactors for their soundnesse as both the Prophets Christ himselfe and the Apostles were by the corrupt members of the visible Church bearing the chiefe rule To this effect the Prophet Esay did complaine that in his time the Church was but a small remnant and those howted at like Owles being as signes and wonders in Israel The complaint of Elias is that hee was left alone The faithfull were glad to bee hid in caues and fed wâ—th bread and water by religious Obadiah And as it is in the Epistle to the Hebrewes They wandred about in Sheeps skins and Goate skins being destitute afflicted tormented of whom the world was not worthy they wandred in Desarts and in Mountaines and in dennes and caues of the earth The prophecies of the Christian Church foretell as much both for outward persecutions and open apostasie vnder one eminent Head called That man of Sinne who should take vpon him to oppose and exalt himselfe aboue all that is called God challenging the chiefe soueraignty in the Temple or Church of God In S. Iohns Vision the Woman the Church was constrained through persecution to fly into the wildernesse Our Sauiour foresheweth how hard it should
these and that as I did take it for good reason The effect of my speech concerning him was digested into these two branches His facultie and his Religion For the first I did onely touch it in a few words shewing that hee did practise the Art of Physicke with good and commendable acceptance till such time as through weakenesse his memorie began to faile that he was very courteous and ready to affoord his best helpe specially to Schollers as I could testifie of mine owne certaine knowledge and not wanting therein to poore neighbours as I had partly seene with mine owne eyes and neere dwellers to him could testifie Touching his Religion I did indeuour to expresse my charitie with our Christian reformed Church that all men might see the difference between Christian and Antichristian Religion They cast downe headlong into hell all that consort not with them in dependance vpon one Head The Romane Bishop we charitably and hopefully conceiue that in the middest of them notwithstanding their errour of that dependance yet many haue beene are and shall bee saued the Lord hauing his thousands among them that neuer bowed their knee to Baal My reasons why I did so charitably iudge of his estate before God were briefly these 1. First I shewed that he was not infected with the whole Mysterie of Iniquity nor did appeare to be obdurate and obstinate that way because in our Christian families where he came he was knowne to ioyne with them in Prayer 2. In conference and dispute about Religion euery man that did conuerse with him can testifie his vnskilfulnesse and weakenesse that way wherein his disabilitie of answere was supplied vsually with these or such like euading speeches God send vs all to heauen The Sonne of God bee good to vs c. 3. Hee protested to me that he was neuer at the most solemne part of their Romish Religion that is The Masse nor did euer know what it meant This confession was not long before his death 4. His skill in the Vtensils and Vessels of their Religious seruice was so little that he did not know a Chalice but would pleasantly tell of his mistake taxed by a Gentlewoman better skilled in the trade then himselfe 5. My selfe reading to him a Sermon of S. Bernard wherein the Father vehemently inueighed against the Court and Prelacie of Rome and demanding of him Whether Luther or Caluine or any of our men could more plainely and more powerfully speake against such impietie he did as a man conuicted admire it as strange to him for hee â—aw there was no deceit inasmuch as it was read to him in his owne Booke 6. He ordinarily though not so often as was fiâ— resorted to Church and communicated annually excepting the last yeere or little more before his death and that was vpon occasion of the Princes going into Spaine which made many befoole themselues 7. Last of all in the shutting vp of his life neere his end my selfe praying with him he did shew his consent by erecting both his hands vp to heauen and after the Prayer ended by giuing mee his hand cheerefully and willingly of his owne accord If these bee not sufficient arguments to induce my charitie towards him iudge you And tell mee I pray you whether such a speech so charitably vttered need to flee the light and be glad of the couert of darkenesse or not rather with boldnesse come into the light as now it doth that it may bee approoued of God and discreet good men That I may not with too much prolixitie offend your patience I will now draw to an end intreating your courteous acceptance of this token of my sincere loue vnto you It is indeed many wayes due vnto you of right but especially in regard of your loue and kinde respect shewed to mee of late that whereas for the space of aboue ten yeeres I constantly continued the weekely lecture vpon the Market day hauing no recompence for that paines but onely Master William Sakers Legacie of fiue pounds per annum it hath pleased you vpon due consideration to augment it to a conuenient stipend which good Worke was first well begun by Master Reginold Edwards and that not onely motioned by word but seconded by his liberall act in contributing most largely to so good a purpose And whereas voluntary contributions depending onely vpon the Donors free disposition are in like manner as Charitie it selfe subiect to waxe cold it was not onely very kindly towards me but exceeding prouidently for the better continuance of so religious a worke propounded by Master William Thurston to the whole Corporation and by their generall consents condescended vnto that the stipend should euer heereafter be paid out of the Chamber Of which pious Worke I commend to the world this Monument in the iust praise both of those Prime Motors as also of you all who were the Concomitants and Adinuant causes of that so good and needfull a furtherance of Gods Religious seruice desiring the Almightie to blesse you all and to giue you the comfort that religious Nehemiah had in the like case that with him euery one of you may bee able to say vnto God with ioy and confidence Remember mee O my God concerning this and wipe not out my good deedes that I haue done for the House of my God and for the offices thereof Yours in the Lord Iesus IOHN PHILLIPS THE WAY TO HEAVEN ACTS 2.47 And the Lord added to the Church daily such as should be saued THere is nothing more fit not better beseeming a Christian minde at such times and vpon such occasions as this when our mortality is set before our eyes then to consider seriously with our selues what shall become of vs after this life that seeing our passage out of this world by death is ineuitable we may before our departure learne here vpon earth how to liue for euer in Heauen This heauenly lesson is here taught vs in this short and sweet text which that I may open vnto you and in opening it may set open Heauen gate to euery faithfull soule you shall vnderstand that these words are The conclusion of a memorable History concerning the prime and first gathering together of the Christian Church by the Apostles after the glorious Ascension of our Lord and Sauiour Iesus Christ. Know therefore that to the end that so great a worke as the conuerting of the whole world consisting of many Nations and different languages might the better be effected our blessed Lord did according to his promise send the holy Ghost vpon the Apostles enabling them to speake to euery Nation and people in their owne tongues that all countries might be taught to know and worship God in their owne language And for the greater incouragement of the Apostles it pleased God to giue such a blessing to these beginnings that about Three Thousand soules were conuerted at the first Sermon of Peter Now to shew that this blessing ceased not
