saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement
for these Reasons first many of the Church are chosen that are not yet called as Paul an Elect vessell before his conuersion and yet not called and so all the Elect before their conuersion nay many are chosen that shall neuer be called as the Angels which belong to the Church too and are a part of it And therefore the Church in the nature of it is to be described by their choosing and not by their Calling Secondly many are Called that are not chosen so saith our Sauiour and therefore if we should describe them by their Calling we should make such to be of the nature of the true Church which are not chosen and so are no true members of Christ nor shall euer enter into the heauenly Ierusalem Thirdly those which are chosen are called too their Election and chusing is the cause of their Calling and not their Calling the cause of their chusing Rom 8.30 whom he predestinated them also hee called Therefore in these respects it is fittest and most agreeable to the nature of the Church to be described by their election rather then by their Calling And so much of the first part of the Description namely the efficient Cause of their being The second thing they are described by is their number the whole company c. Which wee musâ— vnderstand thus First that all that are of the Church are God chosen and none else and that all that are chosen are of the Church none excluded as who should say the whole company of Gods chosen all these and none but these Here may be an exception made for you will say Are the elect of the Church before they are Called Yes sure in the purpose and account of God though they bee not so in their owne account nor in the account of thâ— World though they be not as yet actually assembled to the Church yet they are in the way and first or last they shall certainely haue an effectuall Calling whereby they shall bee made actually of the Church both in faith and in their owne knowledge and account And secondly we must vnderstand that all those together make vp one Church the whole Company of God Choseâ—â—s his Church as they are considered all together as members of one body and incorporated into one societie or Company and not as they are members apart And also so â—ll togâ—â—her as that all the chosen of all times and places and kinds make vp one only Church So much of the second part the number they are described by The third thing they are described by is the places where they are in heauen and in earth And so we do first fetch in all Gods Saints whether liuing or departed whether fighting on earth or triumphing in heauen As also secondly the Angels that haue kept their habitation in heauen are all comprehended together as so many seuerall parts of the Church to make vp the whole Body So yee haue the particular heads of the Description expounded and inlarged the whole company of Gods chosen in heauen and in earth Now that the holy Angels are parts of the true Church because yee shall not thinke that it is a deuise of mine owne braine yee shall see that the Apostle vseth the same words Eph. 1.10 That in the fulnesse of time he might gather together in one all things both which are in heauen and which are in earth And Eph. 3.15 Of whom is named the whole family both in heauen and in earth And Col. 1.20 To reconcile to himself through him I say all things which are in heauen and which are in earth All which places must be vnderstood not onely of the Saints departed that rest in heauen but also with reference to the holy Angels in heauen that fell not who hauing a benefit by Christ the mediator as well as wee are therefore to be seated with vs in the society and body of the Church Doctr. Now to make this matter more plaine I will draw it into an obseruation and that is this Namely That the holy Angels that kept their first estate are parts and members of the true Church as well as we are The Scripture is plaine for this First in expresse wordes secondly by necessary consequence First by expresse words Heb. 12.22 23. But ye are come to Mount Sion c. and to the innumerable company of Angels Where the Apostle speaking of the Church takes the holy Angels as Limmes of that Body and members of that Company And Reuel 19.10 The Angell tels Iohn I am thy fellow Seruant one of thy Brethren I haue the testimony of Iesus the Spirit of Prophesie I am thy fellow Seruant as who should say A fellow of the same House and Family with vs that is the Church A Brother as hauing the same Father God and the same Mother the heauenly Ierusalem that is the Church hauing the testimony of Iesus that is communicating in the same gifts and graces of the Spirit as the Spirit of Prophesie which is peculiar to the Church onely as 1. Cor. 12. So wee see by expresse Scripture that they are members as well as wee Secondly by necessary deduction and consequence First the Angels are elect 1. Tim. 5.21 and therefore they are parts of the Church Secondly Christ is their Head Col. 2.10 yee are complete in him that is in Christ who is the head of all principalities and Powers therefore they must be parts of his Body Which is his Church Thirdly the Angels peepe and prie into the misteries of our redemption by Iesus Christ 1. Pet. 1.12 therefore except we will make them busi-bodies to prie and meddle with that which they haue not to doe in which is vtterly against their wisedome and vprightnesse they must needes be parts and members of the true Church and so much of the Proofes The Reasons are these First the Church is the most excellent Reas 1 and glorious and blessed Assembly that is as wee haue shewed before the Angels therefore that excell in strength and beautie and glorie and absolute happinesse must needs be members of it Secondly the Church is that fulnesse of Christ that filleth Reas 2 all things Eph. 1.23 If the Angels be left out where is that fulnesse Thirdly it is against the bountifulnesse of Christ and Reas 3 the worthines of his obedience that any Creature should know and embrace the Doctrine of the mediation of Christ and yet not receiue benefit thereby for themselues But the chosen Angels do know and embrace it worshipping him and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation And therefore they haue benefit thereby to themselues And so consequently they must needes bee parts and members of the Church For to them are all sauing benefits peculiar and properly belonging Fourthly the euil Angels that fell away are a part of the Reas 4 malignant Church of the Sinagogue of Sathan as our Sauiour Christ giues vs
12.11 Therefore as we looke to bee partakers with Christ in his glory so let vs partake with him in his afflictions and these afflictions shall tend to our greater glory Lastly here is matter of Comfort to vs in our hearing Vse 5 Reading and Repeating of Gods Word and in our prayers and all other our good endeauours because Christ Communicates with vs in them helping directing and quickning vs in the performance of them couering the infirmities of them dignifying presenting and making them acceptable before God Here likewise is comfort to vs in all our sufferings What if we suffer persecution and affliction Let vs know that Christ partakes in them and therefore they are sanctified vnto vs and also they are regarded of God with commiseration as the sufferings of Christ and they are already ouercome by his sufferings and therefore seeing they are regarded of God as the sufferings of Christ Act. 9.4 Saul Saul why persecutest thou me saith our Sauiour and seeing he doth so pitie vs in them how can wee but looke for a good end of them Let vs therefore comfortably suffer with Christ bearing his markes vpon vs here that so we may Reigne with him in glory hereafter The sixth Lecture of the Church THe fourth qualitie whereby the Church is described in that Article of the Creed concerning the Church is that it is called a communion of Saints which carries a double sense and imports a double communion one with Christ the Head the other with the members Of that which passeth betwixt the members and Christ the Head you haue heard already now in the next place wee are to speake of the communion the members haue one with another It is here aduisedly to bee recalled to minde what Church it is that we here speake of that is the Church of chosen men both in heauen and earth for so it was propounded to be spoken to in the entrance vpon this Point and secondly euery one of these sixe adiuncts in that Article of the Creed concerning the Church agreeth to each both to the chosen men in heauen as well as to the chosen men on earth For first the Church of chosen men in heauen is one with that on earth secondly they are holy also though not in a truer sense yet in a higher degree for they haue attained to the perfection of that holinesse which these on earth haue but in a small measure Thirdly they are Catholike too as well as we consisting of all Nations People and Kinreds as Reuel 7.9 Fourthly they in heauen haue a communion with Christ their Head as well as we on earth and that in a more speciall manner then we haue for Christ is present with them not onely by his Spirit as hee is with vs but also hee is bodily present with them which wee doe not yet enioy therefore they haue a more speciall communion with him then wee yet haue Fifthly they haue a communion with vs and wee with them so farre as is agreeing and fitting to both our estates Sixthly they also are knowne onely to God and to themselues and not certainly to any else and this also in a further sense to them then to vs because they know it not onely particularly euery one of himselfe as we doe but generally they know that all there amongst them are members which amongst vs is nothing so wee know but euery one for himselfe to be a member So we see that these sixe adiuncts agree to the Church of chosen men in heauen as well as on earth yea further most of these agree to the elect Angels too for they haue an vnitie amongst themselues and so are one also they are holy and so like wise they hauing Christ to be their Head as we haue no doubt but they haue a communion with Christ and Christ with them and when our Sauiour saith Luk. 15.10 that they reioyce ouer a sinner that is conuerted it is plaine that they haue a communion with vs also But because the Article saith a communion of Saints not of Angels therfore we will restraine it to holy men and not extend it to the holy Angels And further we must vnderstand that howsoeuer all these may bee truly affirmed of the Saints in heauen as well as on earth yet because they are more sensible in earthly Saints then in heauenly therefore they are most vsually affirmed and generally vnderstood of those on earth These things thus premised to set the article vpright in its own due sense and vnderstanding specially in this fifth adiunct because we shall haue speciall vse of it wee proceede now to the Point We will draw it into an Obseruation and that is this Doctr. The whole Church of God and all the parts and members of it haue a mutuall Communion and fellowship one with another For proofe of this point I will omit such places that proue both this and the former Communion as Rom. 12.5 and 1. Ioh. 1.3 and I will come to such particular places as proue this point Psal 122.3 Ierusalem is built as a City that is compact together in it selfe Wee must vnderstand that Dauid speakes here as a Prophet and vnder the Law somewhat darkely and vnder a shadow The substance is this the Citie is the Church of God Ierusalem the spirituall and heauenly Ierusalem the building that is the laying together of these liuing stones that is the faithfull into this liuing Church compact together c. there is the fellowship that they haue and do exercise one towards another So that the meaning is this The whole Church of God is a liuing Citie consisting of liuing stones and they are compact together they doe yeeld mutually that helpe and good one to another which they can And so is this shadow plainely now reuealed vnder the light of the Gospell as wee may see Ephes 2.21 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord. In whom yee also are built together to bee the habitation of God by the Spirit All the building that is the whole company of the faithfull are coupled together that is fast linked and ioyned together one with another in goodly order and proportion groweth to an holy Temple that is make vp one Church or Temple not materiall but spirituall as Vers 22. for God to dwell in by his Spirit and this the Ephesians particularly had experience in In whom yee also are built together to be the habitation of God by the Spirit And 1. Iohn 1.7 If we walke in the light as hee is in the light we haue fellowship one with another Here this Communion is in plaine termes named and expressed Who are they that walke in the light but the faithfull onely that are in Christ Who is the light of the World Whosoeuer are such there is a mutuall fellowship and Communion betwixt them The Point is large and therefore requires a large explication and also it is a Point
