but say they the Saints in heauen can know the desires of our hearts by our words But how shall they heare our words God reueales them say they to the Saints I answer there is no warrant for that And thus we see that the Papists making other intercessors besides Christ they iustle Christ out of his roome or set others on the Bench with him and so much of their error in Doctrine concerning the direct Office of the mediator The third point is concerning images they teach that images are to be worshipped though God himselfe hath exprssely forbidden it Exod. 20.4 in the second Commandement and if that Commandement forbid Idolatry as what other meaning can it haue then they teaching the contrary doe teach flat Idolatry And if Idolatry be spirituall whoredome and if a Spouse playing the Harlot is to be diuorced from her husband both which are largely set forth in Ezech. chap. 16. Then howsoeuer the church of Rome hath beene the Lords owne Spouse yet vpon this abominable whoredome she deserues iustly to be diuorced and cut off as a filthy Strumpet but let vs heare how this Harlot pleads for her selfe to saue her credit and honesty First say they we worship not the Image but God in and by the Image I answer did not the heathen doe so and yet they were abominable Idolaters yea say they but they made Images of the false gods we of the true God I answer yes they made Images of the true God too Acts 17.23 whom ye ignorantly worship him declare I vnto you saith the Apostle And did not the Israelites worship the true God in an Image Exo. 3â— 9 and yet they were horrible Idolaters nay the very resembling of the inuisible God in any mâ—de image is in the second CoÌ„mandement and else where directly forbidden as flat Idolatry Nay is it possible that any man falling downe before the Image to worship God in it can be freed from worshipping the Image it selfe at least in outward worship which worship God challengeth as intirely to himselfe as the inward the matter is so plaine that themselues confesse that they worship the Image but here they haue another deuice some honour say they we giue indeede to the Image it selfe but that is a lesser honour but the greater we giue to God alone so they distinguish without any ground from the Scripture for both these worships are condemned alike in the Scripture Rom. 1.25 there the great worship is condemned Galat. 4.8 there the lesser worship is condemned when it is not performed to God Besides to examine the matter a little further I would faine know whether that lesser honour which they giue to the Image be any part of that worship which is due to God or not If they say it is not then there is some religious worship which is not due vnto God and so the Saints belike haue that which is not befitting his Maiesty whereas wee know that little great worship is all too little for his greatnesse If they say it is part of that worship which is due to God then it is plaine Idolatry for God will not giue the least part of his glory to any other Esa Lastly if this lesser seruice could or were or might be giuen to Images yet not the greater worship but they giue to the bread in the Sacrament to the wooden Crosse yea to the Image of God and Christ this greater worship this very Latria this they professe to be due and accordingly they giue it them which is as grosse Idolatry as any among the heathen We come now to the last point concerning their Corruption in Doctrine and that is in the matter of Iustification which is the life of Religion and the ground of Saluation as being our reconcilement to God and acceptance into his Fauour wherin consists our whole Comfort and true happinesse therfore to erre in this point is most dangerous of all The Apostle saith directly Gal. 2.16 that a man is not iustified by the workes of the Law they say directly that a man is iustified in part by his owne works And here they mince it lest they should make a manifest Contradiction to the world and say that their works doe not iustifie of themselues but because of the diuine Grace dwelling in vs which makes vs worke and that we are saued by grace the Apostle saith it and ye grant it where then is the difference Surely the difference is very much though in appearance there bee little or none at all For by grace they vnderstand the gifts of Grace inherent in vs as faith and hope and loue c And so they directly conclude that our Iustification is by inherent Righteousnesse But the Apostle saith and so say we that we are iustified by the Grace and free Fauour of God in Christ Ephes 2.8 9. and Titus 3.3 and not by the workes of Righteousnesse which wee haue done Our Iustification is onely by Christs Righteousnesse imputed which wee apprehending onely by Faith that is beleeuing it for our selues and so applying it to our owne State by the comfortable perswasion of Gods Spirit in our hearts are therefore iustified by faith alone Alone I say not but that it is ioyned with good works in our liuing but because Christ our Iustifier is apprehended by our faith and not by our works Gods plaine truth without any quillets is this God is all in all for our saluation hee chose vs to saluation before the world was he calls vs takes vs out of our filth and bestowes his Spirit and the gifts thereof freely vpon vs and hee receiues vs into glory at the end of our life and all this he doth freely for his names sake and for the grace and mercy and merits of Christ Iesus without any merits of our owne or deseruing the least blessing at his hands this is the plaine truth of God the opposite whereof is a most fundamentall error and they that disclaime it not I see not how they can possibly be saued And so much be said for their errors in matter of Doctrine Secondly their errors and corruptions in matters of practice and they are of two sorts The first is their corruption in practice in the carriage of Gods worship And the second is their corruption in their ordinary manners First for the carriage of Gods worship they are exceedingly corrupt in their practice and this we will shew first in the generall Secondly in the particular parts of it In the general carriage of Gods worship they erre and are foulely corrupted for take it as it is caried by the Popish faction and it is fitter for man yea for an Idol then for the true and liuing God to be honored and serued by for first it is a carnall seruice full of Rites and Ceremonies like vnto that of the Iewes Heb. 6.10 Which stood only in meats drinks and diuers washings and carnall ordinances imposed on them
2.41 The third diuision of callings There is an outward and an inward calling An outward calling is when the meanes are outward as by the Word Sacraments Corrections Blessings Miracles the workes of Creation and prouidence the Edicts of the Magistrates or State wherein wee liue the naturall conscience and the common gifts of the Spirit all which of themselues onely goe to the outward man and procure an externall obedience to Gods call Examples might be giuen of euery one of these and this is it our Sauior speakes of Matth. 22.24 Many are called but few are chosen An inward calling is when the meanes and the working of them enters into the very Spirit and inmost affections of a man and this is onely by the Spirit of regeneration when God by his Spirit workes with the outward meanes in our calling Such a calling had Lidia Act. 16.14 while she heard Paul preach the Lord opened her heart c. The outward calling without this inward onely leaues vs without excuse and aggrauates our damnation oft-times in the Church visible the inward calling without the outward is auaileable to salvation as in the Church inuisible But both together are more comfortable and effectuall as in the liuing members of the Church visible Fourthly there is an effectuall and a not effectuall calling A calling effectuall is when the meanes of grace is both tendred powerfully vnto vs and when it is truly receiued and embraced and continued in vnto the end Math. 9.9 there was an effectuall calling when as our Sauiour called Matthew and hee arose presently and followed him and this calling is proper onely to the elect A not effectuall calling is when the meanes of grace which are able to saue vs are offered vnto vs of God but we doe not accept of them nor yeeld vnto them A calling may be not effectuall divers wayes as first wheÌ„ it is vtterly refused as it was amongst the Gadarens that desired Christ to depart from them Mat. 8.34 or secondly when it is deferred some will not vtterly refuse the meanes of grace but they will deferre them as Foelix that would heare Paul another time Act. 24.26 or thirdly when it is accepted to the halfes as it was with Agrippa Act. 26.28 thou hast perswaded me almost to become a Christian saith he to Paul or fourthly when it reduceth vs onely to some outward formall obedience without truth and singlenesse of heart And thus it was with the foolish Virgins Matth. 25.3 And thus it was also with Simon the Sorcerer Act. 8.13.21 hee made an outward profession of faith he beleeued and was baptised verse 13. but his heart was not right in the sight of God vers 21. Lastly or when it is not continued in to the end and thus it was with Demas 2. Tim. 4.10 that forsooke Religion and embraced this present world and these are in all the Reprobate yea many of them are in some of the elect for a time Proofes Now if wee vnderstand the Church in a large sence as it consists of all sorts good and bad it hath all these callings in it But if we speake of it in a restrained sence as it consists onely of the elect then it is not subiect to the not effectuall calling To come to the note All that are of the Church are called of God to the obedience of his will here are three things to be considered First they are called there is the worke secondly they are called of God there is the Author of the worke And thirdly to the obedience of his will there is the end of the worke First the Church of God is called for so the Apostle 1. Cor. 1.2 speaking of the Church calls them Saints by calling or as it is in the originall called Saints and Rom 8 28. called of his purpose Act. 2.39 euen as many as the Lord God shall call that is his whole Church Rom. 8.30 whom he predestinate them also hee called So yee see the Church is a called company now whether God deale mildly or roughly drawing vs or leading vs yet still it is a calling the worke is the same Secondly the Author of this calling that is God 1. Cor. 1.9 God is faithfull who hath called you and in this respect he is said to be the caller as it is in the originall Now whether God call immediatly by himselfe or by meanes whether the calling be outward or inward all is done by God the author is the same stil Thirdly the end of this calling is to the knowledge and obedience of Gods will 1. Thess 4.7 God hath not called vs to uncleannesse but to â—sse Now holinesse consists in knowledge and obedience It is true that the furthest end of our calling is to be made partakers of his glory but the immediate end of our calling is to vertue grace as they are ioyned in the 2. Pet 1.3 through the acknowledgement of him that hath called vs to glory and vertue and hence it is that our whole state and profession is called our calling as in Eph. 4.1 walke worthy of the vocation whereunto yee were called yea for this end it is called an holy calling 2 Tim. 1.9 and it is so called first in respect of the caller who is holy secondly in respect of the worke our calling which is holy Thirdly in respect of the meanes which are hoâ—y â—ourthly in respect of the end we are called to which is holinesse Fifthly in respect of the effect which is holy those that are truly and effectually called being by that calling changed and made holy Saints Obiect But some may except and say are not some of the Elect yet vncalled and yet they are of the Church too Answ I answer they are of the Church in Gods purpose and acceptance but they are not so in the eyes of men no nor yet in their owne apprehensions till they haue a calling which they are sure to haue one time or other first or last The Reasons of the pâ—int are these Reason 1 First that we should be of the Church of God and professe his seruice and worship this is anothers businesse not our owne nay it is Gods businesse not mans and therefore we must not thrust our selues into it but we must haue a vocation and calling to it and that from God Matth. 