there but that it continued still and shall continue to the end of the world it is said in the shurting vp of this Historie That the Lord added to the Church daily such as should be saued These words offer vnto vs at the first view foure remarkable obseruations The first is The way to saluation and that is by being added to the Church The second is the Efficient or Author of this addition and that is The Lord God The third is the time and continuance of this worke and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily or from day to day The fourth is the happy end of such as are added to the Church and that is Saluation They all and they onely are such as shall be saued In the first obseruation that I may complete the whole doctrine of it three things are to bee considered 1. That the way to saluation is by the Church 2. What that Church is where saluation may be had 3. By what meanes and how men are to be added to the Church that they may be saued Touching the first branch it must be knowne and beleeued of all that desire saluation that the Regia via the King of Kings high way to heauen is the Church without which Church there is no saluation That I may demonstrate this truth cast but your eye vpon the Arke of Noah wherein was most liuely figured the Church of God A type twice alledged by Saint Peter to this very purpose to shew that saluation is and onely is in the Church And therefore he vrgeth against such as made defection from the Church that God spared not the old world but did bring in the flood vpon the world of the vngodly that is vpon those that were out of the Arke out of the Church Againe Baptisme being the Sacrament of our entrance into the Church of Christ he doth parallell it and compare it with the Arke intimating thus much that as onely those eight soules were saued in the Arke by water so there is no hope of saluation but onely in the Church the solemne entrance whereinto is ordinarily by Baptisme We know that the head is the fountaine of life sense and motion to the whole body and euery member of it but yet onely to that body whereof it is the head euen so it is betweene Christ and the Church Christ is the head the Church is the body and euery true Christian is a particular member of that body Ye are saith S. Paul the body of Christ and members in particular Now as the head doth naturally performe the office of a head to the body and to it onely so Christ doth impart the Diuine influence of sauing grace onely to his Church Therefore the Apostle speaking of Christ saith That from the head all the body by ioynts and bands hauing nourishment ministred and knit together increaseth with the increase of God and hauing affirmed That Christ is the head of the Church hee immediately inferreth vpon it and he is the Sauiour of the body This is that body out of which the Spirit giueth no life This Position That saluation is to bee had onely in the Church is not obscurely noted by those sacred similies so frequent in Scripture where the Church is resembled to a House to a Citie to a Mother to a Vine To a House So doth S. Paul call it The house of God which is the Church of the liuing God It is likened to a House in a two fold sense first as the word is taken properly for an edifice or mansion and building to dwell in consisting of foundation walls and roofe thus S. Peter termeth the faithfull liuely stones built vp a spirituall house and Christ the corner stone Saint Paul calleth them Gods building himselfe and other Ministers Gods builders and Christ the foundation for saith he other foundation can no man lay then that is laid which is Iesus Christ and he telleth the Ephesians that they are built vpon the foundation of the Apostles and Prophets Christ himselfe being the chiefe corner stone As therefore the safetie of a House standeth in the strength and firmenesse of its owne foundation which giueth support to it and onely to it euen so saluation and freedome from eternall and vtter ruine belongeth onely to the Church the House of God built so firmely vpon the Rocke Iesus Christ that the gates of hell cannot preuaile against it Againe it is compared to a House in another sense the word House being taken for the inhabitants so it is to bee vnderstood when S. Peter saith that Iudgement must begin at the House of God that is with the godly with the righteous as he plainely interpreteth himselfe And the Apostle to the Hebrewes calling the Church Christs owne House saith of himselfe and the rest of the faithfull Whose House we are Now the Church and euery member of it is called The House of God and of Christ because he doth dwell in their hearts by faith as a housholder in his house More expresly elsewhere in plainetermes the Church is called The Lords family or houshold The Domestickes or houshold of God The houshold of faith The Ministers are called Stewards that rule ouer the houshold and Christ himselfe The Lord of the house As then the Master of a family prouideth onely for his owne house all necessaries for maintenance and sustentation of life but not for others or other mens families except it bee in the case of charitie So God though in his gracious Indulgence as a Creator to his creatures hee bee good to all he preserueth man and beast he maketh his Sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust Yet in a peculiar manner he is good to Israel euen to such as are of a cleane heart He is the Sauiour of all men but specially of those that beleeue This houshold of faith onely doth he saue eternally they onely hauing God for their Father the Church for their Mother Christ for their elder Brother regenerated by one and the same immortall seed of the Word of God nourished with one and the same sincere milke partakers all of one Bread and drinking all of one Cup. Therefore S. Peter saith of himselfe and the rest of this family That God according to his Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue None then can looke for life and saluation but they that are of Gods houshold who alone can truely say with the Psalmist I am thine saue me The Church is likewise resembled to a Citie or Commonwealth Thus it is set foorth in a vision to Saint Iohn by the name of the Holy Citie