Saluation Iointly and particularly and continually Doe wee willingly bring our selues and our Families to partake in the Word Sacraments and Prayer The Prophet Dauid speaking of the members of this Communion saith Psal 110.3 Thy people shall come williegly at the time of Assembling And doe we profit by these meanes Haue they the same effect in vs as they haue in Gods Saints If they haue then we are of this Communion of Saints else not Secondly let vs examine our selues concerning our Gifts Hath God distributed to thee any gift or grace whatsoeuer and art thou willing to imploy it and Communicate it to the common good of the rest of the Saints as the Apostle was Rom. 1.11 that did long to bee with the Romanes And why did he so long Why because he had some spirituall gift to bestow amongst them if it be thus with thee then thou art a member of this Communion This is that our Sauiour commandeth Peter Luk. 22.32 When thou art conuerted strengthen thy Brethren as if he should say Make others partakers of the same grace with thee Thirdly wee must examine our selues in respect of the wants of our fellow members Are we willing to relieue them in their wants to supply them in their necessities according to our ability If wee are then this is a token to vs that wee truly practise this Communion of Saints This is it that the Apostle commends as a thing wel done that the Philippians did Communicate to his affliction Phil. 4.14 And this also he Commandes Ro. 12.13 that they distribute to the necessities of the Saints and that they giue themselues to hospitality And Heb. 13.16 To doe good and to distribute forget not for with such sacrifices God is wel pleased And this is the charge that the Apostle wills Timothy to lay vpon Rich men that They be Rich in good workes ready to distribute And this he commends in them of Macedonia That beyond their power they were willing and prayed vs with great instance saith the Apostle 2. Cor. 8.3 4. that wee would receiue the grace and fellowship of the ministring which is towards the Saints And Rom. 15.26 27. And Act. 4. Men sold that they had and distributed to euery one as they had need Fourthly wee must examine our selues in regard of our affections Are we like minded to them Doe wee suffer when they suffer Haue wee a fellow-feeling of the afflictions and miseries of our fellow-members If we haue then we are fellow-members with them 1. Cor. 12.26 If one member suffer all suffer with it This is a liuely token of a liuing-member if they haue a feeling of the sufferings of their fellow-members euery liuing-member of the Church hath the Bowels of compassion Colos 3.12 mooued with a liuely feeling of the miseries of others else they are no liuing but rotten and dead members Fiftly we must examine our selues whether we pray for our fellow-members as for our selues whether we pray for the good of Gods Church as wee are exhorted Psal 122.6 pray for the peace of Ierusalem Sixtly wee must examine our selues whether wee exhort others comfort them prouoke them and stirre them vp to loue and to all good workes as the Apostle willeth vs Heb. 3.13 Prouoke one another daylie And Heb. 10.24 25. Let vs consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that is amongst our selues If we do exhort one another thus this is a signe wee are of this fellowship and a meanes to continue vs that wee forsake not this fellowship Seuenthly we must examine our selues whether we vse our Christian Liberty Christianly to the edification of our Brethren and not to their destruction Rom. 12.13 15. The last Rule that we must examine our selues by is this If wee labour not for our owne good onely but for our Brethrens also if wee seeke not our owne but euery one anothers wealth 1. Cor. 10.24 If we looke not euery one on our own things but euery man also on the things of other men Philip. 2.4 If wee labour to profit others as well as our selues this is a true Note that we are true and liuing-members of the Church of God The fourth Vse Here is matter of Comfort to vs that Vse 4 are of the Church not onely that God hath giuen vs a Communion of estate amongst his people but withall hath inioyned vs to practise all such duties as may make for the vpholding thriuing and continuing in this state Here then is our Comfort Art thou in want Why God hath giuen to others purposely for thy supply Art thou in temptation or at the point of death Happily then thou art not able to pray for thy selfe yet Comfort thy Soule thou art a member of the Church and therefore thou art prayed for of all the Faithfull and God will heare their prayers for thee Lastly Art thou depriued of Gods House by Trauell or sicknesse or persecution Yet here is thy Comfort thou art there in Spirit and thy cause there in some kinde is as effectually handled as if thou wert there bodily present as the Apostle saith 1. Cor. 5 4. When you are gathered together and my Spirit c. No distance of place though it be as farre as heauen from earth dissunders this Communion nor debarres vs the benefit of it the Spirit being euery where So that the prayers of Gods Church though I be neuer so farre off are as effectuall for mee as if I were there my selfe so I be there in Spirit Vse 5 Fiftly this teacheth vs of whom wee are to expect good and to whom we are to doe good First of whom wee are to expect good not from prophane men but from godly men from the faithfull therefore we should striue to bee in their Company and desire their presence both to giue and receiue good The Apostle Rom. 1.11 12. desires to be among the Romans Why that hee might doe them good that is true he might doe them good indeed but could they being but newly conuerted doe him that was so great an Apostle any good Yes that they might and therefore hee desires to be with them that he might be comforted together with them through their mutuall faith both his and theirs Specially we should desire their prayers so did the Apostle Rom. 15.30 and Heb. 13.18 Pray for vs saith hee Haue they need of our prayers Then much more haue we need of theirs yea the wicked themselues desire the prayers of the faithfull Exod. 9.28 Pharaoh desires the prayers of Moses and Aaron to God for him they receiue this benefit from the Communion of the faithfull though they giue nothing to it that the faithfull pray and are heard for them as Iob was for his friends Iob 42.8 Secondly this teacheth vs also to whom we are to doe good namely to the faithfull as the Prophet Dauid saith Psal 16.3 My welldoing extends to the Saints that are on earth And this is it
Church gouerned by the word not else And in this sense the good Kings both of Israel and Iudah were alwaies the head of the Church not in deciding matters of Faith and Religion for that Gods Word decides But this word Head of the Church must be warily vsed because it is not found in the Scripture but chiefe Gouernor is and therfore in that sense the King may be said to be head of the Church within his dominions because vnder Christ he is chief Gouernor Secondly they except say the vniuersal visible Church hath a visible head Now where is this visible Head Christ is not visible I answer Yes Christ is visible for first though he be not actually seene in this dispensation of time yet he may be seene If the King after he is crownd should keep himself in his Closet all his life time yet hee is a King and a visible King too though he be not actually seene of his subiects So Christ he is the King of his Church and is now in heauen where the Saints see him and where wee shall see him too and that with these eyes of ours and therefore he is visible though he be not actually seene of vs now Secondly I answer that in some sort he is visible daily in his Church in the Word and in the Sacraments especially in the Lords Supper in these Christ is amongst vs and in our sight crucified Gal. 3.1 Thirdly hee was once visible and seene on earth for many yeeres and shall bee seene by euery eye at the last day and that as the head of the Church Fourthly his Ministers together with lawfull Magistrates doe in some sort visibly represent him amongst vs. So that Christ and not the Pope is the head of the visible Church though he be not actually seene euery day amongst vs. And so much for the first Vse The second Vse is matter of comfort to Gods Church in Vse 2 that Christ is their head and that many wayes First it shewes the excellency of the Church secondly the neerenesse it hath with Christ lastly it shewes the safety of the Church First it shewes the excellency of the Church for seeing it hath such a glorious Head as our Lord Christ is therefore the body must needs be glorious too the greatest Kingdomes and Monarchs in the World come infinitely short of the excellency of the Church euen as farre as their Gouernors come short of the excellency of Christ that is as farre as mortall and sinfull man comes short of the eternall and blessed Sonne of God As Christ hath a Name aboue all names to bee the Head of heads that is the most excellent and glorious head so hath the Church in her measure a name aboue all names the body of bodies the most excellent and glorious body in the World Secondly it shewes the neere coniunction the Church hath with Christ and is matter of comfort to the Church in that respect There is no coniunction so neere as this let any or all the Societies in the World shew me such a neere coniunction betwixt them and their Gouernours as is betwixt Christ and his Church Seruants haue their Lords Companies their Masters Cities their Maiors Subiects their Kings Sheepe their Shepheards c. yea but the Church hath Christ to be her head and this is the neerest coniunction that can be Other Gouernours of other Societies those that are vnder them or conioyned with them in the same Company may haue hurt and yet they not know of it or if they know it they doe not affect it at least if they doe affect it it is but for conscience of their place onely But Christ knowes the harmes and wrongs that are done to his Church and affects them as done to himselfe Act. 9. Saul Saul why persecutest thou me saith our Sauiour he tooke the iniury that Saul offered to his Church as done to himselfe And of necessity Christ must needs be sensible of the harmes done to his Church as the head is of the hurt done to the body It is imposible but that the head should be sensible of the hurt done to the body and that in regard of it selfe as well as of the members This the Church considers and receiues inestimable comfort by the consideration thereof for by this they are assured of Christs neerest presence to them in their afflictions by meanes of this neere coniunction and also they are assured that he will releeue them of the wrongs and iniuries done vnto them and reuenge them on their enemies as done to himselfe And also he will mercifully recompence all our releeuers as if they had releeued him on earth in his greatest extremity This point is maruellous comfortable to all such as know themselues to be liuing members of his body the Church Thirdly this is matter of comfort to vs in regard of our safety which wee haue by meanes of this neere coniunction Christ is our head therefore we shall be safe the gates of hell shall not preuaile against vs we are builded vpon the Rocke and that Rocke is Christ and they shall neuer preuaile against vs if they can preuaile against Christ then they may preuaile against vs too but the one is impossible and so is the other too Secondly it assures vs that we shall preuaile against them nay it is past doing for it is done already for Christ our head hath ouercome the World the Diuell and all the powers of darknesse the head being aboue water the body cannot possibly be drowned I haue ouercome the World saith our Sauiour Thirdly it assures vs that certainly we shall liue and reigne in heauen for where the head is there the members shall be also Ioh. 17.24 yea wee are already by communication with him in heauenly places Ephes 2.6 because he being our Head is there already The third vse is for instruction that seeing Christ is the Vse 3 head of a true visible Church then we must labour so to esteeme him and to beleeue in him to reuerence him and to obey him as our head First therefore seeing it is the nature of the head to conuey life sense and motion to the Body let vs therefore waite vpon our head Iesus Christ and call vpon him for his life and Spirit and for his direction in all our actions both for matter of Doctrine and manners and discipline too and also let vs defie all other directions and all other counsels that doe not agree either particularly or at least in the generall with his reuealed will all directions therefore that are against Christ and against his Word though it were brought to vs by an Angell from heauen we must not receiue it but stand at defiance with it and we must submit our selues intirely to the Scepter of the Word and Spirit of our Head Christ It was Israels peruersnesse 1 Sam. 8.7 and the Iewes wilfulnesse Luk. 19.14 that they did refuse to haue Christ to be their head
indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one titâ—le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 5.15 neither doe men light a candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house And Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of â—â— what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and
Mediatour whom we haue There were the Cherubins And haue not wee Angels in the Church that are ministring Spirits for our good There was God speaking out of the Mercy-seate And haue not we the Word of God directing and instructing vs There was a Table And haue not we a solemne Inuitation to the feast of peace of Conscience and ioy in the holy Ghost which God hath prepared for the faithfull Pro. 9.1.2 There was the Shew-bread Aâ— what figured that but Gods people because they alwayes and before God Lastly there was the golden Candlesticke with seuen branches which signified the manifold gifts and graces of Gods Spirit which hee bestowes vpon his Church And if the Church was thus glorious being shadowed vnder the Law how much more glorious is it now in the time of the Gospell The Apostle making the comparison in Hebr. 12. shewes plainely that the Church now in the time of the Gospell is farre more glorious then in the time of the Law In the 22 23 and 24 verses he saith But yee are come to Mount Sinai the Citie of the liuing God the celestiall Hierusalem And to the Company of innumerable Angels And to the Congregation of the first borne which are written in heauen And to God the iudge of all And to the Spirits of iust and perfect men And to Iesus the mediator of the new Testament And to the blood of sprinckling that speaketh better things then that of Abel See how glorious the Church is here for here is whatsoeuer may make vp a perfect glorie And thus glorious and beautifull is Gods Church looke vpon her which way soeuer ye will either within or without If ye looke vpon her within why then it is said Ps 45.13 the Kings Daughter is all glorious within If without it is said in the same Psalme Her garments are all of broidered gold You shall see her glory further in these foure things First in her profession secondly in her practise thirdly in her order fourthly in her vnitie First in her profession it is a glorious profession for they renounce and disclaime all other Religions and professe the onely pure and glorious Gospell of Iesus Christ So secondly in regard of their practise it is glorious and beautifull for they are religious to God wise to themselues charitable to their brethren mercifull to all depending on God beleeuing in Christ obeying his Spirit praying blessing exhorting instructing comforting both themselues and others making conscience of all their waies hauing and keeping themselues vnspotted of filthinesse and vncleannesse and of the corruptions of the times wherein they liue and offering their soules and bodies a cleane pure and glorious sacrifice to God in Christ so their practise is glorious Thirdly for their order they are glorious and gracious Psalm 68.24 25. They haue seene O God thy goings the goings of my God and my King which are in the Sanctuary The Singers going before the Players of Instruments after In the midst were the maides playing with the timbrels This was but in a shadow much more is it so in the true Church Cant 4.2 the Church is compared to a flocke of Sheepe which goe vp in good order from the washing Now wee must vnderstand this spiritually for it is not the orderly standing in the Church but when euery one keepes his owne ranke not being rebellious nor meddling in other mens businesse not loose nor negligent in their owne place but euery one is carefull to doe his duty imposed on him the superiours they rule with modestie the vnderlings they obey reuerently and Christ himselfe as their King keepes them all within their compasse The Apostle 1. Cor. 12. in the whole Chapter speaking of this order shewes what an excellent thing it is euen as it is in the body of a man there is the eyes and the hands and the feete c. Now shall the foote say to the head I am aboue thee or the eye to the hand I haue no need of thee no but euery member keepes his ranke and is carefull to do the office imposed vpon it and so it is in the Church and therefore in this respect it is a glorious Church Rom. 12.3 4. c. Fourthly in respect of their vnitie Psal 122.2 3. The Prophet saith that Ierusalem is built as a Citie that is compact or at vnitie together in it selfe meaning that Gods Church the heauenly Ierusalem whose members are all knit together by a neere vnion being one body hauing one Lord one Faith one Baptisme Ephes 4 5 6. hauing a sweet and louing communion all of them with Christ their Head and each of them with another Behold saith the Prophet what a goodly thing it is for brethren to dwell together in vnitie Psal 133.1 2 3. So the Church yee see is blessed and beautifull for the vnitie that is amongst the members for they pray and giue thankes to God one for another they reioyce for the good one of another and are sorrowfull and mourne for the hurt one of another And so much for the proofe of the Point The Reasons of the Point why they are so beautifull and Reas 1 glorious are many The first and the summe of all is this because they haue the Lord to be their God Psal 144.15 Blessed is the people whose God is the Lord. They haue God to be their Lord First in respect of God he promising and performing to them that hee will be their God and giuing them many tokens of his loue Secondly in respect of themselues they being his by couenant and obedience and therfore they are blessed and glorious because God is their Lord. Secondly Christ is theirs and they are his as it is in Reas 2 Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and together with Christ God hath giuen them all things Rom 8.32 Christ is theirs and whatsoeuer else may make for their blessednesse or glory is conferred with him Iesus Christ is present in his Church and he inlightens them with his glory Reuel 21.9 and therefore they are glorious He washes them with his owne blood and therefore they are gracious Hee clothes them with his righteousnesse and therefore they are beautifull He couers and imputes not their sinnes therefore they are blessed Psal 32.1 2. yea they being his owne body therefore as his naturall body was farre more excellent then any mans else so his mysticall body the assembly of the Saints is farre more glorious then all the World besides Thirdly Gods Spirit hee teacheth them a gracious carriage Reas 3 hee perswades them to obedience hee bridles them from sinne he quickens them to righteousnesse hee supplies and helpes their wants and infirmities Their hearts and consciences are sprinckled with the holy Ghost they are cleansed sanctified and made partakers of the Diuine Nature and so are most glorious and beautifull Fourthly they are most beautifull and glorious because Reas 4 all the liuing members of the
to vnderstand when he saith Math. 25.41 Goe ye cursed into euerlasting Fire prepared for the Diuell and his Angels As who should say as you had your part with them here in sinne so you shall haue a part with them in punishment now if the euill Angels bee a part yea a great part of the Church malignant then the good Angels must needes be a part yea a great part too of the gracious and glorious Church of God Fifthly they must needes be a part and members of the Reas 5 true Church because they haue many necessary Imployments in the Church about the faithfull It is said of them Heb. 1.14 that They are ministring Spirits sent forth to minister for their sakes that shall be heyres of Saluation And in Luk. 15.10 that They reioyce ouer one sinner that conuerteth c. And Ps 91.12 It is said that They beare vs in their hands And Math. 24.30 that At the last day they shall gather the Elect together from the foure windes Now therefore they must needes bee parts and members of the true Church that so they may minister to vs the more cheerefully and reioyce ouer vs the more affectionately and beare vs in their hands the more charily and gather vs together at the last day the more earnestly as knowing they doe it not as Seruants and slaues altogether for others but somwhat respectiuely for themselues for the aduancement oâ— the good of that body whereof themselues are members Vse 1 The vses are these First this teacheth vs the wonderfull Loue of God towards mankind In that he vouchsafeth and is pleased to associate and sort vs with the blessed company of heauenly Souldiers the holy Angels incorporating them and vs both together in one and the same mysticall body they are of a farre nobler stampe wee are of a baser yet God hath been pleased to ranke them and vs fellow members of the same Body What a wonderfull loue and fauour of God is this to vs Yea they neuer sinned we are defiled with many sinnes and much wickednesse yet such is Gods loue to vs that he hath been pleased to ranke vs sinfull men with sinlesse Angels Yea further whereas some of this noble company had sinned the Lord passed by them and let them perish and separated them for euer from their companions by nature and Creation and neuer receiued them to mercy againe whereas many of vs of this baser kind that haue sinned as well as they yet the Lord did not sort vs with our fellow-sinning Angels the damned Spirits but hath made vs fellowes with the sinlesse Angels the blessed Spirits and them with vs. Oh what wonderfull loue of our God is this to vs What thankefulnesse doth this require of vs What Care and endeauour must there be in vs to leade Angels liues in all holinesse purenesse and innocencie seeing the holy pure and innocent Angels are our fellowes and parts of â—he same body with vs The second Vse is for matter of comfort to as many of Vse 2 vs as bee of the Church for first though wee haue many Angels against vs that be our aduersaries yet we haue many for vs too that be our friends and fellowes and those that are against vs are damned and wretched Spirits those that are for vs are most holy and glorious in themselues and pretious and gracious in the sight of God Secondly here is comfort to vs in that they being fellow-members with vs they doe not carelesly or vnwillingly labour for vs but they affect our businesse thorowly and take our welfare soundly to heart as their owne and as feeling members of the same body they are very sensible of euery good thing that befalls vs and reioyce in it as much or rather more then we our selues knowing it will turne to their benefit they being members of the same body with vs. The third Vse shewes vs the disablenesse of the Angels Vse 3 in themselues to merit or effect their owne saluation they must be found in Christ their Head else there is no saluation for them If God looke vpon them with the pure eyes of his Iustice and behold them as they are in themselues they cannot stand Iob 4.18 He laid folly on his Angels meaning the good Angels they are not vpright in regard of Gods perfect iustice but when God beholds them in the face of Christ whose righteousnesse is as pure as the eyes of the Lord himselfe then they find fauour with him If so be then that they bee not able to merit their owne saluation but must be saued by Iesus Christ then consequently it is folly in men to repose any trust in themselues for their saluation or to pray to them or to worship them no inuocation or worship is due to theÌ„ no they vtterly disclaime it as robbery against God they being not Gods but Gods seruants and disparagement to our selues they being but fellow-seruants and members of the same body with vs Reuel 19.10 Vse 4 The last vse This may shew and set forth vnto vs the infinite worthinesse of the Merits of Christ that is not auaileable onely for Men but euen for the Angels in heauen also they are partakers of the same saluation But some will here except and say Obiect That Christ is not said in Scripture to be Mediator betwixt God and Angels but betwixt God and Man then why doe you say That he is their Mediatour too Answ I answer That it is true he is so vsually called in Scripture and the reason is First because that is the mediation that concernes vs most to know Secondly because the most sensible workes and offices of his mediatorship are most apparant in that reconciliation that was made for Man yet this hinders not but that hee may be a Mediator for the Angels too for it is no where denied in Scripture though the other onely be expressely affirmed The Case is thus Their estate differs from ours in many kinds and the mediation must bee answerable to the estate of the parties that are mediated for and therefore Christs mediation for them in some maine circumstances is diuers from ours too and it differs in two maine things first in the worke secondly in the meanes First in the worke There is not the same worke done for them as for vs as Redemption for they neuer fell and therefore need no Redeemer wee are fallen and therefore he is the Mediatour for vs he must redeeme vs else wee can haue no saluation Secondly it differs in the meanes for that is not the same for whereas some of the Angels fell as well as we that was but a personall fall onely chargeable on them that did fall but when Adam fell besides his personall sinne it was the common sinne of all mankind we being all wrapt in Adams loynes and therefore he that was to mediate for vs was to take our very nature on him and to be incarnate that so according to the course of Gods