20. from 1. to 7. verse they that goe into the vineyard must be hired and who shall hire and bid them goe but the master of the Vineyard Now Gods Church is the Vineyard and God is the Master and therefore none can call but hee In Matth. 22.2.3 c. the wedding is prepared the Ghests must come but first they must be bidden and called and by whom must they be called and bidden but by the Bridegroomes Father euen God himselfe that makes the Feast for that is meant by the Parable God the Father marrieth vs to his Son Christ he prouides ioy and peace of Conscience for vs which is
it so these hypocrites professe themselues outwardly to bee true members by possession and are so accounted of others yet they are not that within which outwardly they professe and therefore are no true members by right Thirdly there are some that are members both by right and by possession too and so are onely the faithfull that make profession of the sauing faith and none but they Rom. 10.10 If they beleeue with the heart and confesse with the mouth they are true members for faith giues vs right to be true members of the Church and the outward profession of this faith giues vs possession of it so that onely the faithfull making profession of their faith are true members of the visible Church by right and by possession I will giue you an instance of all these kinds of those that are members by right and not by possession and also of those that are members by possession and not by right lastly of those that are members both by right and by possession In Matth. 21.29 there is a Parable of the two sonnes the eldest sonne hee was bid to goe and worke in the Vineyard and he said he would not but afterward hee repented himselfe and went here was a member by right though not by possession then because hee refused to goe in the 30. verse there is the younger sonne that was bidden goe and said he would but went not there was a member by possession because he said he would goe but not by right because he went not So likewise the Scribes and Pharisies Mat. 23.3 made shew to be members of the Church but by right they were not for they said and did not Lastly members by right and by possession too so were all the Prophets and Apostles so was the Prophet Dauid Psalm 116.10 I beleeued saith he therefore I spake and so was the Apostle Paul and the rest of the Apostles 2 Cor. 4.16 We beleeue and therefore we speake We beleeue here is our right therefore we speake here is our possession So that in these instances we haue examples of these three sorts of members Now the matter of greatest doubt and most consequence is concerning the wicked how they can be members of Gods Church therefore that is most to bee insisted on And for the better vnderstanding thereof I will draw it into an Obseruation And the Obseruation is this Doctr. That Hypocrites and Castawayes may be and are oftentimes members euen of a true visible Church for proofe of this you shall heare it witnessed out of their owne mouthes Luk. 13.26 We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Therefore they were members of the true visible Churches and yet they were Reprobates for our Sauiour saith vnto them vers 27. I know yee not depart from me yee workers of iniquity And so Matth. 7.22 they shall say to our Sauiour Haue not we by thy Name prophesied and by thy Name cast out Diuels and by thy Name done many great workes And yet our Sauiour shall say vnto them I neuer knew yee depart from me yee workers of iniquitie These were members of true visible Churches and yet they were hyprocrites and castawayes so yee haue heard it from their owne mouthes Now take it from a surer witnesse out of the mouth of our Sauiour himselfe in that Parable Matth. 13.47 48. where the kingdome of heauen is compared to a draw-Net cast into the Sea that gathereth all kind of fish good and bad Here it is so clearely laid downe as if the Parable had been framed of purpose to proue this point I will not stand here to proue that by the kingdome of heauen is meant the visible Church though the place would beare it wel enough but it signifies plainely the preaching of the Gospell or the Gospell preached whereby a Church is gathered and fitted for the Kingdome of heauen for in that sense it is taken in vers 31. Now vnderstand the comparison thus Like as a draw-Net that is cast into the Sea gathers of all kinds good and bad so the preaching of the Gospell is cast forth into the World and gathers all kind of men good and bad chosen and reprobates hypocrites and true beleeuers all are gathered by this Net into the outward communion of the faithful and as the bad fishes are part of this draught as well as the good so the wicked outwardly gathered by the Gospell are also parts and members of the visible Church as well as the godly So likewise another Parable we haue to proue this point Ioh. 15.1 2. In the first verse our Sauiour saith I am the Vine and in the second verse hee sets downe two sorts of branches some that abide in him and bring forth fruit and these are the faithfull others that beare no fruit that are taken away what are these but hypocrites and castawayes Therefore they are parts of the visible Church as well as the faithfull Obiect But will some say Was there euer any hypocrite or castaway a true Branch of Christ then belike the true branches that is the true members of Christ may bee cast away I answer None are in Christ Answ but such as are ingrafted into his body now some are so ingrafted as that they receiue iuyce and life from the root and they are the faithfull others are so ingrafted as they receiue iuyce only from the barke and so neuer thriue but only continue in shew for a short time a yeare or two c. and then fall away and these are hypocrites The faithfull that are ingrafted into the body of Christ they receiue iuyce and life from him and can neuer fall away but hypocrites and castawayes they are but grafted into the barke that is into the outward communion and so receiue iuyce onely and continue for a time but afterward they fall away so wee haue seene it proued by Parables See it likewise proued by examples and that will make it more plaine and in alleaging these examples I may propound these two things First what Church euer was there but had some wicked men in it and secondly what wickednes was there euer so great but it hath been found in the members of some visible Church or other as by these examples may appeare Looke into Gen. 4.3 Caine was a member of the visible Church his outward conformity to religious duties proues it for he brought his offering to God and yet hee was a wicked reprobate So Gen. 9.18 Ham he was a member of the visible Church for he was preserued in the Arke and yet hee was an accursed wretch as we may see in the 25. verse If we looke into our Sauiours chosen Disciples they were certainely a true visible Church else there was neuer any in the world and yet there was a Iudas a member of it and a Diuell Ioh. 6.70 So if wee looke into those Churches in the Reuelation 2. and 3. Chapters many of them were
yea all the vnreasonable and senselesse Creatures in heauen and earth are at League with vs yea the Diuels are subdued to vs and troden vnder our feete yea further the damned in hell that scorned and hated vs whilest they did liue doe now acknowledge that our estate is exceeding happy and curse themselues that they had so little grace in their life as not to ioyne themselues to our Societies and practise our courses yea the whole world is ours it was made for our vse and seruice 1 Cor. 3.22 23. euen all things are yours and ye are Christs and Christ is Gods Thirdly in respect of Gods ordinary dealings and proceedings in the world wee haue our priuiledges whether he strikes or spares giues or takes away rains or shines kills or giues life blesseth or curseth helpes or forsakes whether it bee man or a beast good or bad whole kingdomes or priuate persons Church or Commonwealth we haue our priuiledge and our benefit in and by them they are all done with a speciall Eye and intendment towards vs and so they all worke together for the best vnto vs as it is Rom. 8.28 All Gods Iudgements are our Schoolmasters his blessings our comforts his warnings our counsellours his lawes our rules his dealings our directions Specially those dealings which God exerciseth towards our selues are matters of speciall priuiledge to vs when hee blesseth vs that is a matter of speciall priuiledge to vs for we haue them by promise we esteeme and embrace them as pledges of his loue and we vse them aright to the glory of the giuer for want of which priuiledge the very blessings of the wicked are heauy Curses Againe God chastens vs and it is our priuiledge hee chastens vs in the world that wee might not bee condemnedwith the world as it is in the 1 Cor. 11.32 and to you is it giuen saith the Apostle not onely to beleeue in Christ but also for to suffer for his sake For want of which Priuiledge to the wicked all their present punishments are the beginnings of their Torments in hell Againe God sometimes takes away his Spirit from vs for a while and then wee mourne and grieue and being left to our selues oftentimes wee sinne grieuously and then our case is most fearfull yet by vertue of our priuiledge