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
their Armes and Liueries whereby they are distinguished from all other Companies yea we know that euery Lord and great man hath his Badge and Cognisance whereby his seruants and attendants are to bee knowne from other mens So the Lord Iesus Christ the Lord of Lords the great and glorious God of heauen and earth hath his Badge and Cognisance whereby his Seruants are distinguished and discerned from all other from the seruants of sinne and from the seruants of the world and from the seruants of men True it is that the Church inuisible is knowne to God alone because none but hee is the Searcher of the heart But the Church visible is therefore called visible because it hath certaine sensible notes and markes set vpon it that at the sight thereof it may bee knowne to be the Church of God I doe not speake here of the inward markes which God doth set secretly on his Children as that they are borne of God ioyned by faith vnto Christ their head endued with the Spirit of Adoption assuring them of Gods fauour and perswading them to holinesse and an inward loue and affection to the Brethren for by these they are onely knowne to God and to themselues but I speak of outward markes wherby they are knowne to others such as that therby the world may take notice of such a congregation so marked that they are a true visible Church of God This was a mattter practized in the former Testament and prophesied for the latter Isai 19.19 that the visible Church should bee thus marked out And surely it is very necessary that there should bee such outward tokens and markes to discerne it by First in respect of those that are within the Church for the surer confirmation of their hearts that they are in the right way as also for the publike testification of faith and Religion to bee in the world And secondly in respect of those that are without for many arrogate falsely the name of the Church vnto themselues as false Prophets and Heretikes and Schismatikes all which may bee discouered plainely by these markes that they are not such as they pretend themselues to bee as also because some of them that are without belonging to Gods election by these markes discerning the true Church may thereby be allured to ioyne to her Communion and so bee brought to God that all the rest may be left vtterly without excuse that being shewed by such palpable and plaine evidences which is the true Church out of which there is no saluatioÌ„ yet they wilfully refuse to assemble thereunto what is to be thought of such but that they are rebells against God and enemies to Christs Kingdome that when hee displaies his Banners openly they will not come into the fight on his side but take part against him Now these outward markes haue certaine qualities or properties belonging to them which wheresoeuer they are found they make these markes legitimate and to bee acknowledged to bee true and sufficient else they are not to bee admitted Now these qualities or properties belonging to these markes of the Church are two first that these marks and notes of the Church must bee essentiall to it secondly that they must bee better knowne to vs than the Church it selfe First they must bee essentiall that is such as concerne the very being of the Church some concerne the well being of the Church as Discipline and such like which wheresoeuer it is found it makes that Church more pure sound and perfect than other Churches that want thâ—m But the markes wee seeke after are such as concerne the very being of the Church so that wheresoeuer they are found there is certainly the true being of a visible Church and also wheresoever the Church visible hath any true being at all there are these found And this qualitie is attended with three others that are subordinate to it and follow consequently vpon it as first these markes must haue this being that as they are essentiall to the being of the Church so they must bee common to euery Church visible throughout the world for if any Church bee without them then they are not sufficient markes secondly they must bee proper to the Church visible and to no other Congregation in the world for if these marks agree to any other Congregation there is no certainty in them to finde out the Church by them Thirdly they must alwaies bee ioyned together so that wheresoeuer there is a true visible Church there are these markes and wheresoeuer these are there is a true visible Church for if at any time they bee asunder then there is a time when a Church visible is not to bee discerned from other Congregations I doe not say they are alwaies found in the same degree but sometimes more sometimes lesse alwaies in some measure And this is the first quality of these markes with the subordinate qualities that follow vpon them The second property or quality of these markes is that they must be better knowne than the Church it selfe for to seeke out a thing vnknowne by that which is as much vnknowne or a thing little knowne by that which is lesse knowne is a thing preposterous and absurd wee are neuer the neerer but if wee would seeke out a thing wisely wee must seeke that which is unknowne by that which is knowne and that which is but a little knowne by that which is more knowne for that which I know another by must bee beter knowne to mee than the other as for example If I know a man by his face or by some wart or mole vpon it then I must know that better or at least haue a more particular impression of it in my minde than of the man himselfe So the notes and markes of the Church must be better knowne to me than the Church it selfe And both these markes and notes must concurre together for being a certaine marke it must bee first able to direct vs to the thing wee seeke and secondly such as may not deceiue vs therein if it bee a thing well knowne and yet not essentiall it may direct but it is apt to deceiue againe if it be essentiall and not best known as it is not apt to deceiue so it is not able to direct therefore they must both concurre together So then the issue of all is this That whatsoeuer things doe so belong to a visible Church that being examined by these notes they will stand answerable thereunto these and none other are to bee acknowledged right marks thereof Now there is none that will hold the touch of these notes but these three the Word preached the Sacraments administred and thirdly obedience professed to that which they both require which because it is the maine substance of all that which is spoken touching this point wee will deliuer and handle it by way of obseruation Doctr. The obseruation is this That the preaching of the Word and the administration
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
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
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
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
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.