Iustice the same nature that sinned might bee punished and make satisfaction for our sinnes These bee the differences betwixt vs and them in regard of the worke and the meanes of it But yet they also haue their part in Christ and in his mediation so farre as is agreeable to their estates and that in two respects first in the things done to vs which redound to them secondly in the things done more directly to themselues First the things done to vs that redound to them for first by this mediation done for vs their knowledge is aduanced Ephes 3.10 To the intent saith the Apostle that now vnto Principalities and Powers in heauenly places might bee knowne by the Church the manifold wisedome of God Now this is a singular benefit to them that they haue more knowledge by this meanes Secondly their ioy is increased by our conuersion for if they reioyce ouer one sinner that is saued Luk. 15.10 how much more then when a doore is opened for many sinners to come to saluation by Thirdly by this meanes their seruice and office is inlarged for if wee were not redeemed what vse were there of them either in regard as they are Messengers seeing they bring their messages onely or chiefly to the faithfull or of them as they are Ministers this being their taske chiefly if not onely to minister for their sakes which through Christ are heires of saluation Fourthly by our redemption through Christ this benefit redounds to them that their ruines are made vp their number is filled vp againe by many Men which are saued by Christ in stead of those Angels that fell away Secondly some things are done more directly to themselues by Christs mediation for first they are elected 1. Tim. 5.21 they are called Elect Angels and that no doubt in Christ in whom we were elected Ephes 1.4 for the worke beeing the same both to them and vs therefore the ground must needes bee one and the same They are chosen and who chose them but God And in whom are they chosen but in Christ for all that are chosen are chosen of God in Christ Secondly their creation is by Christ that excellent estate of theirs which they had by creation they did not deserue it no they had it bestowed vpon them respectiuely to Christ who is called The first-borne of euery Creature Colos 1.15 because euery Creature had their being by him Thirdly their preseruation is by him that they did not fall when their fellowes fell and their confirmation in the estate of Grace that they neither shall nor can fall away is because they are vpheld by Christ and by his mediation they haue assurance that they shall neuer fall else in reason these might haue fallen as well as the other the other being as excellent and hauing freewill as well as they and therefore if these had not been vpheld by Christ they had fallen too Lastly their glorification shall be fully perfected by the finishing of Christs mediation at the last day when aâ—l things shall be subdued vnto him and when he shall bee an absolute and perfect Conquerour 1. Cor. 15.24 then shall the blessed Angels triumph ouer the wicked Spirits for as the euill Angels though they be damned already yet they are not fully and perfectly tormented till after the Iudgement day for then they shall haue it in full measure they shall be then stowed vnder the hatches and as it were fettered in the Dungeon so the good Angels though they bee already glorified yet their glory is not fully perfected till the last day when our glory is perfected then shall theirs bee perfected also And so much for the first Point That Angels are parts and members of the true Church Now we come to that part of Gods Church and chosen which consists of men and is found amongst them for that doth first more neerely and properly concerne our selues secondly it tends more directly to the opening of the question propounded And because these are partly in heauen and partly on earth wee will God willing speake of both And first we wil speak of that part of the Church which is in heauen secondly of that part on earth and thirdly of both together First of those in heauen that part of Gods Church which is in heauen are the soules of the iust and perfect men that haue finished their pilgrimage and departed this life Doctr. I will draw it into an obseruation and that is this namely that heauen is the place of receipt for all Gods chosen after they haue departed this present life It is Christs promise that it shall be so Ioh. 14.2 3. He will goe and prepare a place for vs that where he is there we may be also but hee is in heauen therefore there must wee bee too that is the place of receipt for the faithfull after this life So likewise it is his prayer Ioh. 17.24 Father I will that those whom thou hast giuen me be with me euen where I am that they may behold my glory You shall see this likewise by example Whither went Helias at his departure He was carried vp into Heauen 2. King 2.11 and whither went Lazarus but into Abrahams bosome Luk. 16.22 by which is meant Heauen And whither went the Thiefe vpon the Crosse after his departure but into Paradise Luk. 23.43 And surely this is the Lure and baite which God holds forth vnto vs to prouoke and draw vs to come to him and to obey his will Matth. 5.10 12. Blessed are they that suffer persecution for righteousnesse sake for theirs is the Kingdome of Heauen Reioyce and be glad for great is your reward in Heauen And Luk. 18.22 Sell all that thou hast and distribute to the poore and thou shalt haue treasure in Heauen And this is true that Heauen is the place of receipt for all the faithfull after this life not onely in respect of their soules but also in respect of their bodies too though in a diuers manner the soule neuer dying presently after it is departed out of the body as the soule of Lazarus Luk. 16.22 the body dying and turned to dust yet it shall bee raised againe at the last day by the power of the Lord Iesus Christ and so vnited to the soule and placed in Heauen Iob 19.26 Though after my skinne wormes deuoure this body yet shall I see God in my flesh And both these are verified in Christ already his soule went presently into Heauen his body after his resurrection So that Heauen is the place of receipt for all Gods chosen of their soules presently after their departure and of their bodies after the resurrection The Reasons of the Point are these First Heauen is Gods Reason 1 owne seate as the Prophet saith and place of speciall residency And in his presence is our fulnesse of ioy and at his right hand our pleasures for euermore Psal 16.11 there God hath stored vp for vs the good things which hee
hath promised vs therefore that is the place we must goe to Reason 2 Secondly Christ himselfe being our Head is thither ascended therefore the members must ascend thither too that so we may be conformable to Christ in glory hereafter as we are in sufferings here Reason 3 Thirdly the worthinesse of Christs obedience cannot be answered by any thing but by Heauen it selfe therefore Gods chosen to whom it is imputed must needs inioy Heauen Reason 4 Lastly the present miseries and afflictions that Gods children endure here can neuer be sufficiently recompenced but that Heauen it selfe must be their retribution and that counteruailes and ouer-waighes them all Vse 1 The Vses are these The first Vse is against them that dreame of Purgatory for it is a meere Popish dreame and fancy the Scripture is silent in it so is God and his true Church they know it not therfore their Church shewes her self to be a presumptuous harlot and not Christs spouse to affirme it And if men would be awakened by the voice of the word as a dreame it would vanish out of their thoughts Christ reconciled things both in heauen and earth therefore if Purgatory be not in heauen nor in earth as the Papists deny both surely the Church and soules in it haue no benefit by Christs reconcilement Let the matter of it be what it will be it fire or be it water or let the place of it be where it will either in the Aire or in some Caue or hole in the earth let there be in it what soules there will many or few pure or vnpure men women or children yet sure it is that none of Gods children shall euer come there no they are either in heauen or in earth there is no Purgatory for them God loues them more dearely then so heauen it selfe is their receptacle and mansion place after once they are departed this life So you see this is a foolish dreame of theirs and so consequently is all that is built vpon it their Prayers Dirges and such like they are built vpon a dreame and so are vaine prophane and sinfull lay once a false ground and a thousand absurdities will follow vpon it grant once that there is a Purgatory and then Masses and Dirges and many such trumperies will follow Let vs therefore know that Gods Chosen which are departed this life are in heauen and let vs account better of them then to thinke they are in any such place Vse 2 Secondly this may minister great comfort to all those that know themselues to be of the number of Gods chosen because die they sooner oâ— die they later they are sure heauen shall be their place of Receit This may comfort them against the difficultie of their labour and trauell in the course of godlinesse which they meet with here in this life here wee must mortifie our flesh deny our selues forsake all rent our hearts mourne for our sinnes lay downe our liues for Christs sake these are grieuous things yet bee of good cheere it is Heauen we labour for and that we are sure we shall obtaine and that will make vs a plentifull recompence of Reward for all that we endure here though the way be narrow and the passage streight yet Heauen is the place we go vnto and which we shall certainely attaine in the end therefore be content to passe through all such difficulties And so it is comfort to vs against all our sufferings thinke not much to be scorned and persecuted here It is for a Kingdome that we suffer and that in Heauen and what is not to be endured for such a Reward Onely be sure that thou be of the Church and then this comfort belongeth to thee Vse 3 Thirdly is Heauen the the place of Receit c. Then let vs labour to liue worthy of Heauen whilst wee are here on earth Defile not thy selfe with sinne obey not the lusts of the flesh possesse your vessels in holinesse and honour that so we may be fit to enter in there where no vncleane thing shall come be sequestred in your carriage and thoughts from this world carry your selues as strangers on this earth regard not the profits and pleasures of this life that so yee may haue a witnesse in your owne hearts that you seeke a Countrey from aboue so did the faithfull Heb. 11.13 14 15 16. They were strangers and pilgrimes here which did declare plainely that they did seeke another Countrey euen Heauen it selfe And let your hope and affections bee in Heauen whilst ye are here on earth Col. 3.1 2 3. If ye be risen with Christ saith the Apostle seeke those things which are aboue c. Let your conuersation be in Heauen Phil. 3.10 And as your treasure is in heauen so let your hearts bee there also Math. 6.20 And as for this earthly Tabernacle of our body let vs not pamper it nor please it nor delight in it nor admire it but let vs be content to lay it downe cheerefully sighing and desiring to be cloathed with our house which is from Heauen 2. Cor. 5.1 2. And surely if wee would thinke of this place whither wee are going our hearts would be in Heauen before we come thither like as a man that is gone a great iourney and is farre from his house yet still his minde and his heart is at home and still his thoughts runne vpon that because there is his Comfort there bee knowes he shall haue rest from all his Trauels and therefore thither hee postes And so we must doe Vse 4 Fourthly This teacheth vs the great bountie of God towards vs that propoundeth promiseth and performeth Heauen vnto vs for the Reward of our obedience Alas what is our poore and imperfect obedience compared to Heauen yet such is the rich mercie of God that he crownes it with Heauen When I say Heauen I meane not onely the place of Heauen though that be most glorious and blessed but also the good things that God hath treasured vp for vs in Heauen that is the ioyes of Heauen the glory of Heauen the riches of Heauen the Light of Heauen the rest and comfort and peace of Heauen the fruition of God Himselfe the fruition of Christ the fruition of all the holy Angels and Saints in Heauen there we haue the fruition of all that God in his owne wisedome could deuise to make vp our perfect blisse and intire happinesse such things as the eye hath not seene the eare hath not heard neither can it enter into the heart of man such things hath God laid vp for his chosen in Heauen to enioy without intermission and without end The fourth Lecture of the Church THe third generall Point which we propounded to bee handled before we came to the handling of the Question was concerning the nature of the Church which we defined in this wise To be the whole company of Gods Chosen in heauen and in earth We shewed that that part of Gods Church which is