in Christ these very desertions of his sins of ours work by contraries for when we come to our selues againe they work more grace in vs and make vs wiser for the time to come and worke more conscience in vs of our waies bring vs greater comfort afterwards for war of which the wicked are left in their sins and are hardned therein and perish for euer Lastly he kills vs and we die but by vertue of our priuiledge in Christ and his death this very death of ours is aduantage to vs for a better life whereas to the wicked it is the end of their happines and the beginning of all their misery Fourthly wee are also priuiledged in respect of the workes God doth for vs what are these First hee chuseth vs to saluation whereas hee leaues others in the masse of the old Adam to perish iustly by their owne sinnes this is a secret priuiledge but yet the most excelent and the foundation of all the rest for because the Lord hath chosen vs therefore wee haue all these Priuiledges when hee hath chosen vs then we must haue a being why God giues vs our being too But you will say God giues the wicked a being yea but we haue it for good and not for euill else it were a thousand times better that we had neuer beene borne Then he redeemes vs and payes all our Ransome and makes full satisfaction for vs whereas hee lets all the rest of the world lye by it bound in the chaines of their sinnes till they haue paid the last farthing Then hee calles vs and that effectually not onely preaching to vs but opening our eyes eares and hearts that wee may vnderstand and beleeue and so be saued whereas hee casts a vaile ouer the hearts of others that though they heare yet they might not vnderstand lest they should be conuerted and so be saued Then he iustifies vs imputing to vs his obedience and couering vs with his owne righteousnesse the rest of the world the Lord Iesus lets alone standing defiled in their blood vgly and odious with all their sinnes on them before the face of God an Angry Iudge to condemne them and to cast them into vtter darknes Lastly hee sanctifies vs he changeth our hearts and our wils our affection and subdues our nature and brings it vnder the Obedience of his blessed Will renuing vs into his owne glorious Image whereas all the rest of the world are left in the slauery and bondage of the Deuill being his Children and hauing his Image on them but this is more naturall to the next head these things are so nearely depending on each other that we can make no perfect and exact distinction but for Doctrine sake they are to be sundred howsoeuer that we may know varietie of our Priuiledges Fiftly the Graces God workes in vs are a Priuiledge to vs as Faith in Iesus Christ and in all Gods promises Repentance for our sinnes Mortification of the old man and quickning of the new man hatred of sinne and loue of righteousnesse Loue to God and his Religion and to his Children zeale for his Glory patience in afflictions strength against temptations he workes in vs knowledge wisedome hope perseuerance loathing of sinne and of the world and a longing and hasting for the comming of the Lord Iesus to Iudgement and hee workes in vs a sanctified heart to make a sauing vse of the Word and the Sacraments and of all occurrences that befall vs and euery fruit of the spirit and this God work in vs either indeed or at least in desire either more or lesse sooner or later Sixtly the Comforts God imparts to vs many excellent Comforts he doth priuiledg vs in he giues vs the spirit of adoption whereby wee cry Abba father assurance of his loue and fauour in Christ and the pardon forgiuenes of all our sins he giues vs peace of Conscience and Ioy in the holy Ghost cheering vs vp in all our tribulations and temptations and in our prayers and in all his holy Ordinances that surely the end is good and the manner profitable and comfortable he giues vs also a Tast of heauenly Ioyes whilest we are her eternall life is already begun in vs we â—eele sinne daily dying in vs and grace preuailing aboue nature and wee feele the Spirit helping our infirmities and comforting directing and quickning vs all these are reall performances and sensible Comforts actually enioyed besides the promise of greater and better hereafter The consideration and expectation hereof is no small Comfort to vs seeing we know he is faithfull that hath promised and will not deceiue vs. Seuenthly the liberties that are attained
Spirituall for ye see how Vzziah was stricken with leprosie for medling with the Priests Office 2 Chron. 26.16 to the 19. And it was well hee escaped so for by the law he deserued Death Numb 18.7 The third Branch of the second point is that though it bee a spirituall Power yet it is not vnbounded but it is limited and scantled within the bounds of the Word For the same God that hath set markes and boundes in the earth for the Sea that it shall not ouerflow them Iob 38.11 he hath also prescribed in his Word certaine marks limits and bounds for the power of the Church and so farre the Church must goe and no further The Body and Spouse haue power to doe many things yet still they are to bee ruled by the direction of their Head and Husband And so long as the Church containes herselfe within these bounds and limits it goes well with her God prospers her and he hath promised and will performe a blessing to her but if she goe beyond these bounds and transgresse against God It is a fearefull and dangerous case the bond is broken all flyes a sunder the walls and hedges of the Church are troden downe and the Boare and wild Beasts enter in and spoile and make a prey of all Gods yoke is shaken off and then men runne into strange outragious vnwarrantable and exorbitant Courses fitter for lawlesse Infidels then for Christs Disciples and by this meanes Gods Church will bee degenerate into Synagogues of Satan and Religion turned into Ignorance superstition profanenesse and meere licentiousnesse And by this meanes Anti-Christ himselfe hath clymed vp into the Seate of Christ The reason is plaine in the very like case 1 Sam. 15.23 Because that they haue reiected God and his yoke and gone beyond their bounds therefore God will reiect them and cast them off from being his Church The Church therefore must consider like a modest Spouse that shee hath power indeed but to what to that that shee will and list her selfe No but to that which Christ her husband will haue her to doe so farre as in the exercising of her power shee walkes with God shee may goe on safely and boldly But if when God stayes she will not stay but still goe on forward at her owne perill be it The fourth Branch of the second point is that though it be a bounded and limitted power and authority yet it is the greatest power on earth it reacheth not onely to the people but Kings and Princes must obey it I say they are vnder the power of the Church though they be aboue the persons that exercise this power as may appeare in the Example of Dauid and Nathan the Person of Nathan being subiect to Dauid and yet Dauid subiect to the Power of his reproofe Secondly as it reacheth not onely to the meanest but to the highest so it reacheth not onely to the outward man but euen to the Inward also the very Spirit and Conscience though it be free from all other power yet it is subiect to this I say not to the Church it selfe but to that spirituall and diuine power which it in Christs Name doth exercise Lastly whereas no other authority or power reacheth so high as heauen or so low as hell this power of the Church extends to both it cuts off from God and deliuers ouer to Satan And againe it releases out of Satans lawes and reconciles vs to God and brings vs to heauen So much for the second point what manner of power this is The third and last point is this Namely what is it that the Church hath power in The Church hath a double power one ouer persons and another ouer things ouer persons and that in two respects either as they are members or as they are officers As they are members and that in two respects also either as they are not come into the Church or as they are come in already as they are not come in and that in two respects too either to admit them as members or to repell and refuse them If yee aske who are to be admitted The Answer is all those that are called Acts 2.39 the promise is made to you and your children and to many that are a farre off euen to as many as the Lord our God shall call For seeing the promise belongs to them and so they are for ought wee know within the Couenant then they ought to be admitted into the Bosome of the Church and to bee admitted as members thereof If yee aske how we shall know that they are called The Answer is plaine yee shall know it by their profession of faith in the Church and by their profession of Repentance by their profession of faith as Acts 8.12 37. As soone as they beleeued Philip which preached the things that concerned the Kingdome of God and the Name of Iesus Christ they were baptized both men and women And verse 37. Philip said to the Eunuch If thou beleeuest with all thine heart thou maist be baptized then he answered and said I beleeue that Iesus Christ is the Sonne of God c 38. and he baptized him And so by the profession of Repentance Matth. 3.6 they were baptized of Iohn confessing their sinnes And both these you shall finde together Acts 2.37.38 when they were pricked in their hearts at Peters Sermon they said Men and Brethren what shall we doe to be saued Peter said vnto them Amend your liues and be baptized euery one of you in the Name of the Lord Iesus Christ for the remission of sinnes as if he had said repent and beleeue for amendment of life doth necessarily imply purpose of obedience and so the profession of Repentance is a promise of obedience and this is precisely required Exod. 19.5 to the 8. where the Lord sent to the people of Israel to know whether they would obey him before hee would enter into Couenant with them To which agrees the practice of Iosiah and the people in the case of Reformation or renewing their admission when they had broken their Couenant with God 2 Chron. 34.31 32. he renued the Couenant betwixt God and his people and caused all that were found in Ierusalem and in Beniamin to stand to it If you aske what is the meanes and act of Admission The answer is that it is baptisme Mat. 3.6 Act. 8.37 38 Acts 2.41 they that gladly receiued the Word were baptized and the same day there was added to the Church aboue three thousand Soules Now this Act being once receiued is neuer to bee recall'd though the Couenant be afterwards neglected and broken for one entrance stands good for our whole estate In so much that if I fall after Baptisme and that so greiuously as that I be cut off by the censure of the Church yet if I returne againe the Couenant is to bee renued but not baptisme no more then circumcision in the former Testament was to be renued