the Apostle exhorts vs Iam. 1.12 My Brethren count it exceeding ioy when ye fall into diuers Temptations Fourthly as we must not take it heauily but reioyce in it so we must prepare and arme our selues for it before hand As a man that is to fight against his enemies will fit and prepare and arme himselfe to the Battell so must we Our enemies will be sure to be prepared against vs and therefore if we be not prepared against them how shall we be able to withstand them and therefore we must be continually preparing our selues to incounter with sinne and Satan and all our spirituall Enemies As we must prepare our selues to this Battaile So fiftly we must carry our selues resolutely and valiantly in this fight and see that we fight a good fight of faith as fighting the Lords Battails Thus Ioshua incouraged the people to warre because they fought the Lords Battails Now to fit vs and to helpe and direct vs in this warfare Consider these particulars First what enemies they are that we fight against Our enemies are many euen a world of enemies the Dragon and all his Angels the World and all her Children and Darlings the flesh and all the wisedom and sense thereof for all that is enmity against God Sinne Death Hell all come with open mouth to deuoure vs. This is it the Apostle saith Ephes 6.12 Wee wrestle not against flesh and blood that is not onely against flesh and blood but against Principalities and powers against worldly Gouernors the Princes of the darknes of this world against spirituall wickednesses which are in high places Marke how the Apostle sets them out in all their Terror and power marching as it were with their Colours displaied in all their Ruffe Brauery And this he doth not to dismay or discomfort vs but to incourage vs and to whet vs on that we seeing how many and how strong and how resolute our enemies be we should labour to be as resolute as they Secondly we are to consider what weapons we are to vse we must put on the whole Armour of God Ephes 6.11 And specially we must labour to be furnished with these two parts of this Armor Prayer and Watchfulnesse nothing is more necessary to a Souldier in time of warre then watchfulnesse for if he fall asleepe his enemy comes and kills him or else if his Colonell comes and findes him hee kils him Therefore the Apostle 1. Pet. 5.8 exhorts vs to watchfulnesse Bee sober and watch for your aduersary the Diuell like a roaring Lyon walketh about seeking whom he may deuoure But what kind of watching is this This is not to watch with a Bille on our shoulder but it is to watch ouer our owne hearts Thirdly we are to consider how far forth we are to fight euen to the death not onely of sinne but euen to the death of the body too if neede bee Reuel 2.10 Bee thou faithfull vnto the death and I will giue thee the Crowne of life And we must resist euen vnto blood Heb. 12.4 wee must fight till wee stand vp to the knees in blood and not yeeld to sinne wee must fight till we ouercome wee must not onely fight but we must fight so long so hard so happily that wee may ouercome But how shall we ouercome if we fight till death if we die in the fight I answer Wee may ouercome for all that for that death is but to the outward man It is the Spirit and inward man that ouercommeth and therefore though we be slaine yet we ouercome Reuel 2.1 Fourthly wee must consider what helpes and forces wee haue on our sides surely more then are against vs we haue such an Army that all the world cannot yeeld the like wee haue God and Christ and the holy Spirit and all the holy Angels to helpe vs we haue the prayers and wel-wishings of all the faithfull in heauen and earth we haue the Word the Sacraments the examples of Christ himselfe and all the faithfull to incourage vs. And who would not fight hauing all these to fight for him and with him And who would or can doubt of the victory seeing we haue all the powers and forces of heauen and earth to assist vs and to take part with vs Onely the powers of hell are against vs and how can they hurt vs Fiftly and lastly we are to consider with what minde wee are to come into the field and to defend our selues Not for fashion nor for company nor to bee seene nor to get profit but we must come with this mind to obay and to glorifie God to maintaine his Lawes and kingdome and to vphold that spirituall life that God hath endued vs withall and to destroy and keepe vnder the power of Satan and the malignant Church and not with any sinister intention whatsoeuer And thus if wee obserue these Rules they will be good meanes to fit vs to this warfare and to direct vs in it as also to helpe vs to ouercome The third Vse is for singular