new Ierusalem That great Citie The holy Ierusalem So againe it is called The Citie of the liuing God The heauenly Ierusalem It is compared to a Citie in two respects that is to say Defence and Priuiledge We know that Cities are places of refuge to defend the inhabitants from the force of enemies So is the Church to the true members of it the onely place of eternall safetie Therefore it is that the faithfull in their triumphant Song doe to the praise of God sing in this manner Wee haue a strong Citie saluation will God appoint for walls and bulwarkes And the Prophet Ioel foretelling the state of the Christian Church saith In mount Sion and in Ierusalem shall be deliuerance So that in this heauenly Citie entred into heere vpon earth is our onely securitie of saluation without it there can be no safetie at all Heereupon Saint Augustine alluding to those words of the Psalme Praise the Lord O Ierusalem praise thy God O Sion for he hath made fast the barres of thy gates When saith he the barres of the gates are fast as none can come in so none can goe out intimating thereby that they that belong not to this Citie of God the Church but remaine without cannot haue the benefit of Defence but lye open to eternall ruine whereas on the contrary they that are so in it that they are also of it can neuer be surprized by any enemy but may sing comfortably with Dauid Blessed be the Lord for he hath shewed me his marueilous kindnesse in a strong or fenced Citie Againe Cities or Common-wealths haue their priuiledges immunities and freedomes wherein the Citizens and Freemen onely are interessed To this purpose that Father citeth the definition of Scipio in Tullie de Rep. Respublica est res populi That is The weale-publike is the peoples wealth Or thus The common-wealth is the wealth or wellfare of the Commons It is so with the Church Therefore of this immunitie and freedome the Apostle speaking of the Catholicke Church saith Ierusalem which is aboue is free and telling the Ephesians that before their conuersion they were without Christ and were aliens from the common-wealth of Israel and were strangers from the couenant of Promise and had no hope and were without God in the world he saith But now in Christ Iesus yee which were farre off are made neere by the Blood of Christ and afterwards addeth these words Now therefore ye are no more strangers and Forreiners but Citizens with the Saints meaning heereby that they had now being entered into the Church attained vnto the immunity and freedome of the Citie of God But wherein consisteth this freedome Among other priuiledges it doth mainely and principally consist in freedome from sinne and condemnation for sinne Hence it is that S. Paul assureth the faithfull That sinâ—â— shall haue no dominion ouer them and that being freed from sinne they haue their frâ—â—ie in holinesse and the end euerlasting life Againe that there is no condemnation to them that are in Christ Iesus By this it is euident that the priuiledge of eternall life and happinesse is the peculiar right of the Citie of God the Church It is also likened vnto a Mother So saith the Apostle That Ierusalem which is aboue is the mother of vs all This semblance standeth in two things First the Church as a Mother doth conceiue and bring foorth children to God by the immortall seede of the Word of God in the Ministery of the Church whereunto S. Paul alluding saith to the Galatians My little children of whom I trauell in birth againe vntill Christ bee formed in you Secondly the Church as a Mother doth after her children are borne and brought foorth feed and nourish them with the sincere milke of the Word of God out of her two brests the sacred Scriptures of the Old and New Testament and as they grow in strength giueth them not onely milke but also strong meate As therefore no man can liue the life of nature but hee must haue a mother by whom hee must bee conceiued and brought foorth into the world and must withall haue conuenient nourishment for preseruation of life So no man can liue the life of grace heere and the life of glory for euer vnlesse he be borne of his Mother the Church and nourished in it to euerlasting life To this purpose is that noted saying of an ancient Father Hee shall neuer haue God for his Father that hath not the Church for his Mother The Church is againe compared to a Vine as wee may see by the complaint of the faithful vnto God in the Psalme Thou hast brought a Vine out of Egypâ— c. why hast thou then broke downe her hedges And by Gods complaint concerning his Church O Inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard When I looked that it should bring foorth grapes it brought foorth wilde grapes Our Sauiour Christ vnder the Parable of the Vine describeth the Church likening himselfe to the body or stocke and the members of his Church to the branches I am saith he the Vine ye are the branches It is inferred vpon the words going before noting the due proportion betweene the Vine and the Church As the branch saith Christ cannot beare fruit of it selfe except it abide in the Vine no more can ye except ye abide in me This he further amplifieth in these words He that abideth in me and I in him the same bringeth foorth much fruit for without mee ye can doe nothing If a man abide not in me he is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned All this importeth thus much That vnlesse we be ingrafted into Christ the true Vine and so become liuely branches in the body of the Church wee can haue no hope of life and saluation For saith S. Augustine out of this body the holy Ghost quickneth no man This Doctrine of saluation in the Church onely is not onely thus illustrious by the bright-shining light of so many Diuine Similitudes and Parables but is also warranted by euident and inuincible reason grounded vpon the Word of God 1. It is a Principle vndenyable That there is onely one sauing truth And therefore the Apostle saith that all men whom God will haue saued he will haue to come to the knowledge of the Truth Now this truth is no where to be found but in the Church of God Hence it is that the godly are termed The righteous nation that keepâ—th the truth And S. Paul stileth the Church The pillar and ground of truth And for this cause the Spirit whereby the Church is guided is called The Spirit of truth and it was promised by our Lord Christ
that it should come and guide the Church into all truth If then there can be no saluation without the knowledge of the truth and no sauing truth but onely in the Church it consequently followeth That there is no saluation out of the Church 2. There are certaine graces that accompany saluation which are the peculiar of the Church of God they may be all included in these foure that is the grace of Election the grace of Vocation the grace of Iustification and the grace of Sanctification all which ioyntly and inseparably haue their period and end in Glorification This we may plainely see by that golden chaine of mans saluation in the Epistle to the Romanes whereof not one linke can bee broken by the greatest power of hell Whom God did predestinate saith the Apostle them hee also called and whom he called them he also iustified and whom he iustified them he also glorified That these graces are concomitant to saluation and the peculiar of the Church is not only manifest for the generall by this golden chaine neuer worne of any but the faithfull but it will more euidently appeare if we examine the particulars As for Predestination and Election whereby God doeth choose men to saluation of his free grace and mercie without any merit in man it is so proper to the Church that S. Peter calleth it A chosen generation A peculiar people S. Paul saith of the Church that they are the chosen of God in Christ before the foundation of the world accâ—rding to the good pleasure of his will to the praise of the glory of his grace Our Sauiour distinguishing