that say wee haue no true Ordination we Answer that we had our ordination from the Church of Rome at the first and that being a true visible Church therefore we haue a lawfull Ministery Vse 3 Thirdly this may serue for satisfaction to that question which the Papists aske vs where was your Church before Luthers time did he erect a new church No he erected no new church but by his Ministry brought many faithfull out of their impure and vnsound Church into a more sound and pure Church not onely for matters of ceremonies for then he had beene a Schismatique to separate from them but for matters of substance so that this point well considered preuents a number of inconueniences which wee should runne into if wee should fall into that heate of zeale as to deny them to bee a true visible Church Vse 4 Fourthly this may comfort vs in respect of our fathers that haue liued in the Popish Church what shall we thinke of them that they liued in no true visible Church and therefore could not be saued far bee it from vs no we are perswaded that they liued in a true Church and that many of them where sound in those times and now saued they attained not to that high straine of Iustification by workes I would faine know whether they did not doe that they did ignorantly or whether they did challenge or disclaime their merits on their death beds many at the point of death disclaime their merits now though that point now is more stiffly defended by the Popish faction then euer it was much more did they doe it then Now to disclaime all their owne merits at their death is not that both repentance of former errors if any in that kinde and faith in Christ alone too If any beleeue in Christ crucified in truth of heart though hee hold but by the hemme of his garment shall he perish Surely no. Vse 5 Lastly this teacheth vs to vse charity towards them of the Popish Church in censuring of their estate we are not rigourously and rashly to call for fire from heauen vpon them as the Disciples would haue Christ haue done on the Samaritanes No yee know not what Spirit ye are of saith our Sauiour wee must not rashly Iudge them to bee vnbeleeuers but rather mis-beleeuers And so much for that point what in charity and yet in truth maybe said for that Church The seuen and Twentieth LECTVRE of the CHVRCH HAuing entred into the last point concerning the matter of the Church namely the application of the Doctrine of the Church to all Churches that we know in the world After we had diuided them according to their scituation and language into the Easterne and Westerne the Greeke and Latin Churches we beganne with the Easterne and Greeke Churches and so proceeded to the Westerne and Latin Churches And of them I tould you that some were vnder the yoke of the Pope and haue him to bee their head Others haue shooke off that yoke and head-shippe and are therefore called the Reformed Churches Concerning the Church of Rome that which is spoken of her may be applyed to her Adherents as is the mother â—o is the daughter as I haue said Now for the Chuâ—ch of Rome I propounded these two obseruations to be spoken to first what might be-spoken in charity for her and yet in truth and sound iudgement too and of that we haue spoken Secondly what in zeale and yet in truth and sound iudgement too may be said against it And that is it which wee are now to speake to what may be said in zeale and yet in truth and sound iugement against her A point very needfull to be well cleared and rightly vnderstood for whereas we haue deliuered in the former obseruation that the Church of Rome in some sense may rightly be reputed a true visible Church ' Euery one will be ready to except against it and say why then haue yeâ— forsaken it why doe ye not still hould communion with her what iust exception can yee alledge for your separation from her For Answere to which exception Doct. 2 I will propound in the second place this obseruation namely that howsoeuer the Church of Rome in some sense may be reputed a true visible Church yet it is maruellous vnsound and corrupt and exceedingly corrupt with many foule abuses errors and abhominations yea so corrupt as it is not lawfull nor safe for vs to communicate with her The Obseruation ye see consists of two branches the former is the ground of the latter auouching that shee is polluted with many foule abhominations the latter is an inference from the former that therefore it is not safe nor lawfull to ioyne with her The whole obseruation is to be vnderstood of that Church specially in respect of the Popish faction the Pope and his Darlings for as when wee spoke in charity for them acknowledging that in some sense they are to be reputed a true visible Church it was intended of some that were of better Spirits amongst them that are sounder in some chiefe points of Religion and that are not so obstinate in their errours as the rest So now that we come to speake in zeale against them that they are so foulely polluted that it is not safe to ioyne with them It is intended in respect of the Pope and his chiefe Darlings and factors called the Popish faction neyther is this any wrong to the Church that we so speake of the whole body in generall tearmes because the Church and faction are there mingled together in that Body as when wee come into a Barne floore and see a great deale of chaffe in the same heape with good wheat we may speake fauourably of the wheate and say there is good corne and we may speake disgracefully of it too and say it is but light stuffe We will begin with the first part of the obseruation that condemnes her corruptions And we will reduce all her corruptions to these two sorts First matter of Doctrine secondly matter of practice And though these be much incident one to the other yet for playnnesse sake we will distinguish them God willing as well as wee can First for Doctrine the point is this The Doctrine of the Church of Rome as it is at this day vnderstood and maintained by the Popish faction is very vnsound and corrupt full of grosse and abhominable errors they haue changed the truth of God into a lye light into darknesse and the Gospell of Christ the comfortable Doctrine of grace and faith into the erors of Antichrist and the damnable Doctrine of workes and merits and of mans traditions We wil not speake of all her corruptions in doctrine that were too much only we will shew it in some chiefe particulars that briefely we wil reduce them to these foure heads The first is error in Doctrine concerning the Scripture the second is concerning the direct
reasons First where there are many particulars of one and the same kinde there must bee acknowledged by the rules of nature and reason some generall notion or apprehension wherein they all meete together to beare the name and to comprehend the nature of all As for example there are many particular persons of men being of one and the same kinde and therefore there must be one generall humane nature in which they must all meete and bee comprehended And therefore whereas we haue many Parochiall Churches in England of one and the same kinde they all may rightly be tearmed and comprehended vnder one name that is the Church of England Secondly if but two or three congregations liuing in a City or about it may be so called the Church of that City as it is very probable if we compare Reuel 2.1 with Acts 20 17. why may not therefore all Parochiall Churches of any one land bee called the Church of that land or nation Thirdly it is not against the nature and being of a Church to be nationall the Church of the Iewes was directly so vnder the former Testament the Iewes being cast off the Gentiles are come in their steade and therefore where any whole Nation of the Gentiles doe publiquely and generally embrace the sauing ordinances of God as the Iewes did I see not but that they may rightly bee called by the name of a Nationall Church why may not the Church of England be called a Church of England now as well as the Iewes were called a Iewish Church heretofore Lastly whereas I speake of our whole Church in generall that it is in some measure a sound Church it must be vnderstood in respect of the better part the whole taking the denomination from them for if it be proued true but in some parts that is in our most Religious and best ordered congregations that they are so then I hope charity will grant I am sure reason will that the whole Church may lawfully take her denomination from the better part else no part 〈◊〉 congregation can be rightly affirmed to bee a true and sound Church for it is so called properly in respect of the true beleeuing and liuing members that are therein though the greater part oft times are Hypocrites Thus we see the note is set vpright Let vs proceede to the proofes of it Reas 1 Many reasons may be alleadged to proue it three or foure shall serue the turne The reason before mentioned prouing the Greeke Romane and Lutheran Churches to be true Churches being applyed vnto vs proues vs sufficiently to be a true Church because wee affirme the whole foundation and euery part thereof But in this we haue vndertaken more that is that our Church is in some good measure a sound visible Church and therefore that is the point here to bee holden to And the first reason to proue this is from the infallible markes of a true and sound Church Wheresoeuer the Word and the Sacraments are in publique profession in vse so that the Word in some good measure is purely taught and the Sacraments rightly administred and obedience to them both accordingly professed there is a true and in some good measure a sound visible Church But in the Church of England the Word and Sacraments are in publique profession in vse so that Word is purely taught and the Sacraments rightly Administred and obedience to them both in some good measure professed And therefore the Church of England is a true and a sound visible Church For the proposition I haue handled it before in deliuering the markes of a true Church and therefore I will referre you thither for the proofe of it For the Assumption none will deny but wee haue the Word and the Sacraments and profession of obedience to them both but the Question is whether wee haue them purely or no for the measure of the soundnesse of a Church is esteemed according to the measure of the purenesse of these markes where they are more pure there is a more sound Church and where they are lesse pure there is a lesse sound Church But in the Church of England they are pure without traditions or mans inuentions therefore the Church of England in some good measure is a sound visible Church Wee are charged by the Separatists that we preach canons and mans constitutions as Gods Wor◠But wee Answer These are not taught for Doctrines but onely serue for some passage and carriages