of Elias yet in this very time God had his Church and a flourishing one too in his eyes though men could not discerne it Afterward in that generall Apostasie when Israel and Iudah were both fallen from God yet here is a true Church still here was one out of a Citie and two out of a Tribe to worship God Ier. 3.13 14. So in the Captiuity of Babylon when the Church is quite ouerwhelmed as it were Ierusalem was so distressed Religion defaced all turned into a miserable desolation so as there was neuer the like Is there any sorrow like vnto my sorrow saith the Prophet speaking in the behalfe of the Church Lam. 1.12 yet then God had his Church there were both teachers and embracers as Ieremy Haggai Zechariah and Daniel and many others At our Sauiours comming in the flesh when the Law and the Temple Priests and people the Church and Common-wealth were vtterly corrupted and defiled yet still God had his Church there was Zachary and Elizabeth Ioseph and Marie Simeon and Anna true beleeueres and right worshippers of God Lastly in the height of the pride of Antichrist the abomination of desolation standing in the holy place for many hundred yeeres when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon the Synagogue of Rome yet God had some from time to time that lothed her golden Cup some that were not defiled with her fornications but kept themselues pure Virgins and a chaste Spouse to the Lord Iesus Christ sweetly embracing his sauing truth And so much for proofe of the first part of the obseruation That God alwayes had a Church and company of chosen people c. The second part is that as God euer hath had so he now hath a Church c. I shall not neede to speake much for proofe of this point for it cannot be denied but that blessed be God there be many flourishing Churches at this day in Germany France England and Scotland many in all these places that worship God in Spirit and Truth yea vnder Popery no doubt but there are many true Christians yea euen amongst the Turkes and Iewes and Infidels I doubt not but that there are yeâ— remaining some that worship God with vs no question but there are some sparkes of fire amongst those burnt ashes some polished stones of these decayed Churches some gold amongst all that drosse some that serue the Lord amongst so many thousand seruants of sinne and slaues of Sathan we haue many instances now at this day of some that liue vnder Popery and amongst the Iewes that professe our Religion So the second part is proued that God now hath his Church and chosen people The last part and shall haue to the worlds end c. Wee cannot prooue this point by examples as we did the former because it is not yet throughly fulfilled yet wee haue as sure proofes for it as examples we haue Gods own Word for it and that which God hath spoken is as sure as if it were already done and therefore the Prophets deliuer many predictions in the Preterperfect Tense as if they were already done because of the certaintie of it I say wee haue Gods Word for proofe of this point Psal 132.13 14. For the Lord hath chosen Sion and loueth to dwell in it saying this is my Rest for euer here will I dwell c. God will dwell and rest and that for euer in his Church as himselfe is for euer so his Church is for euer So Math. 28.20 I am with you euer euen to the worlds end It is more then if hee had said I wil be with you c. It is as much as if he had said thus As sure as I am actually present with you now so I will still continue vnto the very end of the world And whereas in respect of his bodily presence it was nor so because he was to ascend into heauen yet by his Spirit hee is with vs effectually to all sauing purposes Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer vers 17. euen the Spirit of Truth c. And whereas there are many opposers of Gods Church men and Deuils and many times they haue a great hand ouer the Church yet they are still bridled and curbed and the Church still so protected and defended that the gates of Hell shall neuer preuaile against it that is vtterly to disanull it Math. 16.18 There are many other proofes for this Point but because we shall speake of them in the Reasons therefore we will passe to them The Reasons of the point that God euer had now hath and shall haue a Church to the worlds end are these Reas 1 First we haue Gods promise for it who is truth and cannot lie If that be too little we haue his Oath for it wherein it is impossible he should lie Psal 132.11 12. The Lord hath sworne in Truth to Dauid and will not shrinke from it saying of the fruit of thy Body will I set vp thy throne for euer He hath sworne it and will not shrinke from it that is hee will not recant which although it be typically spoken of Dauid and his seede yet in truth substance of it it is intended of Christ and his Church The same promise is renewed Ier. 33.17 18. where it is said that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel And in the 20. and 21. verses it is said If yee can breake my Couenant of the day and my Couenant of the night then my Couenant may bee broken with Dauid my Seruant Giuing vs to vnderstand that his promise is irreuocable so long as there is day or so long as there is night on the earth so long the Lord will haue his Church on earth his Word and his Promise cannot be broken no saith our Sauiour Heauen and Earth may faile but my Word shall neuer faile therefore he hauing passed his Word for the continuance of his Church for euer it shall continue for euer in despight of all her aduersaries Secondly the sauing Truth and doctrine of saluation Reas 2 shall neuer perish from the earth therefore the Church that is the pillar of Truth shal neuer be abolished from the earth If the truth of God could faile then the Church might faile but that can neuer faile for still there shall be some witnesses of Gods Truth to feele the sauing power of it in themselues and to testifie it to others and therefore the Church shall neuer faile The third Reason is taken from Gods Fatherly Care ouer Reas 3 his Church euen for their owne sakes because he loues them and they are deare to him as the Apple of his eye and therefore they shall neuer be all destroyed except the Lord could forget his owne people his dearlings which is impossible Fourthly he doth preserue his Church
in Christ Iesus And so they shall be raised at the last day Matth. 24.31 The Angels shall gather the bodies of the Elect from all quarters and corners of the World then there must needs haue been a Church in all Corners of the World and so they shall be found in heauen after the Resurrection Reuel 7.9 for there the Apostle Iohn saith I beheld and lo a great multitude which no man could number of all nations and people tongues stood before the Throne and before the Lambe praysing God and Reuel 21.13 So the Church is Catholike generally dispersed ouer the face of the whole world and euery beleeuing man is a true member of it The Reasons are these First God is the Lord and Ruler Reas 1 of all the world and therefore the Church the body of his Sonne who is Heire of the world must be as large too at least for some of all parts For shall the Kingdome of Gods power reach euery where and not the Kingdome of his grace proportionably In some measure though not in that generality altogether it is to reach as farre too Secondly Gods mercy and Christs merits requires it Reas 2 that the Church should bee generally dispersed ouer the whole world Gods mercy requires it who would that all men should be saued 1. Tim. 2.4 that is all sorts of men of all places So likewise Christs merits require it for that was for the sinnes of the whole world 1. Ioh. 2.2 that is for some of euery part of the world Thirdly God is glorified in the highest degree onely in Reas 3 those that are members of the Church that are saued It is true God is glorified much in the Reprobates that are damned but he is glorified in the highest degree onely in those that are saued And shall there be any place or Nation or Tongue in the world that the Lord will not be glorified in some portion of it euen in the highest degrees That cannot be beleeued therefore the Church is generall c. Fourthly Satans Kingdome is generall and euery wicked Reas 4 person is a member of his cursed Synagogue therefore Christs Kingdome is generall too and euery Beleeuer through the whole world is of his Church Fiftly the Church is thus generall to leaue the wicked Reas 5 without excuse so that no nation shall be able to pretend iustly that they were vtterly debarred from saluation now no man able to say that the Church of God neuer was amongst their Nation nor that none amongst them were saued No God shall stop their mouthes with many Instances of euery mans owne Nation when hee shall say Why here is a member of my Church euen of thy owne Nation and why mightest not thou haue been so too Reas 6 Lastly without the Church is no Saluation therfore euery beleeuer whosoeuer is a member of the Church Vse 1 The vses of the Point are these The first Vse is matter of Reproofe and first against the Iewes that would haue the Church and so the sauing faith confined to their owne nation as if they were the onely people of God and none but they It is true that so it was for many hundred yeeres the Lord chusing them from all the nations of the earth as his onely peculiar people to be glorified by them alone in his seruice and worship that so they might bee glorified alone as it were by him in heauen Yea but the greater the mercy of God herein was to them the greater was their vnthankfulnesse to him in that they shooke of his yoke and would not receiue Christ Iesus though he were sent specially to them but reiected him and crucified him and to this day for the most part they doe abandon him as a malefactor And therefore they are so farre now from being the onely people that God loues that they are the onely people that he hates and as it was fortold of them by the Prophet Hos 1.9 they are Loammi not Gods people now they are the onely people that are excepted against as not being of Gods Church And whereas they enuie the Gentiles that they should haue any part in God because they were once barred from the Church and hated of God and therefore they thinke they should be so for euer But alasse now they must know that now the partition wall is broken downe and that Christ Iesus hath made all one and that euery people is Iudah and euery faithfull man is a Priest and a Sacrifice and euery place is the Temple and hath spirituall Altars for a cleane sacrifice to be offered on and that now is come to passe that which the Prophet foretold Mal. 1.10 11. that in the place where it was said vnto them ye are not my people it shal be said vnto them ye are the Sonnes of the liuing God And as it is Matth. 18.20 That where two or three are gathered together in the Name of Christ he is in the midst of them And as our Sauiour saith Ioh. 4.24 God is a Spirit and they that worship him must worship him in Spirit and Truth And that now is fullfilled the saying of Isaiah Isai 54.1 which he foretold that the Barren hath more Children then the fruitfull woman that is that there should be more Gentiles of the Church then euer there were Iewes And as it reproues them so it reproues the Donatistes that would haue no Church but in Affrica no Church but theirs somewhat like vnto the humour of the Separatists at this day that would haue no Church but theirs Principally it reproues the Papists that would haue no Church but that of Rome affirming that they that are not of the fellowship of that Church are in the certaine estate of damnation But this is against the nature of the Catholike Church to be restrained within them And let not them take vpon them to restraine that which God hath inlarged but as they brag of Peter so let them learne to be ruled by God as Peter was Act. 10.15 not to account those vncleane whom God accounts and calls cleane And therefore seeing God hath so far inlarged his bounty that he hath purified the whole world so that some of all parts and places should be members of his Church for shame let them not scantle his goodnesse and pollute all other Churches as vncleane except their Church But let them leaue all others to God and let them labour to see that themselues be purified lest as I said before of the Iews they proue themselues of all other Churches to be none of Gods Church The second Vse is for Instruction teaching vs what Vse 2 Church it is that we must esteeme and repute Catholike surely not any particular Church in the world though neuer so pure and sound but that which is generall that which is scattered ouer all the world It is true that a particular Church may be called Catholike that is a right beleeuing Church or Catholike that is a part of the
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.