the sound members of the Church from hypocrites such as Iudas saith I speake not of you all I know whom I haue chosen And of the faithfull hee saith Yee haue not chosen mee but I haue chosen you and ordained you Then to be a sound member of the Church and to bee Elect is all one and not to be Elect though in the Church is no benefit to saluation Therefore Saint Luke hauing said in our Text that the Lord added to the Church such as should be saued saith afterward in equiualent phrase of speech that as many as were ordained to eternall life beleeued To this accordeth that saying of S. Gregorie speaking of the Church Within these limits saith he are all the Elect without them are all the reprobate yea although they may seeme to be within the bounds of faith No marueile then though S. Peter aduising the faithfull to secure their owne saluation doth counsell them to doe it by giuing diligence to make their Election sure Touching Vocation or calling I meane effectuall calling the effect of Election whereby God doth conuert the soules of men to himselfe calling them out of the society of the world into the Communion of Saints as it were out of darknesse into light it is also such a property of the Church that it cannot possibly bee separated from it Therefore the Church is sayd to bee The called of Iesus Christ and to bee those who are the called according to the purpose of God and partakers of the heauenly vocation Now that it is a companion of saluation is euident by that exhortation of the Apostle exciting the faithfull that they would walke worthy of God who hath called them vnto his Kingdome and glory where we may see that Glorification is the terminus ad quem that is the end whereunto tendeth the calling of Gods people And that they shall neuer faile of this end hee secureth them by the fidelity of the Caller God saith he is faithfull by whom ye were called vnto the fellowship of his Sonne Iesus Christ our Lord. And againe Faithfull is he that calleth you who also will doe it And therefore the Apostle speaking of graces that accompany saluation and by name of effectuall vocation the fruit of election doth confidently assure the Romanes that the gifts and calling of God are without repentance A Text so cleere for the inseparabilitie of Gods effectuall calling and consequent saluation that our Rhemish aduersaries who euery where catch any thing that may but seeme to make for themselues or against vs are heere vpon this verse constrained to be mute and say nothing but onely leaue a Blanke Come wee now to Iustification It is a word of great varietie for the signification of it but we need trouble our selues with no more but this one distinction It is either that whereby we stand iust before God or that whereby wee are declared to be iust before men The former is properly Iustification the latter is called Sanctification Yet both are sometimes included vnder the name of Iustification as wee may see by that golden chaine of the Apostle before cited Whom he called them he also iustified and whom he iustified them hee also glorified otherwise the chaine had beene imperfect and had lacked a maine lincke without which Glorification could not follow This distinction of Iustification before God and before men is grounded vpon these words of Saint Paul If Abraham were iustified by workes he hath whereof to glorie but not before God and it doth fitly reconcile Saint Paul and Saint Iames the one speaking of Iustification before God which wee haue now in hand the other of Iustification before men or Sanctification which we shall touch in the next place Now concerning Iustification before God we are to consider both what it is that it is proper to the Church as also that it is a necessary antecedent of Saluation Iustification then is an action of God whereby he pardoning all sinnes imputeth righteousnesse to euery true beleeuer out of his free grace and mercie for the onely merit of Iesus Christ. The branches being many require distinct explication 1. It is an action of God So much intimateth the Apostle Who saith hee shall lay any thing to the charge of Gods Elect it is God that iustifieth 2. It consisteth in the pardon of sinnes To this purpose the same Apostle alledgeth the Psalme As Dauid saith hee declareth the blessednesse of the man to whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord will not impute sinne 3. It is a meere imputation of righteousnesse out of man in Christ Iesus alone that doth cause a man to stand iust in the sight of God and not any merit of workes in man himselfe for as was said before to constitute a blessed man God imputeth righteousnesse without workes This imputed righteousnesse not inherent in vs but out of vs in Christ is expresly noted by Saint Paul where he saith That Christ who knew no sinne was made sinne for vs that wee might bee made the righteousnesse of God in him Marke heere two
and perfect mans saluation are the written Word of God called the Scriptures the ministerie of preaching the Word the two Sacraments of the new Testament and prayer That these are meanes see first for the Word written what Saint Paul saith to the Romanes Whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope To this purpose is that commendation of Timothy propounded for the imitation of all the faithfull that from a childe he had known the holy Scriptures which are able to make him wise vnto saluation Therefore our Sauiour aduiseth to search the Scriptures for in them saith he ye thinke to haue eternall life and they are they which testifie of me Touching the Ministery of Preaching it is called by the Apostle The power of God vnto saluation to euery one that beleeueth The Sacraments they are the seales of the righteousnesse of faith and so consequently of saluation Prayer is that to which the promise is made Whosoeuer shall call vpon the name of the Lord shall be saued That these are the prerogatiues of the Church it is out of question For to them are committed the Oracles of God and he sheweth his Word vnto Iacob saith the Psalme his statutes his iudgmeÌ„ts vnto Israel He hath not dealt so with any nation As for the Ministery of preaching God hath committed it to the Apostles and the succeeding Pastors of the Church God saith the Apostle hath giuen vnto vs the ministerie of reconciliation and hath committed vnto vs the Word of reconciliation Again That he hath set or ordained them in the Church and not elsewhere and that for the gathering together and edifying of the Saints to continue to the end of the world That the Sacraments are the Churches proper right is manifest For to whom doe the Seales belong but onely to them that are within the couenant whereof the Seales are the effectuall signes and pledges And of whom is it said Goe and baptize them but of those which ioyne themselues to the Church by beleeuing Or to whom was it euer spoken but onely to the Church Doe this in remembrance of me eate ye drinke ye all of this c. Touching Prayer they onely can pray that haue true sauing faith for how shall they call vpon him saith the Apostle in whom they beleeue not and none can inuocate God aright that cannot truly and with confidence call God Father which none can doe but they that are led by the Spirit of God which Saint Paul calleth the Spirit of adoption whereby wee cry Abba Father This