touching Gods Seruice specially in Church gouernement Secondly they say we suppresse some part of Gods Word as Discipline I Answere All that we know wee teach expresly and impartially if there should be any faylings as we know there are in all Churches yet that hinders not but that they are in some good measure purely taught And so the truth still stands good that the word taught amongst vs so also the Sacraments are rightly administred amongst vs for the substance of them if there be any error in circumstance as wee know none neyther yet that doth not nullifie the action nor ouerthrow the truth of this Assumption Likewise obedience is truely professed thereunto at least by some yea by a great many too through Gods mercy And therefore the note stands firme and true that the Church of England euen as it now stands is a true and a sound visible Church Reas 2 The second reason is taken from the comparison of the visible Church with the inuisible Take it thus that faith and Religion which being truely beleeued and obeyed by the whole company of the Elect makes them the true Church inuisible the same faith and Religion being publiquely taught and learned in a visible congregation and by them professed iointly to bee beleeued and obeyed that in some good measure makes them a true and in that proportionable measure a sound visible Church for the visible Church is so called respectiuely to the Church invisible as they publiquely and ioyntly professing the same sauing faith which the inuisible in the minde and truth of heart beleeue and obey But our Church doth ioyntly and publiquely professe that faith which the inuisible Church doth truely embrace and thereby is made a true Church visible euen that whole truth that is reuealed in the Word as by our articles of faith and Religion it doth appeare which is the ioynt confession of our Church yea our very aduersaries may witnesse for vs in this Aynsworthe saith I doubt not but your Doctrine hath saued many therefore it must needs bee the same Doctrine of faith which makes the true Church inuisible And so Iohnson acknowledgeth that very many amongst vs are true Christians by that knowledge and faith which here they haue attayned vnto only setting them a part from the constitutions of our Church and if any man elsewhere in the world doe truely beleeue and obey that faith which we professe who can deny him to bee a member of the true inuisible Church Our Church
therefore professing to beleeue and obey the same sauing faith which the inuisible Church doth truely beleeue and obey and which is of some amongst vs truely beleeued and obeyed therefore our Church must needs be a true a sound visible Church The third reason is drawen from the effects of the Reas 3 Doctrine and ministery of our Church and is thus framed That Church whose Doctrine and ministery by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers is a true and in some good measure a sound visible Church But the Doctrine and ministery of the Church of England by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers And therefore the Church of England is a true and a sound visible Church The Proposiâ—ion is proued Rom. 10.17 faith comes by hearing and hearing by the Word of God where the Apostle proues that ordinarily the Word is powerfull to beget faith in the â—earers being preached by such as are sent of God Verse 15. and therefore our ministery doing the same is a true ministery sent of God and so our Church a true and in some good measure a sound Church of God But our aduersaries except against vs that our Ministers are not sent nor haue a lawfull calling from God I Answer the place proues that such whose Doctrine and Ministery doe ordinarily worke faith are sent of God but such are ours and therefore they are sent of God And that our ministers haue a lawfull sending shall God willing bee shewed hereafter They except againe and say that in their assemblies there are many more conuerted then in our Churches Answ I Answer was there any of these assemblies such that in any one of them ordinarily there were such effects If there were then that assemblie was a church but if it were extraordinary then the exception is nothing to this purpose But they except againe that others conuert also by conference and disputation and that out of a visible Church Answ I Answer doth not that argue that such men embrace the sauing faith at least in profession and therefore when this is done by an ordinary ministery in a visible congregation doth it not hence follow that such an assembly dot at least in profession hold the sauing faith is so a true and in some good measure a sound visible Church But the Doctrine and Ministery of our Church workes such effects and that ordinarily as by daily experience appeares And therefore our Church is a true and in some good measure a sound visible Church But say they It is not ordinary in our churches but onely extraordinary as it is amongst the Papists I Answere what is ordinary That is ordinary which is vsually done and that by such meanes as are ordained for that purpose But this is done by our Doctrine and ministery which are the meanes ordained to beget faith and is ordinarily and vsually done not now and then in one or two but it is done dayly and many experiments confirme it as any may be an eye witnesse of it that liues amongst vs Besides when a man is conuerted to God out of the office of the ministery as by conference disputation c that they acknowledge to bee ordinary else this is a meere cauill not opposing our Proposition but where one is so wonne many are wonne by our Ministeries and therefore to deny this to be ordinary amongst vs which oftentimes produceth such effects and yet to alledge the other as an ordinary meanes which yet is but seldome so effectuall is not ingeniously nor sensibly much lesse charitably done Sure I am if that be ordinary then ours is much more there being an especiall promise to our publique labours herein And therefore these reasons considered It follows that our Church is a true and a sound visible Church The vses are these first for instruction Secondly for reproofe The vses for instruction are these first Is it so that the Church of England is a true and a sound visible Church Then this teacheth vs that lawfully safely it may be communicated withal without dishonour to God or iust offence to any of the faithfull or danger to our owne soules or scruple of conscience And this we must not onely know but wee must practise it all those that liue within this land and so haue opportunity to be members of our Church they may and must come and ioyne in communion with vs and repaire to our assemblies and heare our Ministers and professe obedience to our faith God requires this Deut. 12.5 ye shall seeke the place which the Lord thy God shall chuse out of all your tribes to put his name there and there to dwell and thither thou shalt come and as God commands it so his children haue practised it as Dauid Psal 26 5 6 8 I haue hated the assembly of the wicked I will wash mine hands in innocency oh Lord compasse thine Altar Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And so the faithfull that were newly conuerted Act. 2.42 continued in the Apostles Doctrine and fellowship and breaking of bread and Prayers And in the 47. It is said the Lord added to the Church from day to day such as should be saued And therefore such as be not ioyned to our Church must resolue to ioyne and those that are already ioyned must continue their communion with her And there are also many particular motiues to induce to it which I alleadge not as reasons to proue directly that necessarily we must ioyne but they may serue onely as perswasions to a man well affected and not carried away with preiudice that hee may safely communicate with our Church First if there were no other motiue but this it were sufficient we hould the foundation The second motiue is this we haue the whole Doctrine of sauing faith taught amongst vs and in some good measure truely profest if any Church can teach any one substantial article of sound Religion that we professe not then we may more colourably be forsaken but seeing it is not so there is no iust cause or pretence but that they may communicate with vs whither would they goe we haue the words of eternall life as Peter said to our Sauiour Iohn 6.68 Thirdly we haue a powerfull Ministery to exhort reproue comfort c. to beget faith where it is wanting to increase and confirme faith where it is begun to perswade men to holy obedience and to renounce their sinnes and to make restitution of wrongs and to bee sound in Religion and to hunger and thirst after rightousnes and to bee zealous for Gods glory and for all good duties And therefore wee are â—o communicate with this Church where the ministery is thus powerfull and if we forsake her it were iust with God to giue vs ouer to our former errors
may also haue fellowship with vs and that our fellowship may also be with the Father and with his Sonne Iesus Christ and both these our communion with him and his with vs are by right Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and likewise by possession 1. Ioh. 4 13. We dwell in him and he in vs. And this communion is so neare and intire that it passeth into a plaine vnion so that the faithfull and Christ are made one as we may see Ioh. 17.21 That they all may be one as thou O Father art in me and I in thee euen that they may be also one with vs. Gal. 3.28 For ye are all one in Christ Iesus Now we must know that this vnion is spirituall 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit It is true that we are bone of his bone and flesh of his flesh but it is in a spirituall manner To open the matter more fully and distinctly the communion being of him with vs and of vs with him let vs consider of each seuerally that so it may be the more perfectly discerned and first let vs consider of his communion with vs and that in these two particulars first in regard of our selues secondly in regard of those things that belong vnto vs. First in regard of our selues for we are his 1. Cor. 3.23 Yee are his Now wee are his first because wee were giuen vnto him of God Ioh. 17.2 And secondly because we haue giuen our selues to him 2. Cor. 8.5 but gaue your owne selues first to the Lord c. Rom. 6.13 giue your selues vnto God And thirdly because hee hath bought vs and paid downe a price for vs 1. Cor. 6.14 20. Yee are not your owne for yee are brought with a price And fourthly because hee hath seized on vs already for his owne by his Spirit Rom. 8.9 The Spirit of God dwelleth in you if any man hath not the Spirit of Christ the same is not his 1. Ioh. 4.13 Wee dwell in him and hee in vs because he hath giuen vs of his Spirit Secondly he communicates with vs in respect of those things that belong vnto vs and are ours hee taking them as his owne as first hee tooke our flesh and nature Heb. 2.14 Secondly our infirmities Heb. 4.13 Matth. 