these priuiledges are Surely they are more greater then can be spoken or vnderstood yet because though we doe enioy them they are not such a comfort to vs except we know them Therfore I will labour to giue you some tast of them They are of two sorts some are humane that are granted by men and some are diuine granted by God himselfe First some are humane granted by men as by Kings and Emperours Councels and States either politicke or Ecclesiasticke yea somtimes by Heathenish States as well as Christian for somtime God stirred vp Heathen men to be beneficiall to his Church these priuiledges were outward either of their persons from war or of their goods from taxes or the places consecrat to religious vses were freed from arrests such like hence came priuiledged places But these as they came from men so there is no such excellency nor comfort in them they were intended only or chiefly to Churchmen as they call them that is the clergy But yet euen in these things let vs obserue Gods loue to his Church for as it was the Lord that gaue Israel fauour in the sight of the Egyptians that they gaue them their iewels c. Exod. 11.3 so it was the Lord that inlarged the hearts of those Princes States to be beneficial to his Church but the priuiledges we seek are much more material excellent and are cōmon to the whole Church people as well as ministers these are diuine priuiledges granted immediatly by God himselfe And these are of diuers sort generally they are of two sorts The Church of God is priuiledged partly in respect of others and partly in respect of themselues In respect of others they are priuiledged First in regard of their friends whom God blesseth for them and also in regard of their enemies whom God curseth for their sakes as in Gen. 12.3 I will blesse them that blesse thee and curse them that curse thee Yea they are priuiledged in respect of the world it selfe whose substance standards they are Isay 6.13 It was made and is preserued continued altered and shall bee destroyed for their sakes As it was a great Priuiledge of the Arke of God that where it entred and was well esteemed and vsed as it was in the house of Obed Edom the place and persons were blessed by it where it was not worthily esteemed as amongst the Phylistims they were accursed by it So it is a great priuiledge to the Church that they that are friends vnto it are blessed by it at least in outward things and that they that are Enemies to it are cursed and plagued for it Secondly they are priuiledged chiefly in respect of themselues whereby they fared the better in their owne persons And these Priuiledges are of two sorts some concerne their outward and temporall estate others concerne their inward and spirituall estate First some concerne their outward and temporall estate as first protection and defence against Aduersaries Isay 4.5 6. there the Church is called the Glory and there is a promise of vniuersall Protection to it so also defence from ordinary Euills that befall others as Psal 91. and likewise they are priuiledged in regard of victory ouer their enemies as Psal 149. verse the last That they may execute vpon them the Iudgement that is written This Honour shall bee to all his Saints Last of all the continuance of the very outward being of the Church through all Ages to the worlds end is a Priuiledge to it as in Psal 46.5.6 the Prophet saith God is in the middst of it therefore it shall not bee mooued Let the world doe what it will yet it cannot depriue the Church of the outward being of it it may waxe and wane as the Moone doth yet as that hath alwayes a being so shall the Church euer bee These are temporall Priuiledges The second sort are such as concerne our spirituall and eternall estate and they also are of two sorts such as are common to all the members of the Church Hypocrites as well as true Beleeuers as the vse and profession of the Word Sacraments Prayer Fasting Gifts of the ministry Profession of the Gospell Knowledge of Gods Will and outward conformitie and obedience thereto as also Historicall and temporary Faith and some tast of heauenly things Heb. 6.2 and such other common gifts of the Spirit These in the godly tend to their eternall good but in the wicked and reprobate to their eternall condemnation Secondly such as are proper to Beleeuers onely as the Spirit of Adoption and such like and these are also of two sorts First matters of present possession secondly matters of future certainty First matters of present possession and they consist of diuers kinds First wee are priuiledged in respect of God Secondly in respect of the Creatures Thirdly in respect of Gods ordinary dealings in the world Fourthly in respect of the workes hee doth for vs Fiftly in regard of the graces hee workes in vs Sixtly in respect of the comfort hee impartes to vs And lastly in regard of the liberty he giues vs. First they are priuiledged in respect of God hee is theirs and they are his God the Father is their Father Master and Preseruer they are his Children Creatures and Charge Iesus Christ is their Head they are his members hee is their husband they are his Spouse hee is their Sauiour they are his redeemed hee is their Aduocate they are his Clyents hee hee is their Sheepherd they are his Sheepe yea they in some sort are one with him and hee with them so likewise the holy Ghost he is their master they are his Schollers he is their Leader they are his followers he is their Counsellour they are his Clients he is their Sanctifier they are his Temple hee is their Quickner they are his frame and workemanship to a new Creature Yea the whole blessed Trinitie doe most graciously concurre by their personall Actions in euery part of our Saluation here is a singular priuiledge if we had no more but only this it were enough to stirre vs vp to glorifie God and to comfort vs against all our present afflictions how truely then may we say with the Prophet Psal 144. last Blessed are the people that are in such a case yea blessed are the people whose God is the Lord. Secondly we are priuiledged in respect of the Creatures the holy Angels are seruants and attendants vpon the Church they are ministring Spirits sent forth for their sakes The Saints in Heauen acknowledge vs to bee Members of their Body the Catholique Church and doe instantly desire the full accomplishment of our saluation that they and we may be perfected together The Saints on earth loue vs pray for vs reioyce at our good sorrow at our harmes The wicked of the world oftentimes reuerence and admire vs for our holinesse and the good things wee haue though otherwise we be most odious to them
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
by vs are a priuiledge to vs Consider what is or might be against vs wee are freed from it and looke what is or may be for vs that we haue liberty in for the first what is or might be against vs that we haue freedome frō for the Son hath made vs free Iohn 8.36 First Gods Iustice was agianst vs to hurt vs and to condemne vs for our sins wee are sinners and God is Iust and hates sin and how can we stand before him But that we haue this priuiledge by Christ that hee hath fully satisfied for all our sinnes and so wee are freed from this danger so that now to vs in Christ God is a mercifull Father not a Iust Iudge yea Christ hauing satisfied the Iustice of God to the full for vs we may reuerently challenge the Lord in the Name of Christ that he cannot punish vs hauing punished one for vs and so Christs merits being all-sufficient haue purchased all good things for vs so that now Iustice is for vs to giue vs that which is due to Christ not against vs to giue vs our owne deseruings Secondly the Law is against vs and like Saul breathes out threatnings against the Church of God saying If thou doest not this thou shalt dye but this is satisfied too Christ tooke on him the curse of the Law and so redeemed vs from it Galat. 3.13 Next to the Law comes sinne that had defiled vs and exposed vs to Gods wrath and kept vs vnder as slaues and seruants that we could doe nothing but sinne here is our priuiledge euen the blood of Christ that cleanseth vs and frees vs from all our sins so that the filth doth not appeare in vs the guilt is not imputed to vs and the dominion is ended so that it doth not raigne in vs Rom. 6. After sinne comes death for the reward of sinne is death and death had seized on vs for her owne wee Death destroyes him that had power of death which is the diuell and sets vs at liberty so that we may now say with the Apostle 1 Cor. 15.56.57 The sting of Death is sinne the strength of sinne is the Law but thanks be to God who hath giuen vs victory through Iesus Christ our Lord. Afterwards comes in hell for her share and opens her mouth to swallow vs downe quicke Hell that house of horror that should haue beene by right the house of our perpetuall habitation and aboade but Christ Iesus hee hath triumphed for vs ouer Hell and Condemnation so that now there is no condemnation to them that are in Christ Iesus Rom. 8.1 Lastly the diuell who is the ground of all these forces hee had fingered vs and got vs within his clutches and wrapt vs vp in chaines and fetters as his captiues and bond-slaues Christ Iesus hee comes and looseth the workes of the diuell 1 Ioh. 3.8 hee breakes these chaines and subdues Satan so that we may say with the Prophet Psalme 124.7 the snare is broken and wee are deliuered These are great and rare priuileges I would haue you wisely to consider of them For who so is wise will ponder on these things that they may vnderstand the louing kindnesse of the Lord wee should labour to know these things and to make vse of them and to stand fast in this liberty and not to be intangled againe in the yoake of bondage In the second place consider what was or could be for vs and all that wee haue freedome into we haue bold accesse vnto the Throne of Grace and an entrance vnto God the Father through our Lord Iesus Christ Rom. 5.2 Ephes 2.18 wee may goe boldly and safely to God and tell him our wants and begge supply we may talke familiarly with him as a man doth with his neighbour as Iob speakes wee may come vnto God and say Thou art my Father and my maker despise not the worke of thy hands so we may goe to our Lord Iesus Christ and say with Thomas My Lord and my God hee by sight wee by faith so likewise we may goe to the holy Spirit and say thou art my Sanctifier and Comforter and I am thy Temple suffer not Satan to defile mee with sinne So likewise we may haue free accesse to the Word and to the Sacraments and to all Gods promises and we may lay our hands on them and challenge them for our owne So likewise wee may also reach out our hands to all the creatures as being our peculiar right and lastly when we are on our death-beds wee may with our Sauiour Christ and with Stephen sweetly and comfortably commend our spirits into the hands of God and say Into thy hands O Lord I commend my spirit for thou hast redeemed me O Lord God of truth this is an excellent priuiledge that at the houre of death when wee are assaulted with many sore temptations wee may throw them all from vs and safely commend our soules into Gods hand and if there were no other priuiledge but this it were enough to make vs desire to be of the Church The eighth Priuiledge is the power that is conferred vpon vs to admit or reiect to binde or loose c. but this is to be spoken by it selfe in the eighth generall head following The last sort of Priuiledges are in matters of future Certainties I say matters of future Certainties not of possibilities that is too weake a word in this sense possibilities are for men as that the sonne shall haue this and this after his fathers decease and yet the sonne may be disappointed many wayes but with God future possibilities are vndoubted Certainties they are as surely ours as if we had them already Now these are first perfection of all grace now we haue them but in part 1 Cor. 13.9.12 but hereafter wee shall haue them in perfection The second thing is the resurrection of the body but that you will say is common to the wicked too It is true they shall rise too but they shall not be able to stand in iudgement Psalme 1.5 they shall rise to condemnation as our Sauiour saith Ioh. 5.29 It were better for them to lye still the graue is better then hell so that it is no Priuiledge to them to rise Thirdly wee shall stand dreadlesse and fearelesse before the Iugdement Seat of God alas now wee are afraid of euery qualme how shall wee stand dreadlesse then I answer Then wee shall know God to be our Father in Christ wee shall know that our peace is made beforehand wee shall haue the righteousnesse of Iesus Christ to couer vs and then there shall be no sinne in vs this is it that will make vs stand dreadlesse whereas the wicked for want of this shall tremble and quake and call to the mountaines to fall vpon them and to the hills to couer them Lastly we shall haue euerlasting glory life and happinesse in heauen inioying the fellowship of God and Christ and the holy Spirit and the blessed