comfort to all Gods children Vse 3 that howsoeuer wee suffer many Conflicts here yet all our afflictions and tribulations and Conflicts shall one day be rewarded and recompenced plentifully with a Crowne and that in heauen as wee suffer with Christ here so wee shall raigne with him hereafter Therefore let vs see that wee bee fighters in this Battell and that wee fight a true fight else wee shall haue no such reward But if wee doe thus fight wee are sure to haue our Reward What then though sinne tirannize the Conscience thâ—eatens the world persecutes and the Diuell sometimes puts vs to the worst yet our comfort is we shall certainly haue the victory and so a Crowne at last Therefore let vs not thinke much to endure troubles here for a while for we shall be conquerors yea more then Conquerors faith the Apostle Rom 8.34 35. We are more then Conquerors he doth not say yee shall be but you are already more then Conquerors through him that loued vs. Lastly this shewes vs how much we gratifie Satan and wrong the Lord when we yeeld vnto sinne we betray him and his cause and his glory as much as in vs lies into his enemies hands yea we fight against God for Satan Hee that is not with me saith our Sauiour is against mee yea we wrong our selues exceedingly leauing the glorious and honourable Colours of the Lord that made vs and fighting vnder Satans Banner And so much for this Point and for this Lecture The eighth Lecture of the Church IN handling the diuision of the Church which was the fourth generall Head I shewed that it was partly of the name partly of the thing it selfe Of the name we spake fully For the diuision of the thing it selfe I shewed you that it must not bee vnderstood so as if God had many kinds of Churches for the Church is but one as I haue formerly prooued But this diuision is a distinction which puts
a difference betwixt one and the same Church in one respect and betwixt the same Church in another respect We considered of it as it was distinguished in three respects First in respect of the bounds and compasse of it and so we shewed that there was a generall and a particular Church Of the generall we had before spoken of the particular we were hereafter to speake when wee come to speake of the visible Church Secondly it was considered in respect of the seuerall portions and states allotted to vs and that was twofold the first in this world which is a fight or warfare the second is in the world to come which is a Crowne or Triumph In the first respect the Church is called the Church Militant In the second the Church Triumphant of this we spake the last time Now we are to speake of the diuision of the Church in the third respect And that is in respect of the outward state of it in this world and so it is visible and sometime seene vnto the world and inuisible sometime not seene to the world The Church of God doth sometime attaine to such a flourishing prosperous estate in this world as that first her members are many in number secondly they haue an outward forme of setled Gouernment thirdly their Religion is countenanced at least not violently opposed by the State and Authority where they liue Fourthly they make open profession of their faith and Religion Fiftly they haue publike and solemne Assemblies at ordinary and seasonable times and in due and conuenient place where the Ministers teach the Word and where the people heare the Word preached and where the Sacraments are administred and Discipline executed at least in some measure and that without danger and without prohibition I say the Church doth oft-times attaine to this state euen in this world and then it is called visible On the other side sometimes it is brought to such a low and distressed estate that scarce any of these are found there but rather all quite contrary First their number is small secondly they haue no such outward forme of gouernment setled amongst them at least not so exercised as that thereby the world should take notice of them that they are such a holy Society thirdly they and their Religion is distasted disgraced derided hated and persecuted euen to the very death Fourthly their profession is secret Fiftly their assemblies and meetings for Religious exercises are seldome or none at all or at least very priuate at such vncertaine times and in such priuy and close places as they can light vpon and that are best and fittest for their owne safety Lastly they are depriued and debarred of the publike vse of the ministry of the word and of the Sacraments and discipline And in this case it is called an Inuisible Church So you see in generall how the state stands between the Church visible