8.17 Thirdly our sufferings and punishment Isai 53.4 He was wounded for our transgressions 1. Pet. 3.18 for Christ hath once suffered for sinne the Iust for the vniust c. Fourthly our sinnes 1. Pet. 2.24 Who his owne selfe bare our sinnes in his body on the Tree Fifthly our prayers and all our good endeauours he communicates with vs in them also not onely as they comming first from him and he stirring vs vp to them which is rather our communion with him then his with vs but also taking them at our hands and dignifying them and couering the infirmities of them and presenting them as his owne to God the Father Rom. 8.34 Who is also at the right hand of God making request for vs Reuel 8.3.4 Hee is that Angell that offers vp the prayers of the Saints and the sweet sauour of them ascends vp to God out of his hand thus hee communicates with vs. Secondly we communicate with him and that first in regard of himselfe secondly in regard of the things that are his First in regard of himselfe he being ours Rom. 1.3 Iesus Christ our Lord. 1. Tim. 1.1 of God our Sauiour and of our Lord Iesus Christ our hope Ephes 2.14 our peace And â—e is ours first as he is giuen to vs of God for God giues him as freely vnto vs as euer hee gaue vs to him Isai 9.6 Vnto vs a Sonne is giuen and secondly as hauing giuen vs the pledge of his Spirit in assurance that he is wholly ours as if it were vnderhand and Seale 2. Cor. 1.22 who hath sealed vs and giuen the earnest of the Spirit in our hearts So in the second place we communicate with him in regard of all the things that are his as his wisedâ—e righteousnesse sanctification and redemption 1. Cor. 1.30 Take it thus first whatsoeuer he had God-head Man-hood body blood life spirit office nature person all is ours Secondly whatsoeuer he did his preaching praying miracles conuersing with men sending his Spirit his resurrection ascension sitting on Gods right hand his comming to Iudgement all is ours Thirdly whatsoeuer he suffered contempt hunger stripes reproches death hell Gods wrath all is ours Fourthly whatsoeuer hee hath obtained by his doings and sufferings life mercy grace glory all is ours Rom. 8.32 We haue all things together with him c. Hee is the heyre and we are fellow-heyres Rom. 8 17. yet this is to be vnderstood in some different sort the things wherein we communicate with him are in him without stint but they are not so in vs but in some degree or measure We will reduce this communion to these two Heads for howsoeuer we haue right to all that is Christs yet wee communicate in them in a diuers manner we communicate in some things by way of merit and in some other things by way of power first some things are communicated to vs by way of merit procuring the things to vs that are duee to him and these are ours by imputation as glory Ioh. 17.22 23. And the glory thou hast giuen me I haue giuen them c. and this is our iustification Secondly other things are communicated to vs by way of power effecting the like in vs and this is ours by actuall infusion and possession as the Spirit Rom. 8.2 and life Gal. 2.20 Thus I liue yet not I but Christ liueth in me c. And this is our sanctification For the first Christ purchaseth and merits forgiuenesse of sinnes and righteousnesse and glory for vs and this we communicate in by imputation for our iustification For the second Christ by his power infuseth into vs his Spirit and life and makes vs spirituall Kings and Priests to God his Father and this is actually ours for our sanctification so wee are made holy by his holinesse not onely because it is impudent to vs for our iustification but also because it is infused to vs for our sanctification Reas 1 Now we come to the Reasons of the point and they are these The first reason why there is such a neere communion betwixt Christ and vs is this because Christ is the Head and we are the members therefore as the Head communicates to the members and they to the Head so doth hee to vs and we to him both giuing and taking Ephes 1.22 23. As the head conueyes spirit and life to all the members so doth Christ conuey spirit and life to all the faithfull and this is it the Apostle speakes Rom. 8.2 The law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and death Reas 2 Secondly Christ
is the Husband the Faithfull are his Wife Ephes 5.23 therefore as in the estate of marriage the husband and the wife are one flesh so in the estate of this spirituall marriage Christ and the faithfull are one Ephes 5.30 and 1. Cor. 6.17 Thirdly there are particular reasons for this first on Gods part secondly on Christs part thirdly on our part First on Gods part his election aimed at this communion He chose vs to be made like vnto the Image of his Sonne Rom. 8.29 and 1. Pet. 1.2 Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through obedience and sprinckling of the blood of Christ Secondly his Couenant is so Deut. 23.13 that we shall be one with him and he with vs. Thirdly he hath confirmed this by his free gift of Christ to vs and vs to Christ as I shewed before Fourthly the Fountaine of all is his loue to vs God so loued the world that hee hath giuen his onely begotten Sonne c. Fourthly the particular Reason on Christs part is his exceeding great loue towards vs Gal. 2.20 who hath loued me and giuen himselfe for me Fifthly there are particular reasons on our part first is our Faith for by Faith we beleeue in him and are ingrafted into him and made partakers of him Heb. 3.14 Secondly we did couenant it in Baptisme and we doe daily renew it that wee will bee one with him Deut. 26.17 18. Thirdly it is confirmed on our parts by gifts we consecrating our selues and all wee haue or are into his power and mercy Fourthly our loue is another reason for that makes it a true vnion where it is truely planted Ephes 3.17 Where loue is linked with Faith Fifthly our necessitie so requires it for we cannot bring forth any good fruit except we be and abide in Christ Ioh. 15.4 The meanes of this communion which is betwixt Christ and the Faithfull is first the Spirit secondly the Word thirdly the Sacraments 1. Cor. 10.16 The Cup of blessing which we blesse is it not the communion of the blood of Christ c. The Vses of this Point are these First here is matter of Vse 1 reproofe against the Papists that hold the communion of the Church one with and vnder the Pope affirming that we haue no communion with Christ vnlesse first wee haue communion with the Pope they acknowledge that at the second hand we haue a communion with Christ but mediately by the Pope he being the Vicar of Christ and the ministeriall head but the Scripture you see is cleare that the true communion the faithfull haue is in and with Iesus Christ Rom. 12.5 and the Apostles had a communion with Christ when there was no Pope Yea but say they Christ is not present with vs now in earth but the Pope he is the Head of the Church on earth and except we haue fellowship and communion with him wee can haue none with our Head in heauen I answer though Christ bee absent in body yet hee hath left vs his substitute that is his Spirit which is his true deputie of his owne appointing and not the Pope as Ioh. 14.16 17. and Ioh. 16.7 and he alone it is that workes this vnion making vs one with Christ and Christ one with vs. 1. Cor. 6.17 The second Vse is to teach vs what a blessed estate Vse 2 Gods Children are aduanced to they haue Communion and fellowship with Iesus Christ they are fellowes yea fellow-heires with him in grace here and glory hereafter And heere is our Patent Royall vnder the broad Seale of Heauen and Earth for our Interest that we haue in God because we partake with Christ Iesus the Sonne of God and therfore we must needs partake with God and haue Communion with him too So likewise for the promises of God by this I know I haue right and interest in all the promises of God because wee are his and hee is ours in whom they are all yea and Amen 2. Cor. 1.20 So likewise wee haue right and Interest into all his Offices Kingdome Priesthood and Prophecy and all the benefits of the same Iustification Sanctification Saluation yea our full and finall glorification because wee are his and hee and all his is ours Heere likewise is our answer and generall Acquittance against all the pleadings of Sinne Satan Death Hell Damnation Law Iustice and accusing Conscience here is our Answer to them all I am Christs and hee is mine and therefore if you haue any thing to say against me goe to him hee will answer for me nay hee hath answered for mee already and therefore ye can haue nothing against mee that can hurt mee there is no Condemnation to mee for I am in Christ Iesus So likewise we see here on the contrary what a miserable and fearefull case all others are in that are out of the true Church whether they bee of no Church or a false Church whether not yet assembled or cut off and that either by withdrawing themselues or else cast iustly out for being without the Church they are without Christ and being without Christ they are without God and so without life and without hope and without comfort and without grace and saluation yea they are the very prey and slaues of sinne and the Diuell and eternall confusion as hauing no priuiledge nor barre against them specially if they bee such as persecute the Church Vse 3 The third Vse is for examination to teach vs to examine ourselues hereby whether wee bee of the Church or no. Doth Christ Iesus liue in thee by his Spirit Art thou ioyned to him Doest thou beleeue in him obey him submit thy selfe to his ordinances and directions Doth thy heart tell thee vpon good ground that thou art one with him and he with thee then thou art one of the Church then thou art a chosen vessell else thou art but a Reprobate 2. Cor. 13.5 proue your selues whether ye are in the saith saith the Apostle Examine your selues know ye not your owne selues how that Iesus Christ is in you except ye bee Reprobates The Papists not feeling this Communion with Christ that hee is in them as none can feele it by their Doctrine cannot bee in the estate of Grace for wheresoeuer it is surely it may bee felt by the Spirituall man Fourthly this teacheth vs that if wee haue fellowship Vse 4 with Christ then wee must looke for afflictions while wee liue here We must be like our Head If we looke to haue fellowship with him in his gloâ—y we must also haue fellowship with him in his afflictioâ—s Phil. 3.10 It is impossible that we should Communicate with him in the sweet but that we must taste of the sowre also though indeed afflictions are not sowre but to the outward man they are sweet to the inward man the spirituall man reioyceth in affliction because they bâ—ing forth the sweet fruit of Righteousnesse Heb.