may erre And how can the Papists maintaine their doubting of saluation with the not errring of the Church yes say they though wee know what wee are now members of the true Church and therefore in the state of saluation yet wee are not sure what wee shall be whether wee shall continue so or not but yet then they confesse that there is assurance of saluation for the time present though not for the time to come and how also can they maintaine the falling away of the faithfull with the not erring of the Church For the faithfull are chosen of God but some of these that are of a visible Church are only called If then the chosen faithfull may fall away then those that are onely called much more yes saith Hosius Euery particular member may fall away but the whole Church cannot but I answer that the only bar to stay men from finall falling away is the decree of Gods election which is tyed no more to all the Church in generall then it is to euery man in particular but they retort this on vs you say they deny the finall falling away of the faithfull and yet affirme the finall falling away of the Church and yet also you call the Church the company of the faithfull I answer when wee say the faithfull cannot fall away for euer wee vnderstand the chosen faithfull But when we say the Church may fall away we meane only the faithfull by profession and by calling only not by election when we say that the Church is the company of the faithfull wee vnderstand it properly of the whole members not of any visible congregation and for that which they obiect that the Church cannot erre because the Church is the Spouse of Christ the Piller and ground of truth and because it hath the promise of the spirit to this I answer that these do belong properly to the whole militant Church not to any particular visible Church but onely by proportion that is so far forth as the faithfull and chosen are found in it But notwithstanding this promise of the Spirit they may sinne and therefore they may erre too for Gods Kingdome is the Kingdome of righteousnesse as well as of truth and that holy Ghost is the Spirit of grace against sinne as well as the spirit of truth against error he is a sanctifier as well as an inlightener And so much shall serue concerning the first doubt and question whether the Church may erre or no. The second matter of doubt is concerning the necessity of being a member of the Church if euer wee will attaine saluation And hence ariseth this question whether any may be saued out of the Church or no For this is one singular prerogatiue of the Church that whosoeuer is of it is in the state of Saluation and whosoeuer is out of it is in the state of Damnation To this question I answer that if we vnderstand it of the inward communion of the faith of the Church that is of the chosen it is simply true that without the Church there is no saluation at all And so also if we vnderstand it of the outward Communion in the profession of faith with the Church that is of the called it is true also that ordinarily and vsually without the Church there is no saluation So that it is true properly of the whole Militant Church and yet it extends to the visible thus far that if a man be where there is a visible Church if he ioyne not with it ordinarily he cannot be saued Doct. Take then the obseruation thus that Without the Church there is no saluation vnderstand it properly of the Church Militant but proportionably of the Church visible Esay 60.1.2 3. as there was light in Goshen when all Egypt beside was in darknesse so is there light and saluation in the Church when the whole world besides is in darknesse and the estate of Damnation And as all that were not in the Arke perished in the floud so they that are not of the Church cannot be saued but must needes perish with the world and that which the ancient fathers say is true that they which haue not the Church for their mother haue not God for their father and surely they that are not of the Kingdome of heauen here on earth shall neuer be of that Kingdome which is in heauen The reasons are these First the Church is the fold Reas 1 they that are not within this fold are no sheepe neither haue they Christ to be their Shepheard Secondly Election the promise of grace Christ himselfe Reas 2 the holy Spirit sauing Faith Holinesse Righteousnesse the vse of the meanes all these are onely in the Church and are no where else to be found Therefore they which are not in the Church can haue no part in these and so can haue no part in saluation The vses are these first this teacheth vs to labour to be Vse 1 members of the Church If we liue in a place where the Faith of Christ is profest and doe not ioyne our selues with them it is a great and a damnable sinne euery one wil labour to be of that company that hath best and most priuiledges then labour to be of the Church for that hath the most and best priuiledges and labour also to bring others to the Church specially those that are thine owne labour that they may be of the Church and so in the estate of saluation Loue Sion let thy heart be rauished with the desire and prosperity of Ierusalem Secondly let those that are in this State let them Vse 2 walke in the light while they haue it lest it be taken from them and then they cannot tell whither they goe Thirdly here we see the misery of those that are not Vse 3 members of the Church for though they be else neuer so wealthy witty mighty glorious or otherwise worldly priuiledged yet they are no better then of the damned crue they are out of the estate of Saluation without God and without Christ in the world Fourthly this teacheth those that are of the visible Vse 4 Church that as they haue communion with the Church in profession So also to haue communion with them in faith else as good not to be of the Church as not to haue our part in the effectuall meanes of saluation with the Church Vse 5 Lastly heere wee may learne what is to be thought of those that separate from the Church as men cut off from the Church and so if they be without the faith of the Church they can haue no saluation The one and twentieth LECTVRE of the CHVRCH WE haue already spoken of the 6th generall point propounded to be handled namely of the priuileges of the Church Now we are to proceed to the seuenth namely of the aduersaries and opposites of the Church for as the Church of God is endued with many excellent priuileges aboue all other congregations whatsoeuer So no other company in
fruits that should be brought forth and grow vp in the Church And this he neuer giues ouer not though himselfe be foyled and cast vnto the earth for there hee persecuted the woman vers 13. nor yet though the woman bee carried away from him into the wildernesse yet there he persecuteth her vers 14. and 15. not yet though he bee disapointed of his Attempts yet hee giues not ouer but makes warre with the remnant of her seed vers 16.17 So that this place teacheth euery particular the point obserued See it yet more plainely affirmed by the Lords owne mouth in the former testament and set downe as an ordinance and worke of God himselfe Gen. 3.15 I will put Emnity betwixt thee and the woman and betweene thy seede and her seede he shall break thine head thou shalt bruise his heele here is a plaine opposition betwixt Satan and his seede and the Church and her seede and this is continuall for when his head was broke by our Sauiour Matth. 4. in ouercomming him in his temptations but specially at his death yet still he seekes to assault the Church and to bruise her heele And the same in effect is iustified by Christ himselfe in the new Testament Iohn 16.33 In the world ye shall haue affliction but be of good Comfort I haue ouercome the world c As if hee should say so long as you are in the world looke for affliction it is your portion here to be afflicted and assaulted with many aduersaries Yet last of all see it most plainely in the experience of all Ages In the fourth chapter of Nehemiah vers 7.8 when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodims heard that the walls of Ierusalem were repaired they conspired altogether to come and to fight against Ierusalem and to hinder them So in Heb. 11.35 36 37. where the estate of the Church in this world is set downe to bee this that many were stoned many racked others hewen asunder and others slaine with the Sword c. These are the assaults and oppositions that the Church is to expect in this life So the Apostle 1 Cor. 49. to the 13. speakes of the like oppositions that the Church meetes withall in this world that they were as men appointed to Death a gazing stocke vnto the world to Angels and to men c made as the filth of the world and the off scowring of all things And in the 1 Thes 2.18 the Apostle saith that hee would haue come vnto them but Satan hindred him so that wee see that Satan and his Instruments assault the Church continually and hinder their good proceedings So in Psal 2.1.2 c. the heathen rage and the people murmure the Kings of the earth bande themselues and the Princes are assembled together against the Lord and his Christ And in Act. 4.27 in both these places Christ himselfe is propounded for an example in this case that so all that beleeue in him and professe him may know what to trust to Herod and Pontius Pilate and the Gentiles and the people of Israell all were gathered together against Christ if it were so with our Sauiour it must needs bee so with all his members If they hated and opposed him they will hate and oppose them for the Seruant is not aboue his Master what Church euer was there in the world yea or what one true member of the Church that can no by their owne experience giue Testimony to this Truth Either in captiuity or out of it either vnder the Law or before the Law or after the Law Either Apostles Prophets or Patriarkes all from the first to the last yea Adam himselfe in Paradise see how hee was encountred and ouercome and so cast out of Paradise which all mankind rues to this day There is no place not state but heauen free there and no where but there shall the Church be triumphant there shee is alwayes militant assaulted and fought against by many Aduersaries that seeke to disquiet her peace and hinder her good proceedings So much for the proofe of the obseruation Now let vs see the Reasons of it And the first and chiefe Reason is the Iustice of God Reas 1 vpon the Serpent for when God ordained that Enmity betwixt the Serpent and his seede and the woman and her seede Gen. 3.15 hee was in a course of Iustice as a Iudge inflicting this is a punishment vpon the Serpent because he seduced our first Parents So that howsoeuer these oppositions light heauily and iustly on the faithfull yet it hits them onely as it were a by-blow for their chasticement the maine stroke is inflicted on the Serpent and his seede as their deserued punishment Reas 2 Secondly Satans Spite and Enuy against good men and good things is another Reason of it It is hee that stirrs vp and blowes all these Coales as after shall bee shewed It is gall and Death to him to see either good men or good things prosper And therefore he bends himselfe against them with all his power and might Reas 3 Thirdly the church and the men of the world haue contrary mouers the world hath flesh and Nature to be their mouer the Church hath grace and the spirit to be their mouer And so they haue contrary wills the one set vpon good the other wholly vpon euill and so also they haue contrary Ends the Church aymes at Gods Glory and at the Kingdome of heauen the wicked at their owne pleasures and profits and they tende to hell and therefore of necessity there must bee a perfect opposition of the one against the other in all their Courses as the Apostle saith Galat. 5.17 the flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary Reas 4 Fourthly It is the nature and condition of the good to bee crossed and opposed and it is the nature and condition of the wicked to trouble and vexe and hurt and fight against him that is more righteous then himselfe Reas 5 Fiftly Christ is a Signe to bee spoken against Luk. 2.34 and therefore they that professe and beleeue in him cannot but be mightily opposed not onely because they are members of a militanâ— head but also for that very cause because they professe and beleeue in him Reas 6 Sixtly It is so for the Triall of the faithfull themselues and of their faith First of the faithfull themselues so saith the Apostle 1 Cor. 11.19 There must bee Heresies euen among you that they which are approued amongst you may bee knowne And so the Apostle 1 Pet. 4.12 thinke it not strange concerning the firy Triall which is amongst you to proue you So likewise these oppositions are for the trial of Gods graces in vs of our loue to Iesus Christ whether wee loue him vnfaignedly and meerely for himselfe or for our owne ease and good and safety for if we loue him not for himselfe but for these then when these faile
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