therefore is the Prerogatiue of the Church by which they are in Scripture as by a proper note distinguished from all others both prophane that pray not at all hypocrites that babble with their lips but their hearts are farre from God and the superstitions that inuocate creatures with confidence to bee heard of them Thus the Apostle describing the Church among other notes setteth it forth by this that they are such as in euery place call vpon the name of Iesus Christ our Lord and againe that call on the Lord out of a pure heart Now then if the inuocation of God and of him alone and that in truth be not an essentiall propertie of the Church and as the Logicians call it proprium quarto modo proper to all and euery member of it to them alone and at all times how can it distinguish them as the Scripture doth from all others Then we see that the meanes of Saluation being only in the Church Saluation it selfe is there onely and not elsewhere to be found 4. To shut vp this Doctrine in a short summe it must be granted of all that none can be saued that haue not Christ for their Mediatour Aduocate for other there is none as there is none other but one God So saith the Apostle There is one God and one Mediator betweene God and man the man Christ Iesus And that he is onely the Mediatour of the Church we may take it at his owne word I pray for them I pray not for the world but for them which thou hast giuen mee for they are thine And S. Paul speaking of himselfe and the rest of the faithfull saith that Christ is at the right hand of God and maketh intercession for vs. Thus by a cloud of witnesses is this diuine truth confirmed That out of the Church there is no saluation 1. Grosse therefore and absurd is that Libertiâ—e opinion That any may be saued in any Religion leading an outward ciuill life the Turke in his Mahometisme the Iew in his Iudaisme the Heathen in his Paganism They may as well say that in the Deluge a man might haue beene preserued out of the Arke vpon some tree or house top or that a limme separated from the body or a branch cut off from the Vine can liue 2. This also discouereth the fearefull and damnable estate of those who neuer regarding Church or Religion content themselues as meere naturals and worldlings to inioy the world These Esauites had rather with their father Esau please their palate with a little meate then inioy the heauenly blessing They gaze vpon the Arke with the old world they wonder to see such pacing vnto it nay as S. Augustine speaketh They murmure and eate their galls to see the people flocke vnto the Church to those pure solemnities of Christ where both sexes are so honestly distinguished by their seuerall places where they may learne how well to lead their temporall liues heere that they may become worthy of the eternall hereafter These profane ones haue their eyes so blinded by the god of the world that they cannot see any other heauen but the world 3. A caueat is here giuen to all Schismaticall spirits who for exterâ—all things as matters of order and ceremony meerly adiaphorous or indifferent separate themselues from the society of the Church like some foolish and furious Nauigator who in his voyage vpon euery occasion of discontent casts himselfe ouer boord presuming to bee safe enough out of the ship Let such know that though God in his mercy may saue the simply-seduced as being of his inuisible Catholike Church yet the roade way is to bee ioyned with some visible orthodox congregation 4. This cals all men with a most forcible inuitement euen as euer they desire to be saued to enter timely into this straight gate that leadeth vnto life Many of the Egyptians and other strangers when they saw the great workes God did for his Church and in what safe and happie condition the people of God were in ouer they were they left their owne countrey alliance and friends and ioyned themselues to the Iewes Thus should we doe forsake all and follow Christ leaue all societies for the communion
of Saints for as the Doue found no rest for the sole of her foote but was faine to returne into the Arke againe so let a man compasse the whole world yet shall he neuer bee able to finde rest to his soule till by entering into the Church he take Christs yoke vpon him Let him with Salomon try all things vnder the Sunne pleasures riches honours and what the world can afford he shall at the last be driuen to cry out Vanitie of vanities and conclude when all is done He are the end of all Feare God and keepe his commandements for this is all of man all his duty and all his dignity and without this all that a man is or hath is but meere vanity So much for the first branch The next point to be considered is What that Church is where saluation is to be had A very necessary question for these times wherein we liue in regard there is not a sect or faction in all the Christian world that doth not challenge the name of the Church to it selfe But wee must know that there is nothing more childish then to boast of the name of a thing when the thing it self is wanting We haue a maxime in Logick A nomine ad rem non valet consequentia To argue from the name to prooue that the thing is so because it is so named is an argument inconsequent Our Sauiour â—eâ—s the Church of Smyrna that there are that say they are Iewes and are not but are the Synagogue of Satan And to the Church of Sardi he saith I know thy workes for thou hast a name that thou art aliue but thou art dead The Church of the Laodiceans was of al the rest of the Seuen Churches in the worst condition being neither cold nor hot as we may see in that our Sauiour giueth them not any one commendation at al as he doth to the rest of the Churches giuing them their due praise notwithstanding he doeth withall taxe them for their errours no doubt to this end both to shew his detestation of luke-warmenesse and that where luke-warmenesse in Religion is there is no goodnesse to be expected Yet these Laodiceans as fâ—rre as they were from the true zeale of Religion did notwithstanding boast themselues to bee rich and lacke nothing whereas indeed they were wretched and miserable and poore and blind and naked It is therefore a very silly and simple part to take men at their bare word as our seduced Romanists doe in so waightie a matter as Religion is The men of Berea are commended for that they searched the Scriptures daily whether those things were so or no euen which Paul himselfe taught And it is recorded to the praise of the Church of Ephesus that they had tried them which said they were Apostles and were not and had found them lyers And indeed it is veritie that we ought to looke for and not suffer our selues to be carried away with words and shewes For whosoeuer is a good and true Christian saith S. Augustine must know that wheresoeuer hee shall finde truth it belongs to his Lord. Let vs therefore search into this truth that so wee may finde out the true Church where saluation is to be had The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth signifie a company an assembly or congregation of people called together and is sometime taken for ciuill meetings in Townes and Cities or humane societies sometimes for Ecclesiasticall assemblies and meetings of the Church and people of God as in our Text and euery where is Scripture and Ecclesiasticall writers It is also