of excellent vse and hath not beene handled to the full by any Diuine therefore I will stand the more vpon it That which I purpose to speake hereof I will reduce to these three heads First I will shew what manner of Communion this is Secondly wherein it consistes Thirdly how farre forth it is to bee extended and inlarged First what manner of vnion it is It is spirituall answerable to that which they all haue with Christ their Head for looke how they Communicate with their Head Christ such is their Communion one with another but that is a spirituall Communion and so is this And it is spirituall in many senses First as the Spirit being the Authour and cause of this fellowship whence it proceedes by one Spirit we are all baptised into one body saith the Apostle 1. Cor. 12.13 Secondly it is spirituall as the Spirit being the Common center and Point wherein all the Faithfull meete together and this is it the Apostle saith in that 1. Cor. 12.13 later end of the Verse and haue beene all made to drinke into one Spirit Lastly it is spirituall in regard that all those things wherein they Communicate are meerely Spirituall or at least Communicated in for some spirituall occasion or respect they haue also a Ciuill Communion as other men which being sanctified vnto them by the Word and Spirit and Prayer is in some sense spirituall too but else it is rather a Communion of men then of Saints The second point is wherein this Communion consists It consists in two things First in a certaine Communion of state which they haue Secondly in a Communion of practise which they exercise First they haue a Communion of state and here wee haue many things to consider For first they haue a Communion of state in respect of their substance of state they haue all one Calling Ephes 4.1 they are all called to be Saints that is they are all and euery one Christians Saints they are all Gods people they are all Godâ— house they are all Gods building they are all Gods Children Gal. 3.26 the sonnes of God through faith in Christ and they are all and euery one of them members of Gods Church Secondly they haue a Communion of state in regard of the Authour and cause of their state they haue all one and the same Father one and the same Redeemer one and the same sanctifier Thirdly they haue a Communion of state in regard of the meanes of saluation they haue all one and the same Common meanes of Saluation they haue the same Word and the same Sacraments the same Ministry to bee taught by and the same Church to liue in Fourthly they haue a Communion of state in regard of their Priuiledges they haue all the same Priuiledges they haue all interest into Gods promises they haue all accesse to God all right to heauen they haue all the same Liberties Royalties gifts and graces they haue all the same Election Iustification Sanctification and glorification all haue these though they partake not in them all alike but euery one in his degree and measure Fifthly they haue the same Duties for euery one of them to practise the same Repentance Patience Obedience Mortification Loue Prayer Peace and Faith and hence it is that their faith is called the Common faith Tit. 1.4 Sixtly they haue the same lawes to liue vnder and to bee gouerned by the former and the later Testament shewing them what they should doe or leaue vndone as also how and when and where to doe it or leaue it vndone Seuenthly they haue the same way to walke in namely that narrow and straight way that leadeth to eternall life Eighthly they haue all the same common enemies to fight against Sinne Satan the World the Flesh Persecutors Afflictions and Accusations of Conscience that which is Enemy to one of them is enemy to them all Ninthly they haue all the same end to aime at the same Kingdome prepared for one is prepared for all Matth. 25.34 and the same Crowne of Righteousnesse 2. Tim. 4.8 and the same glory 1. Pet. 5.1 Lastly the whole Course of their saluation from the beginning to the end is common to them all alike and therefore it is called the Common saluation Iude. 3. And thus they haue a Communion of state in these respects Secondly they haue a Communion of practise that is they exercise and practise this Communion I will make it plaine by this comparison Seruants of one Family and members of one and the same Citie or corporation as they haue a Communion of state which all partake in the same lawes and the same Priuiledges c. so also if they willingly Communicate with each other for the mutuall helpe and benefit one of another then they haue a Communion of practise too and this Communion is generall and particular First generall they all alike participate in the same rights and dangers benefits and Crosses they worship alike they pray alike they loue and heare and receiue and vse and beleeue and doe and suffer alike and handle the meanes alike and profit alike though with some difference of measure or other circumstance or smaller matter yet in effect and substance it is the same as they haue the same way of Saluation so the same steps are troden by them all in that way as they haue the same enemies so they manage the same Fight fighting together against their enemies Philip. 1.27 vnder the same Captaine Iesus Christ with the same weapons Ephes 6.11 the whole armour of God Take them any way outwardly or inwardly they haue a Communion of practise Take them outwardly they all make the same profession Act. 2.42.46 they continued in the Apostles Doctrine and fellowship c. And they continued daily with one accord in the Temple Take them inwardly and they haue all the same heatt and the same minde Act. 4.32 And the multitude of them that beleeued were of one heart and of one Soule c. so that which way soeuer you take them they haue a Communion of practise as well as of state It is true that sometime they faile in the performance of these things through their owne weakenesse and Satans malice but yet this is their reach and desire and true endeauour Secondly as they haue a Communion of practise in generall so likewise they haue it in particular as euery one hath a seuerall portion by himselfe so they doe not keep it to themselues but are still in a readinesse to imploy it to the Common good of the rest And this diuers wayes first in regard of their gifts it is so secondly for their wants thirdly for their doings fourthly for their sufferings fiftly for their affections Lastly in regard of themselues and all they haue they doe imploy all for the good of the rest and so haue a Communion of practise in particular First in regard of their gifts if they haue the gifts
Hezekiah sent forth messengers throughout all Israel and Iudah with godly letters for the keeping of the Passeouer and the wicked laughed them to scorne but the Text notes in the twelfth Verse that the hand of God was in Iudah so that he gaue them one heart to doe the Commandement of the King The King might haue commanded long enough yet if God had not giuen the people a heart they would neuer haue obeyed him so that all other meanes are vtterly voide yea nothing without God 1 Co. 3.7 Neither is he that planteth any thing nor he that watereth but God that giueth the increase Now if God giues vs these outward instrumentall Causes of the being of his Church hee giues vs the inward much more as Repentance and Faith and principally the chiefe of all Gods Spirit is giuen vs meerely and freely of God 2 Cor. 1.22 Who hath also sealed vs and giuen vs the earnest of his Spirit in our hearts So that wee see the instrumentall causes of the Church both inward and outward are of God So also the materiall cause that is of God too 1 Cor. 3.9 Ye are Gods building saith the Apostle The formall cause that is of God also the outward formall cause which is our ioynt and publike profession of the faith 1 Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost specially the inward formall cause is of God 1 Cor. 1.9 Wee are called of God to the fellowship of his Sonne Iesus Christ Lastly the finall cause that is of God too Gods Word labours husbandry ordinances Church c. are not onely of and from him as he being the efficient cause of them but also for him and his glory as he being the finall cause of them So likewise if we cast our eyes on the by-causes of the Church God is all in all euen in them too yea extraordinarily in these so that hee seemes rather to haue a greater hand in these than in the rest that God should make persecution which tends of it selfe to the destruction of the Church to bee a cause of the being of the Church this then shewes that God is all in all in causing his Church So much for the Reasons The vses are these First Vse is for instruction to teach vs Vse 1 that seeing the Lord is all in all in causing his Church then let him be reuerently and ingenuously acknowledged so to be And in that respect First let such congregations as haue tasted Gods bounty in this kind ascribe all the honour and praise and glory of that their blessed state to him alone and that which I say of whole congregations let euery one in particular practise and that both for the congregation and specially for himselfe We must not dote on the meanes though they be singular helpes vnder God the Ministers gifts nor any other thing the Church hath it must not bee doated vpon It is true that wee must esteeme highly of them and labour for the good of them and acknowledge what benefit we haue receiued from them and be thankefull to them yet still I say it is all the Lords doing and let him haue all the glory of them and if euer there should such a presumptuous thought come into our heads of doating vpon them we must euer haue that in a readinesse in our minds which the Apostle speakes 1 Cor. 3.5 They are but ministers by whom we beleeued let God haue the honor and praise of all that the Church hath for it is all his doing Secondly as this should stirre vs vp to thankfulnesse for the good we haue already receiued so it should stirre vs vp to prayer and continuall calling vpon God that he would bee pleased in his good time to afford the meanes of his Church where they are wanting And that where they are there God who is all in all in his Church would bee pleased to confirme increase and continue them for euer that so he may haue a Church there to the worlds end Alas what is it to haue care for our selues onely as Iosiah had Lord saith hee let there be peace in my dayes but we must haue a care of our posterity and pray that God would continue his Church to them too and this is a necessary duty both for Ministers and People and that each for himselfe and one for another the Minister hee is to pray for himselfe that the Lord would open his mouth and sanctifie his heart and affections that he may preach powerfully and effectually and for the people that they may bee teachable and tractable humble willing and ready to vnderstand and beleeue obey and practise that which they are taught And so likewise the people they are to pray for their Minister and for themselues too that God would open their Ministers mouth and sanctifie his heart and affections that he might preach powerfully and effectually to them and also that they might haue teachable hearts ready and willing to heare and to obey and that God would water their hearts with his Spirit that they may be fruitfull Thirdly this should stirre vs vp to vse the meanes profitably which are the causes of the Church let them not be vnprofitable towards vs much lesse let them bee contemned of vs but let vs make a good vse of them as of Gods speciall ordinances which hee will surely reuenge if we contemne them Doth the Lord bend himselfe wholly and all his forces as it were to make vs vnderstanding wise and obedient and to bring vs to himselfe and shall wee neglect so great saluation and not make vse of it to bee brought vnto God Doe not receiue such a pretious grace of God in vaine but embrace it take the opportunitie of it now is the accepted time now is the day of saluation now God stands at the doore and knockes now the Table is prepared the victuals are ready and the Guests are called therefore let vs now quicken vp our selues let vs take hold on the promise of Grace and let vs receiue the Word not as the word of man but as it is indeed the Word of the eternall God powerfull to saue vs if we beleeue and obey it or else if wee refuse and contemne it powerfull to condemne vs and to cast vs headlong into hell Vse 2 The second vse is matter of comfort to vs seeing God is all in all in constituting his Church then it assures vs of the welfare of the Church it shall goe well with the Church although Satan bend all his forces against it though the wicked maligne and persecute it God is for it who can be against it It is of God and therefore it shall stand in despight of Satan and all his forces It is God that plants his vine who can roote it out He makes a hedge about it who can breake it downe Yea God is a wall of fire about his Church therefore whosoeuer comes neere to hurt it shall be consumed