and inuisible Now we are to speake of them in particular First of the Church inuisible The Church of God is said to be inuisible in these fiue Senses First it is inuisible because it is not seene nor acknowledged by the men of the world neither is it possibly to be discerned by the sense of the naturall man but whosoeuer sees it and knows it to be the Church of God must haue a better light then that of nature Secondly it is inuisible in respect of the inward graces it is endued withall as their Election Faith c. for these are not visible at all and so it is inuisible euen then when it is most visible Thirdly it is inuisible in this sense because the greatest and chiefest part of it is in heauen and so not to be seene by mans eye Fourthly the Church is inuisible in this respect because that Congregation that professe themselues to be the true Church of God are indeed sometimes no better then the very Synagogue of Satan such as ouerthrow the foundation and persecute that which is the true Church of God indeede and so vpon Tryall proues a false Church and so makes the true Church inuisible not to bee seene of men whiles the false Church intertaines mens eyes and thoughts doting vpon her deluding them and blearing and dazelling their sight they cannot nor do not looke after any other and so the right and true Church lies hidden from their sight euen as the painted Harlot carries away mens eyes from beholding the modest Spouse So while men dote vpon the painted shewes of a false Church they cannot behold the true Lastly the Church is inuisible in this sense because though there bee some true professours yet there is no publike profession at all or else it is very secret so that there is no certaine outward Testimonies whereby it may bee knowne to be the true Church In these fiue respects the Church may bee said to bee inuisible Marke this well for herein stands the difference betwixt vs and the Papists The Church say they must be so notoriously visible that there must be a great number of them and they must make open profession of their Faith and must carry themselues so as that euery man and woman may know that they are the Church and that euery one may know which is the true Church whereunto hee is to ioyne himselfe Opposite to this we say the Church is sometimes inuisible in these respects before set downe So howsoeuer there may bee alwaies a Church yet it cannot bee alwaies so notoriously knowne to all the world Further we must consider that the Church doth somtime signifie the vniuersall Company of Gods chosen in heauen and in earth sometime onely the Company of Beleeuers on earth When it signifies the vniuersall Company of Gods chosen in heauen and earth in this sense it is simply inuisible and that both actually that is it is not seene and also potentially that is it cannot be seene as in the first second and third senses we haue shewed For first neither can the naturall man see them nor secondly can their graces be seene neither thirdly can the greatest and chiefest part of them be seene being already in heauen Secondly when the Church signifies the company of Beleeuers on earth it is inuisible either simply or after a sort simply and so there is no Church on earth inuisible but in the first and second senses onely or else after a sort that is as opposed to famous visiblenesse generally pretended by the Papists namely that there is a great multitude alwaies openly professing the true Religion and that in such outward shew state and carriage that it is or may bee generally knowne to bee the true Church and that any faithfull man may point with his finger to such a Congregation and say boldly This is the true Church and so may see and know which is that holy Society amongst men where he may safely and where he must ioine himself for his saluation And in this sense that
Bellarmine tendeth directly hereto and they labour to proue it with all their power and it stands them vpon for if this doth not stand the whole forme of their Church falls to the ground For whereas they say the true Church is alwaies notoriously visible and therefore their Church being so is the true Church We say and haue prooued that the true Church of God is sometime brought into such straights that the outward face thereof doth not at all or at least doth hardly appeare and therefore it will follow that if their Church haue and shall be alwayes notoriously visible then theirs is not the true Church Their exceptions bee of small moment if they be well considered I will stand but vpon two or three of the chiefe They alleage out of the fifth of Matthew and the fourteenth Verse That the Church is the light