vulgarly vsed for the place where the congregation doth meet to performe Religious seruice but improperly and abusiuely and is therefore reprehended by Laurentius Valla Many saith hee call sacred Temples by the name of the Church but I know not by what right for indeed the word doth signifie a congregation of men not places Which I would intreate you the rather to note because our Aduersaries in their Rhemes Testament doe with such spightfull words traduce vs for translating Congregation rather then Church They would make the world beleeue with their Bragadochio Campian that the very name of the Church is a Scar-crow to Protestants They might haue moderated their sharpe censure considering that the Translation was answerable to the propriety of the Greeke word or they might haue opened their eyes and looked into our Booke of Articles published twenty yeeres before their Rhemes Notes did see the light or they might haue seene if they had not beene wilfully blinde that in our Booke of Common Prayer the word Church is ordinarily vsed in euery passage in our Prayers and Collects in the administration of our Sacraments in the celebration of Matrimonie in the confession of our Faith at euery meeting of the Church By all which euidences it may appeare how farre the Church of England is from any distaste of the name of the Church But indeed they had their answere long agoe that their Note is false and foolish and that the Translator rather vsed the word Congregation then Church to auoide ambiguitie but after the people were taught to distinguish of the word Church and to vnderstand it for the mysticall Body of Christ the later Translators vsed that terme not that the other was any corruption or the later any correction but to declare that both is one Leaue we the word and come to the thing and matter it selfe The Church out of which there is no saluation is set foorth vnto vs in a diuerse Notion not that there is any more then one true Church but because that one Church is considered in a diuerse respect and is in the parts of it of a different condition The name of the Church comprehendeth sometimes the whole company and congregation of the faithfull that euer were are or shall be to the end of the world within this Notion are included not onely that part which is Militant in earth but that also which is Triumphant in heauen yea the very Angels themselues Therefore it is said that by Christ God hath reconciled all things vnto himselfe and set at peace through the Blood of his Crosse both the things in earth and the things in heauen These are the elect inuisible knowne onely to God in the iudgement of veritie and certaintie The Lord saith the Apostle knoweth who are his and knowne to men onely in the iudgement of Charitie as we may see by the same Apostle to the Thessalonians distinguishing the sound members of the Church from the counterfeit But wee ought to giue thankes alway to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation In a second Notion by the Church is vnderstood the society of those which make externall profession of the truth
be to finde faith on the earth How the faithfull should be afflicted killed and hated of all Nations That iniquity shall abound and the loue of many shall waxe cold And that the cunning impostures of false teachers pretending the name of Christ and the Church should be such and so specious being seconded also with miracles that if it were possible the very elect should be deceiued Where was the flourishing visibility of the Church when the poison of Arianisme had infected almost the whole world O which time Saint Ierome wriâ—eth Ecclesiae naeâ—eâ— fuiss fere obrutam That the ship of the Church was almost sunke And this some of our Romish aduersaries confesse both for the time of Arian heresie and in the daies of Antichrist Then that we may not be seduced and carryed away with flourishing shewes we must know that the Church though it be alwaies visible yet it is not alwaies alike visible it is not alwaies in pompe and eminent estate he that in the time of Christ should so â—aue looked for the Church would sooner haue ioâ—ned himselfe to the Iewish Synagogue then to the society of Christ and his Apostles Wee must not therefore looke so much to the multitude and outward flourish as seeke for the truth though it be but in a few and those neuer so obscure For it is not of necessity that the Church bee alwaies discerned and acknowledged of the world but it is sufficient for the visibilitie of it that it neuer faileth to bee visibly seene and acknowledged by the professors themselues for this must euer hold in the Church in the middest of all disturbances that Wisedome is iustified of her Children The fourth consideration is That in the visible Church some particular Churches are more pure some more corrupt then others as the Church of Corinth and Galaâ—ia and some of the seuen Asian Churches were more infected with error thâ—n other Churches Vnder this head are to bee obserued diuers remarkable points and very necessary for our present vse 1. That in a corrupt Church sometimes the greatest member and among them the Chiefest for eminencie and authority are most corrupted Thus it was in the idolatrous times among the Iewes All the chiefe of the Priests and people transgressed very much after all the abominations of the Heathen and polluted the House of the Lord. They mocked the Messengers of God and despised his Word and misused his Prophets It was so at the comming of Christ. He câ—me vnto his owne and his owne receiuâ—d him not Nay they reiected him This saith S. Peter is the stone which was set at nought of you builders The master builders were the chiefe destroyers the prime gouernours in the Church the greatest enemies of Christ and Christianity Thus for a time did the Arian faction preuaile against the true Church hauing gotten the Emperiall Throne to countenance them by meanes whereof they did sway all things at their pleasure And thus it hath beene a long time and continueth to this day in the Church of Roman so that wee may well say to them with Leo Ye are armed with the name of the Church and yet ye fight against the Church This may aduise vs that the truth of Religion is not tyed to multitude and greatnesse 2. That whereas many excellent priuiledges and comfortable promises belong to the Church wee must know that the sound and good part onely and not the corrupt is capeable of those benefits I dare not saith Saint Augustine speaking of the prerogatiues of the Church vnderstand this but of iust and holy men Therfore S. Paul doth tye the priuiledges to the true Israel of God the Children of the promise And S. Peter the promises to them that are effectually called By this wee may see both that the chiefest and most eminent yea the greatest number in the Church if they want true sauing grace haue no right to the priuiledges and promises of the Church though they liue in the midst of it And againe the poorest member of the Church that is a true beleeuer shall sustaine no preiudice to hinder his happinesse by being mixed with the wicked But the wheate shall be gathered into the Lords garner the chaffe cast into the fire For saith the Apostle What if somâ— did not beleeue Shall their vnbeliefe make the faith of God without effect 3. That a corrupt Church may keepe and