conscience to proceede in it as they had begunne whatsoeuer Decrees of men were to the contrary notwithstanding if any trouble did ensue of it it was not their sinne nor any fault in the cause but in mens ill dispositions that would abuse so good a cause to their bad purposes vpon this very protestation it was that then presently and euer since not onely there but generally in all places these Princes and States and all other men and Churches approuing the reformation were called Protestants The name we for our parts do neither greatly approue nor much dislike yet seeing it was imposed vpon so good an occasion that is that Princely and Christian resolution to hold out zealously for God and his Religion against all Decrees and threatenings of man wee see no harme in it and so are well enough content to beare and weare his Title And so much be spoken in generall concerning the reformed Protestant Churches Now we are to descend to a more particular handling of these Churches and so to the maine marke which all this while we specially aimed at of these reformed Churches some are more some are lesse reformed and each of these either for Doctrine or Discipline for some are more reformed in Doctrine then others but lesse in Discipline some are more disciplined then others yet their Doctrine is not so sound as theirs whose Discipline is faulty The Churches in Geneua France and Holland and others of that mould both for Doctrine and Discipline are thought by some the best reformed and yet I heare that the Brownists deny euen Geneua to be a true Church but first I see not but that they may say as much and as iustly against their aduersaries as their aduersaries against them Besides if it be proued that those which are lesse reformed be true Churches it will necessarily follow that these are so much the rather and therefore we need not to bestow time and paines to proue them to be true Churches Those that are accounted lesse reformed are as some thinke the Lutheran Churches The Lutheran Churches are lesse reformed for Doctrine first we will speake of the Lutheran Churches they are so called because they maintaine certaine priuate opinions that Luther held or at least is pretended to haue held contrary to the iudgement of other reformed Churches for our better vnderstanding I will speake first of their difference in opinion from vs Secondly of the tumults that haue risen betwixt vs and them by reason of these differences And thirdly I will shew what wee are to esteeme of these Churches notwistanding these differences And first of their difference in opinion they are first more easie and fauourable in matter of Images then wee are though they worship them not besides they teach that the elect may vtterly fall away from the estate of grace which we deny but the greatest and mainest difference betwixt them and vs is partly in the matter of vbiquity and partly in the matter of the Sacrament of the Lords Supper For the first they affirme that Christ euen according to his humane nature is euery where whereas we hold and teach and haue Gods Word for it that since his ascention his body is contained in one certain place namely in heauen Acts 3.21 So in the Sacrament they affirme that his body is really present in vnder and with the Bread and Wine we say that Christ is really there onely to the faithfull Receiuer and onely Sacramentally and Spiritually and not bodily as Iohn 6.63 These two be matters of very dangerous consequence such as if they were throughly prest they would giue a shrewd blow to the ouerthrowing of the truth of Christs humane nature for if Christ haue a true body then it cannot be but in one place at once I am not heere to discusse these points but onely as falling in by the way haply heereafter I may haue some fit opportunity to speake of them more fully onely let it suffice for the present that these their opinions nor any of them doe directly deny the foundation nor any part thereof So much for their opinions Secondly the tumults and vnnaturall contentions raised betwixt vs and them by reason of these differences they are growne to a great heighth very bitter and vncharitable on both sides wee are bitter enough against them but they as men of fiery spirits are maruellous bitter against vs as bitter as against the Papists yea they are more bitter against vs then they are against the Papists I cannot thinke or speake of these things but with griefe of heart therefore I will suppresse them in silence it had beene best if they had neuer beene broacht but now that they are it is best to bury them in silence and perpetuall obliuion but yet seeing there are such dissentions I will first shew what exception the Papists take against vs for them Secondly what vse we are to make of them For the first the Papists reioyce greatly at it it is meat and drinke to them that we are thus together by the cares and they insult ouer both parties alleaging it as a firme exception that therefore the reformed Churches are no true Churches and their Religion no true Religion this is a very malicious but yet a very weake consequence it is a malicious practice of theirs to build vp themselues on other mens ruines yet when all is done others ruines will make but a weake and sandy building First wee will answer to the men and then to the matter first to the Papists we answer what if there be dissention betwixt vs what get they by that Indeed if they agreed with them in all things that they oppose vs then it were some exception but the maine difference betwixt the Lutherans and vs is in the matter of vbiquity and consubstantiaton wherein they are as opposite to them as to vs and therefore they haue little vantage by that Besides if dissention betwixt vs make vs to be no true Church then they are no true Church for the Papists themselues are at as great dissention and as bitter one against another as euer wee were and that not only of old but euen at this day the Iesuits and Secular Priests maintaine a mortall hatred betwixt them And therefore if this be a sufficient exception against vs It is so also against them and therefore wee answer them with Chirst in the Gospel Hypocrite first pul out the Beam out of thine owne eye c. Mat. 23.2 First let them purge their Church of their owne dissentions and differences and then let them charge ours Secondly wee answer to the thing or matter it selfe that consent doth not alwayes proue them to be a true Church that doe consent nor that to be a true Religion that is consented in neither doth dissent alwaies proue them to be a false Church that doe dissent in some things nor that a false Religion that is in some things dissented in First
535. Vogel 751. Thirdly of those which are in heauen and earth both together The matter of this reduced to sixe Heads all raised out of the Article of the Creed I beleeue the holy Catholike Church First Head It is but one The Church hath a threefold onenesse Difference of circumstances doe not cut off from the true Church as First of states Secondly of times Thirdly of persons Fourthly of place Fifthly of ceremonies Sixtly of iudgement in Points not absolutely fundamentall Second Head The Church is holy John 3. The third Head It is Catholike First how this word Catholike hath been wronged First by those in the Romish Church three wayes Rhemists in Act. 11 and Bristow in his moâ—es and demands 2. Cor. 3.5 Secondly it is wronged by some foure wayes Secondly the word Catholike righted in regard whereof three things are to be considered of First the antiquitie of it Vid Fulke ibidem Morney de ecclesia p. 13. 14. c. 19. ad 25. 29. vid. Rainold conclus 650. 671 Secondly the right meaning of it Oecumenius a Ipsa est ecclesia catholica vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graece appellatur quae per totum arbem terrarum diffunditur Aug. epist 170. ad Seuerinum Rhemists in 1. Ioh. 2.6 Morney de ecclesia 23. Thirdly the common receiued vse of the word Vniuersalis ecclesia est Ierusalem ciuitas Dei viui quae continet ecclesiam primitiarum circumscriptâ—m in coelis Isychius in Leuit. lib 4. cap. 14 Catholica veraciter illa est quae ab omnibus perfidis eorum successoribus consortibus sincera pura immaculata communione diuisa est Gelasius ad Anast Aug. Euseb hist eccl applieth Catholike both to the whole Church through ehe world and to particular Churches too Vid. Field lib. 1. p. 16. 26. l. 2. 56. Thirdly the obseruations from it Sheldon Quod semper quod vbique quod ab omnibus Vincent lib. 3. 24. Obiect Fourth point That the Church is a communion of Saints whereby two things are affirmed First that the Church hath a communion with or is ioyned to Christ which is the fourth quality First Christs communion with vs in two particulars First in regard of our selues in foure respects Secondly he communicates with vs in respect of the things that belong to vs which consisteth in these things Secondly wee communicate with him First in regard of himselfe hee is ours two wayes Secondly we communicate with him in regard of all thâ— things that are his as First what he had Secondly what he did Thirdly what he suffered Fourthly what he hath obtained by his doings and sufferings How these things are to be vnderstood This communication with Christ in the things that are his drawne into two heads First in some things by merit Secondly in other things by power Reasons on Gods part First his election Secondly his couenant Thirdly his free gift of Christ to vs. Fourthly his Loue. Reason on Christs part Reasons on our part First our faith Secondly our couenant Thirdly by gifts Fourthly our loue Fifthly our necessity Three meanes of this communion First the Spirit Secondly the Word Thirdly the Sacraments A Christians Patent Royall vnder the broad Seale of heauen for his interest First in God Secondly in the promises Thirdly in the offices and benefits of Christ. Fourthly in full and finall glorification A Christians acquittance generall against all pleading of sinne and euery thing that is against vs. The second thing affirmed concerning the communion of Saints and that is the communion which the Saints haue one with another and this is the fifth quality Caluin instit lib. 4. cap. 5 1. 2. Morney de eccles pag. 8. Christ the light of the World Three things concerning this communion First what it is it is spirituall In how many senses it is spirituall Two things wherein this communion consisteth and that in two things First a communion of state and that in diuers respects Secondly this communion consisteth in a communion of practise And this is first generall Secondly it is particular And this diuers wayes First in regard of gifts Non tollitur gratiarum diversitas nec conuellitur ordo politicus Calu. Secondly in regard of their wants and that diuers wayes Thirdly this communion of practise in particular is in respect of their doings Fourthly in respect of their sufferings Fifthly in respect of their affections Sixthly in respect of themselues and all they haue Thirdly the extent of this communion Cautions herein to be obserued This communion extends to the Saints in heauen The Reasons are of fiue sorts first in respect of God The second sort of reasons in respect of Christ The third reason in respect of the Spirit Fourth sort of reasons are in regard of the faithfull them selues in diuers respects Fifrh sort of reasons are in regard of our aduersaries Things to be done that we may maintaine this communion Trials whether we practise this communion Teaching two things First knowne to God prooued Secondly to themselues Thirdly none but God and themselues know it The fourth generall Head in this question which is the diuision of the Church which is partly of the name partly of the thing it selfe First of the name Secondly of the thing it selfe Three wayes how the Church is distinguished Into vniuersall or particular Secondly it is distinguished into the Church Militant and Triumphant What the Militant Church is defined This warfare is spirituall in three respects That the good Angels are parties of this Church Militant in some sense though noâ— parts of it What the Church Triumphant is Eight differences betweene the Church Triumphant and Militant And in it fiue things What to be considered of fâ—r the fitting helping and directing of vs in this warfare A third diuision of the Church into visible and inuisible Of the Church inuisible and of the inuisibilitie of it in fiue senses The Church signifying the vniuersall company of Gods chosen in heauen and earth in this sense it is inuisible actually and potentially Secondly the Church signifying the company of beleeuers in earth is inuisible simply or after a sort Generall aduertisements concerning the Church inuisible and visible Differences betweene the vniuersall inuisible and the vniuersall visible Church Vid. Zanch. in Hos 2.8.9 p. 51. August in Ps 10 Hierom. cont Lucif Exceptions of Papists out of the fifth of Matthew for the visibilitie of the Church answered The second exception out of Mat. 18.17 The third exception out of Rom. 10.10 Nine things considerable in a visible Church First the definition of it Vera ecclesia est quae profitetur Christi fidem Bellar. de ecclâ—s milit p. 249. First some Churches are either vniuersall visible Churches or particular visible Churches First Particular visible Churches are first Nationall Parochiall or domesticall Jnstances first of a Prouinciall Church Secondly of a Parochiall Church Thirdly of a Domesticall Church Secondly they are either more or lesse visible Thirdly