of the World now the light is alwaies seene therefore the Church is alwayes seene I answer This is spoken personally to the Disciples Ye are the light of the world and it is to be extended to the Ministers of the Gospell in regard of the Duty of Holinesse to be practised by them that they should not walke offensiuely to the World but rather to prouoke them to the practise of holinesse by the light of their good example How doth this serue then to proue the continual visiblenesse of the Church Besides I say that a Light may bee eclipsed for a time and yet be a Light still The Moone is a Light and yet not alwayes visible for sometimes it is eclipst and yet then it is as good a Light as when it is in her full brightnesse and therefore if this were to be vnderstood of the Church it doth not proue that it is alwaies visible because it is a Light Further I say that by that reason their life for that is as well if not chiefely vnderstood by the Light as vers 16. is also without error too as well as their Doctrine and that alwayes which is not so Lastly if it doe giue Light alwayes yet it is but to those that are in the house verse 15. that is to those that are members of the Church and that wee easily grant but what is this to proue the notorious visiblenesse of the Church to the world Secondly they alleage the eighteene of Matthew and the seuenteenth vers where our Sauiour saith Tell the Church and therefore there must bee alwayes a visible Church Marke saith Campian here is a remedy for a disease now the disease remaines alwaies and therefore the remedy must alwaies remaine I answer It is true it is a remedy for those that lie in such a state there spoken of and in some sense it is alwaies performed euen when two or three are ioyned together in the faith though there be no knowne visibility they may tell one another for it is not here meant that they shall appeale to Rome Their third exception is this but say they they that beleeue be they few or many must make profession of their faith else they cannot bee saued Rom. 10.10 now if they must alwayes make profession then they are alwaies seene and so the Church is alwayies visible I answer It is true they must professe alwaies and so they doe except it bee in time of their infirmity But must they do it to all the world No they may doe it among themselues alwayes though there bee but two or three of them yea and when they are many they may doe it to the eye of the World too if there bee no certaine danger in it yea though there be certaine danger in it yet if they haue a calling to it they are resolute euen to die for the profession of it and that is as much profession as is required And yet because their number is but few and that they liue in certaine places and are in this case for the most part obscure and simple men therefore it is not possible that any such generall notice should bee taken of them and those that doe heare of them or see them are vsually little mooued by their example at least they are seldome perswaded that they are the true Church and so ioyne with them Therefore there is no such perpetuall notorious visiblenesse of the Church as they would haue We will returne vpon them with these two Points and choke them with these two bones First wee aske them where the Church shall be when Antichrist comes for they themselues confesse that in Antichrists time there shall bee a desolation of the Church therefore by their owne confession it may and shall be sometimes inuisible Yea but say they ours is the true Church still though it be then obscured and we say then that Antichrist is come and our Church obscured therefore by their owne reason our Church is the true Church The second is from their Church which they haue here among vs they haue a Church here among vs here be Papists and Masses Arch-priests and Priests this themselues will not deny nay they boast of it sometimes yet is their Church visible among vs They will not affirme it at least they will not say it is visible in their sense that is that the world may take notice of it neither was it euer countenanced nor tolerated in our State so that in our sense and to vs it is inuisible and so may our Church bee to them The second Vse is for admonition to admonish vs that Vse 2 wee should not alwayes expect a glorious estate of the Church outwardly this is for earthly States and Kingdomes wee must not dreame of a temporall Kingdome here for Christs Kingdome is spirituall not of this World The Papists they say that it must be as glorious outwardly as any kingdome in the world but we must take heed that we be not carried away with shewes with the lookes of the Whore