conuay to posterity the Canon of â—â—aired Scripture the forme of knowledge and rule of faith and â—holesome doctrine and Sacraments in a generall manner and yet ouerthrow all by some particular opposite doctrines and superstitioâ—â— practices to the losse of their owne saluation that so hold and practise In the greatest deprauation of Religion by Idolatry in the time of the Iewes it was so The Booke of God though it lay dusting and out of vse yet by the prouidence of God it was kept The Sacraments specially Circumcision was in vse euen in corrupt times and hypocrites much gloried in the outward circumcision as we may see by the reprooâ—es of the Prophets and Apostles The Iewish Synagogue at the comming of our Lord kept these Oracles and that for vs though they thought not so The Iew saith Saint Augustine carrieth the Booke whereby the Christian may beleeue Yea they did teach many things for the matter very sound and therefore sitting in Moses Chaire by teaching Moses doctrine Christ would haue them so farre at least to bee heard But yet for all this marke what the Lord Iesus saith of them Except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises yee shall in no case enter into the Kingdome of heauen And againe In vaine they worship me teaching for doctrines mens precepts Hereupon it followeth that by reason of these meanes there may be in a corrupt Church some that may preserue faith and true Religion for the substance as did Zachary the Priest and Elizabeth his wife Old Simeon Nathaniel Ioseph and Mary and many more And vpon this ground we of the reformed Churches thinke and iudge charitably of our forefathers that liued in those blinde and darke times of Popery and of such as yet remaine among them or are intangled by them vpon conceite of their common clayme of the onely Catholike Church wee I say iudge charitably of them though they detrude vs all into Hell For thus wee deeme of their state before God That as in the times of Apostacie and falling into Idolatry among the Iewes the Lord had a remnant he reserued to himselfe 7000. which neuer bowed the knee to Baal He had in the Church of-Pergamus euen where Satans throne was those that kept his Name and denied not his Faith and that in the heate of persecution hee had a few names in Sardis which had not defiled their garments So we doubt not but
God euer had hath at this time and shall haue to the end many in the very middest of the Papacie that doe not know the whole Mysterie of Romish iniquity but in simplicitie of heart lay hold vpon Iesus Christ and him alone for their saluation They see according to that light they haue many corruptions and enormities bewayle them and shun them as farre as their strength and measure of knowledge and grace will permit These wee say holding the foundation though they may build vpon it the hay or stubble of some errours and superstitions not destroying the foundation may bee saued through the mercie of God in Christ pardoning their sinnes of ignorance and errour vpon their generall repentance We may see the like in the Church of Thyatira there were many that had not that learning as the false teachers in their vaine-glorious bragging termed it nor did know the deepenesse of Satan but did hold fast the maine truth though in much weakenesse and all that God requireth of them is that they be constant in that In the same manner the Lord speaketh to the Church of Philadelphia Thou hast a little strength and hast kept my Word and hast not denied my Name For God doth not so much looke to the measure and quantitie of grace as to the sincerity and soundnesse of it Many godly and learned among them did not by and by vpon the sight of some corruptions leaue and forsake the societie of the Church of Rome Oecolompadius Capito Melancthon and Luther himselfe nay some of them continued in the outward communion of the Romish Church till their dying day as Erasmus and others who thought well of the cause or matter of Reformation but did not approoue Separation being carried away with the mayne streame of the name of Church and Mother Church No maruell therefore if among vs we haue of meaner learning or of the simpler sort that so harpe vpon that string that they haue no eare to hearken to Christs Pipe It is no new thing to see a child mistake and cry out after a stranger in stead of the owne Mother so why may it not be that some in their simplicitie may fall into such a misprizion as to take the Romish Synagogue to be their Mother Church being indeed not so much as a sound member of it but as a disease a Pest or Gangrene in the body It is apparant then that in a corrupt Church some may be sound and so be saued and this we hold of the Church of Rome as corrupt as it is for our Lord would neuer haue said of Spirituall Babylon Come out of her my people if he had none there And let not our Romanists brag of this our ingenuous confession and play vpon it the better to seduce the simple for in truth in standeth them in no more stead to patronize their impieties then the Fathers approouing of the Baptisme of the Donatists and other Heretickes did countenance their Heresies For what is the chaffe the better because it is acknowledged that there is some wheate hid amongst it We doe not say absolutely there is saluation to be found in the Romish Babylon but in the middest of so great confusion there may be saluation for some There is great difference betweene possibility of saluation which may be in a corrupt Church and infallibility which is euer without doubt in the true and Orthodoxe Church Is any so simple as to commit his whole estate into a Ship full of leakes whereof there is iust cause of doubt whether euer it shall safely arriue at the desired Port when he may transport it in a sound and safe vessell Noah and all his if they will not perish in the Deluge must get into the Arke Lot must not tarry in Sodom if he will be safe and free from the common iudgement The people of God must for this very cause come out of Spirituall Babylon both for the danger of infection by sinne and destruction by meanes of her plagues Where therefore the doctrine is Orthodoxe and sound the religious worship seruice and Sacraments for the truth and substance of them the very same with the prime Churches and best antiquity as it is this day blessed be God in our Church of England and the rest of the reformed Churches there is the surest and safest repose for the Christian soule in this society there is infallible certaintie of saluation but in an Apostaticall and corrupt Church as the Romane Church now is it is not so though yet God may reserue a remnant pulling them as it were out of the fire And that with this Caueat That they tarry not in Babylon Thus we haue seene that saluation is onely to bee found in the Church and what that Church is where saluation may be had Now let vs come to the third branch that is by what meanes and how men are to be added to the Church that they may be saued The meanes are expressed in this context and are these three The Word preached Faith to apprehend it And the Sacrament of Baptisme to seale and confirme it This is all required for the admission of any into the Church to heare beleeue and be baptized The Ministery of the Word is the mayne Ordinance of God for the gathering together of the Saints appointed of God to