the multitude of Reas 2 their enemies they are so great and swarme so ouer all the earth and therefore how can the faithfull escape but that needs they must be assaulted euery way that which one saith not or doeth not against them another doth Satan is a hunter and the wicked are his hell-hounds and the faithfull they are in the field of this world like a silly Hare in the field beset about with hounds in euery corner so that it is impossible for her to escape them but that still he is assaulted how can the faithfull choose then but be assaulted euery way Reas 3 Thirdly adde to their multitude their malice and diligence that they snatch at all aduantages and let not any oppertunity slip to satisfie their blood thirsty malice Reas 4 Fourthly the enemies of the faithfull are assisted by Satan continually and very effectually so that if they do lacke power or subtilty or meanes any helpe inwardly or outwardly hee is ready at hand to make supply and when earth and hell too men and diuells doe altogether ioyne their forces against Gods poore Church what can be expected but vtter ruine at least great hurt Reas 5 Fifthly God permits these things for a time in this world this is their very houre and power of darknesse none is able either to helpe vs or to hinder and bridle them but God alone and therefore hee letting the diuell loose on them and giuing way to his instruments they must needes haue their full force and strength to attempt what they will against them though yet the Lord bridles them that they cannot accomplish it Reas 6 Sixthly Is it so that the faithfull may be tryed as in the fire that if there be any blemish in them it may be purged and that their faith may appeare much more precious then Gold Reas 7 Seuenthly It is so that the wicked may make vp the full measure of their sinnes and so a iust and full measure of wrath and vengeance against their soules Reas 8 Lastly It is so that the Lord may glorifie himselfe the more in the preseruation of the one and the confusion of the other Exod. 9.16 Vse 1 The vses of the point are these First this shewes vs the exceeding great danger that the Church and euery member thereof is subiect to in this world there is no danger that can possibly be imagined nor no one thing named in the world that a man may be endangered by that the faithfull can safely say I am free from the danger of it See how many dangers one silly soule was beset withall the Apostle Paul 2 Cor. 11.26 that was often in perills of waters in perills of his owne Nation in perills amongst the Gentiles in perills in the City in perills in the Wildernesse in perills in the Sea in perills amongst false brethren he was in perill euery way and yet these were but dangers besides which hee had many forcible and cruell blowes laid on him as wee may see from the 23 to the 28. verse In labours more aboundant in stripes aboue measure in prison more plenteously in death often c. Many men maruell that the faithfull being so dearely beloued as they are of God should be so often foyled that they should fall into so many troubles yea oftentimes sinfull and reproachfull euills but if they could see but halfe the dangers they are in they would rather maruell that they fall into no more yea that they are not vtterly ouer-throwne and that they are not ouer-throwne by their enemies no reason can be giuen but that Lam. 3.22 It is the Lords mercy that we are not consumed and Psalm 124.1.2 3. Except the Lord had beene on our side may Israel now say Except the Lord had beene on our side when men rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs And this is a gracious and a comfortable vse which wee are to make of all the straights that wee are driuen to in this life not so much to looke on the multitude and greatnesse of the dangers which wee are in but on the mercifull protection and all-sufficient grace of God in Christ that doth so vphold vs that let our enemies doe what they can and all that may be done yet wee shall not be left as a prey to be swallowed vp by them In the 2 King 6.15 16 17. The Prophet Elishae's man when hee saw that they were compassed about with an host hee was stricken with great feare and cryed out Alas Master what shall we doe But Elisha answered Feare not for they that be with vs are more then they that be with them And when Elisha had prayed and that the Lord had opened his seruants eyes he saw the mountaine full of Horses and Chariots of fire round about his Master and as it was with him so it is with vs it is a great terror to vs to see our selues assaulted and compassed about with our enemies and to see dangers on euery side but let vs looke about vs and see also the mercifull protection and all-sufficient grace of God in Christ which embraceth vs on euery side so that our enemies can no way preuaile against vs and this will be a great incouragement and comfort to vs against all the assaults that our enemies make against vs. Vse 2 The second vse teacheth vs that seeing wee haue so many enemies that assault vs euery way then we should hold fast by God and cleaue steadfastly and wholly to him alone first by a liuely confidence in his truth and promise and saluation with an assured perswasion that hee will neuer faile vs nor forsake vs it was Israels case and Moses direction Exod. 14.13 when their enemies were behinde them and the red Sea before them and the mountaines on each side of them and no way for them to escape Moses saith to them Feare not stand still and he hold the saluation of the Lord which hee will shew to you this day c. and so the Lord did deliuer them there wants neither will nor power on Gods part if there be not want of our apprehending and relying vpon it as wee must cleaue vnto God by confidence So secondly we must cleaue to him by prayer for it is not enough for vs to beleeue it but wee must begge it too wee must lift vp our eyes and hearts to God in humble and hearty prayer for helpe and deliuerance and wee shall haue it you shall see this course taken and the successe of it both together in the 2 Chron. 32.20 22. When Senacherib came vp with his host against Ierusalem then Hezechiah the King and the Prophet Esaiah prayed against them and cryed to heauen and the Lord sent an Angell which destroyed all the valiant men and Princes of Senacheribs host and saued Hezechiah and the inhabitants of Ierusalem from the hand of Senacherib King of Ashur thirdly wee must cleaue to God by vsing the
in the like case but if men were neuer before baptized then though they bee of yeares of discretion yet they are to receiue Baptisme But whether hath the Church power to compell men to be members No surely faith cannot be forced vpon any yet if the Magistrate be Christian he by his authority may and must compell men to come to the outward meanes else wee deny him the priuiledge of his authority and of our subiection So did Iosiah cause all that were found in Ierusalem and Beniamin to stand to the couenant 2 Chron. 34.32 As they haue power to admit into the Church so they haue power to repell and keepe out and this wee finde to be plaine Acts 8.36.37 See heere is water saith the Eunuch what doth let mee to be baptised Philip said vnto him if thou beleeuest with all thine heart thou may'st c. as who should say where faith is wanting it is a sufficient let to keepe from baptisme and so from being admitted into the Church But what shall children doe then I answer they if they be the seed of the faithfull are pre-supposed to be within the couenant and so they are to be reputed as Gen. 17.7 God saith to Abraham I will establish my Couenant betweene mee and ther and thy seede after thee and Acts 3.29 The promise is made to you and to your children saith the Apostle and so in the 1 Cor. 7.14 The vnbeleeuing wife is sanctified by the beleeuing husband c. else were your children vncleane but now are they holy and therefore where children are tendred by faithfull parents to the Church they must admit them so far as they haue power and that is to baptisme Marke 10.13.14 as it was with circumcision in the time of the Law the children of the faithfull all that were males were circumcised so it is in Baptisme which succeedes in the roome of that all the children of beleeuing parents are to be made partakers of it So you see the Church hath power ouer persons that are not come in and that either to admit or repell them Secondly they haue power ouer persons as they are come in already and that either to keepe them in or to cast them out to keepe them in as in Reu. 3.11 Our Sauiour saith to the Angell of the Church of Philadelphia Hold fast that thou hast that no man take thy Crowne from thee and what was the Angels Crowne but the faithfull in that Church So the Apostle Paul calls the Thesalonians his Crowne and how must hee hold them fast and keepe them in By confirming exhorting reprouing comforting and instructing them bearing with their weaknesse admitting them to the Lords Table and vpon their repentance loosing them from their sinnes So the Church hath power to cast out for their obstinacy in sinne and so to binde them in the chaines of euerlasting damnation that the Church hath this power it is plaine for the Word of God is powerfull each way It is the sauour of life vnto life vnto some to other It is the sauour of death vnto death so the Censures of the Church are wonderfull powerfull Iohn 20.23 whose sinnes yee remit they are remitted and whose sinnes soeuer yee retaine they are retained saith our Sauiour to his Disciples And so we see how the Church did cast out the Incestuous man in 1 Cor. 5.4 5. and how they receiued him in againe in the 2 Cor. 2.7 8. The next point is the power that the Church hath ouer members as officers and herein the Church hath power to choose or refuse to place or displace to choose and place Acts 6.5 and the saying pleased the multitude and they choose Stephen c. to refuse and displace as in Acts 8.21 Peter refused Simon Magus when he would haue bought gifts of the holy Ghost for money and in the 1 Tim. 5.11 refuse younger widdowes c. and in the 1 Kings 2.27 to the 35. we may read how Salomon displaced and cast out Abiather from the Priests office But of this I haue spoken sufficiently before the matter of Church gouernment and therefore as I promised I will referre you thither Now in the second place the Church hath power ouer things and these things are of diuers kindes some are matters of substance some of circumstance the Churches power in matters of stubstance is eyther touching the Scripture it sefe or in things besides the Scripture as touching the Scripture and that is eyther touching the credit and authority of Scripture or the sense of it first of the credit and authority of Scripture which is called into question and much disparaged not onely by those that are without but euen of those that professe themselues to be within and to be members of the Church which should most lighly esteeme it some of of her champions as they pretend challenge at least an equall yea indeed a superiour authority to the Church aboue the Scripture and therefore the point to be discused here is whether the authority of the Church be greater then the authority of the Scripture It is not denyed but that the Church hath some authority concerning Scripture as wee shall heare afterward but that it hath authority equall with or aboue Scripture is not to be granted I will draw this point into an obseruation Doctr. which shall be this That howsoeuer the Church of God is endued with great power and authority from aboue yet the authority of the Church is not greater then the authority of the Scripture no it is not equall with it but the authority of the Scripture is greater and higher then the authority of the Church here are two parts of this obseruation First that the authority of the Church is not greater then of the Scripture secondly that the authority of Scripture is greater then of the Church the same places that proue one proue both Ioh. 4.39 The woman of Samariah hauing had conference with our Sauiour and beleeuing him to be the Messiah she went and told it in the Citty and it is said in the 39. verse that many of the Samaritans beleeued in Christ for the saying of the woman but it is said in the 41. verse that many moe beleeued because of Christs owne words The voyce of the woman what is it but the voyce of the Church shee beleeuing in Christ her selfe propounds him vnto others which is the Office of the Church in this case well the people beleeued for her saying but doe they rest vpon that as the chiefest authority of their faith No for verse 41. many moe beleeued for his owne word and verse 42. they that did beleeue for the saying of the woman acknowledge a greater and surer cause of their faith disclayming the former as insufficient now say they wee beleeue not for thy saying for wee haue heard him our selues and know that this indeede is that Christ the Sauiour of the world and is not Christs voyce to