that end and to continue in the Church to the end of the world Therefore it is called The incorruptible or immortall seed whereby wee are regenerated and borne againe and The Word of Truth wherewith we are begotten of God to become his deare children and The first fruits of his creatures yea it is as S. Paul calleth it The power of God vnto saluation Therefore when God would haue any conuerted to the faith hee sends them this meanes Philip is commanded to ioyne himselfe neere to the Chariot of the Eunuch that by his preaching the Eunuch might be ioyned to Christ and his Church S. Peter is sent for to Cornelius to teach him and his the way to heauen by Christ. S. Paul must tarry at Corinth to teach Word of God among them For saith the Lord I haue much people in this Citie And indeed the conuerting of soules is a great worke and great workes had need of potent and mighty meanes therefore it pleaseth God to vse his powerfull Word which as the Apostle faith is mighty through God to the pulling downe of strong holds and casting downe of imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ. This calleth the Teacher to a serious consideration of the waight of his Calling and a conscionable regard to discharge it hee is put in trust with the precious soules of men for whom hee must giue account vnto God Hee is made Gods Steward and therefore must bee faithfull
the first Creation there was no let God said the word and the creatures had their being instantly but in the worke of Regeneration there are many obstacles Satan the world the flesh not that any thing can hinder the effect of Gods omnipotencie but in respect of vs. This confuteth the errour of freedome of will to good in man by nature whether wholly as the Pelagians held or in part as our Romists maintaine The right Christian and Catholike veritie is with S. Paul by a negatiue to exclude nature and extoll grace whereby nature of nilling is made willing For it is God that worketh in vs both to will and to doe Nos volumus sed Deus dat vt velimus We will saith a Father but God doth giue vs that power to will Is any man partaker of this grace is he drawne of God hath the Lord added him to his Church Let him giue his Name the praise and confesse with the Apostle that he hath obtained mercy For indeed it is a great mercy of God to be taken out of the slauery and bondage of Satan and to be put into the Lords seruice which is perfect freedome and hath for the end euerlasting life To conclude this point Doth any desire to bee sincerely vnited vnto the Church of Christ Let him goe to the Fountaine of this grace and cry with them in the Song of Salomon Draw me we will runne after thee And with Dauid Vnite my heart to feare thy name And with the Prodigall O Lord make me as one of thy houshold seruants The time of this addition to the Church is heere said to be daily or from day to day it shall not faile to the last day nor time be any more when the number of the elect is once compleate Yet it is not so to be vnderstood as if the increase of the Church should be alwaies apparant and in a flourishing eminencie as our Rhemists vpon this Text would haue it for we know by the Word of God that there must be Apostasie and falling into error in these last times as was said before The consideration of the time is of excellent vse It sheweth the patience of God in waiting so long from day to day for our conuersion It was great to the old world when the long suffering of God waited in the dayes of Noah by the space of 120. yeeres but it was nothing to the time of the Gospel from the first to the second comming of Christ. This aduiseth vs to take speciall notice of the day of our visitation For through the tender mercy of our God the day-spring from an high hath visited vs. Haue we the light Let vs walke in it while we haue it and pray the Lord to send it to them that sit in darkenesse Againe let vs not rashly censure nor vncomfortably despaire of those that are without The Lord addeth to his Church daily therefore let vs while there is time both hope and helpe forward the worke of God All are not called in in the prime of the day but some at the third some at the sixt some at the eleuenth houre He that is to day with Saul a persecuter may be to morrow a Conuert and professe that which before hee persecuted We say Hee runnes farre that neuer returnes But know that none can outrunne God when hee will fetch him home to himselfe To close vp this matter in briefe See here in the last place the happinesse of those that are added to the Church it is in one word Saluation being made the seruants of God and becomming of his family which is the Church They haue saith the Apostle their fruit in holinesse and the end euerlasting life They are kept by the power of God through faith vnto saluation They are safe in the Arke whilest the world of the wicked perish in the Deluge They are in the little Zoar of Gods Church out of the danger of the fire of Gods wrath Happie are the people that are in such a case yea thrice happy are they that haue the Lord for their God What can allure vs to be of this societie if this motiue of eternall happinesse preuaile not with vs Men desire to bee free of those Corporations that haue great immunities and priuiledges then know that no citie can compare with the heauenly Ierusalem no societie comparable to the Communion of Saints How prophane then and blasphemous is the conceit of wicked worldlings that say It is in vaine to serue God and what profit is in Religion and religious walking before the Lord and count the proud and wicked like themselues the onely happy men What a lamentable thing is it that the god of the world should so blinde their eyes that they should not see their owne miserie and the contrary happines of Gods people till with the rich Glutton it be too late As for those that haue their part in this happines let them goe on cheerefully abounding in the worke of the Lord forasmuch as they know that their labour is not in vaine in the Lord. Let them from the bottome of their hearts say Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for vs. Amen FINIS Seneca de vita beata l. 1. c. 1. Ioh. 14.6 Psal. 144.15 Ioh. 17 3. Aug de Ciu. Dei l. 19. c. 27. Rom. 10.1 Mat. 21.31 32. Aug. de Ciu. Dei l. 19. c. 17. Iudg. 14.8 Act. 28.2 Ioh 1.41 45. Iob 32. 22. Isa. 5. 20. Reu. 2.10 Isa. 22.12 13. 2. Pet. 3.3 Mat. 26.50 2. Sam. 1.23 24 Neh. 13.14 Luk. 24.49 Act. 1.4 5. Act. 2.4 11. Act. 2.41 1 No saluation but in the Church Demonstrated 1. by Noahs Arke 2. Pet. 2.5 Gen. 7.23 1. Pet. 3.20 21. Eph. 2.12 2 By the proportion of the head and the body Colos. 1.18 Eph. 1.22 23. 1. Cor. 12.27 Colos. 2.29 Eph. 4.16 Eph. 5.23 Greg. in Ps. 5. poen Istud est corpus extra quod non viuificat spiritus 3 By sacred similies 1 Of a House 1. Tim. 3.15 As it is taken for a building 1. Pet. 2.5 6. 1. Cor. 3.9 10 11. Eph. 2.20 Matth. 16. As it is taken for the inhabitans 1. Pet 4.17 Heb. 3.6 Eph. 3.17 Mat. 24.45 Eph. 2.19 Gal. 6.10 Luk. 12.42 Psal. 145.9 Psal. 36.6 Mat. 5.45 Psal. 73.1 1. Tim. 4.10 2 Pet. 1.3 Psal. 119.94 2. Of a Citie in two respects Reu. 21.2 10. Heb. 12.22 1. Defence Num. 32.17 Ier. 4.5 8.14 Isa. 26.1 Ioel 2.32 Psal. 147.12 13. Aug. de Ciu. Dei l. 19. c. 11. Psal. 31.21 2. Priuiledge Ibidem c. 21. Gal. 4.26 Eph. 2.12 13.19 Rom. 6.14 22. Rom. 8 â— 3. Of a