for Gods Kingdome comes not with obseruations Vse 3 Thirdly this may minister comfort to vs and may stay vs in the most desperate times that are when Satan rages most when persecutors are most bloody and deadly when the Prophets are slaine Gods Altars destroyed the Couenant forsaken when wee see hauocke to bee made of the Church faith renounced when wee see those that made great profession of Religion to hide their heads and like Starres to fall from Heauen when we see the Sunne to bee darkened and the Moone to bee turned into blood when we see Antichrist in his pride and pompe in the very Temple of God himselfe when wee see Heretikes swaying the World after them Schismatikes cutting and tearing out the bowels of their Mother the Church Nay euen in the generall Apostasie and reuolt from all Grace and Religion when there shall bee no honesty nor conscience found amongst men yet be not dismayed but rest thy selfe fully contented and satisfied with this truth that surely still God hath his Church in the World though there bee no
all which is aboue all and through all and in you all And in the 1 Cor. 12.6 the Apostle speaking of the edification of the Church vseth the very word in the note There are diuersities of operations saith he but God is the same which worketh all in all And this we shall find to bee the voyce of Gods Church Psal 95 6 7 8. Come say they let vs worship and fall downe before the Lord our Maker c. hee is our Lord our Maker our God and wee are his people of his pasture his sheepe of his hand Why but all other are his people Yea but we are his people after a speciall manner Ephes 2.10 Wee are his workmanship But you will say so are all things else Yea but we are another kind of workmanship wee are created in Christ Iesus vnto good workes we haue not onely our being but our well-being from him hee hath not onely created vs as men but re-created vs or regenerated vs as new men wherein howsoeuer many things concurre as the Word and Sacraments c. yet all is his doing hee is the worker of it he is all in all Let vs inlarge our thoughts in this point that God is all in all in causing of his Church and let vs consider first how euery one of the three persons in the Trinitie haue a speciall and an effectuall hand herein First God the Father the first person he hath a speciall hand in it Ioh. 6.44 No man can come vnto me except the Father which sent mee draw him So likewise the second person Iesus Christ hee hath a speciall hand in it Ioh. 14.6 No man commeth vnto the Father but by me So likewise the third person the holy Ghost he hath a speciall hand in it 1 Cor. 12.3 No man can say that is by a true perswasion that Iesus is the Lord but by the holy Ghost God the Father he loues the world and in that loue of his hee decreed that such and such should be gathered to his Church and so be saued and also in that loue sends his Sonne to redeeme vs and to pay our ransome and giues vs his Spirit to sanctifie and to comfort vs that are his Church So likewise Christ Iesus hee loues the Church and in this loue of his comes downe from heauen and takes our nature and our sinnes and our punishment vpon him and layes downe his life for vs that hee might purchase the Church with his owne blood as the Apostle speakes Act. 20.28 and incorporates vs into himselfe and makes vs bone of his bone and flesh of his flesh Ephes 5.30 and brings vs to his Father Ioh. 14.6 So likewise the holy Ghost he loues them and in that loue which hee carries to them hee comes and dwels in them and enlightens them gouernes them and frames them to obedience sanctifies them and applyes the meanes of grace to the particular conscience of euery one of them hee makes them apprehensiue of that course whereby they are saued and applyes it vnto them 1 Cor. 2.10 12. Secondly euery part and seuerall worke that tends to our saluation is of God as first Election that is from God Ephes 1.4 He hath chosen vs in him c. so our Calling is from him Rom. 8.30 Whom he predestinated them also he called likewise our regeneration is from him Ioh. 1.13 Which are borne not of blood nor of the will of the flesh nor of the will of man but of God So also our teaching is of God Ioh. 6.45 They shall be all taught of God Our iustification is also of him Rom. 8.33 It is God that iustifieth Lastly our sanctification is from him 1 Thes 5.23 Now the very God of peace sanctifie you throughout c. So that euery seuerall worke that tends to our saluation is of God Lastly euery seuerall meanes both within vs and without vs is Gods doing but of this we shall speake in the Reasons and therefore we will now come to them Reas 1 The Reasons are these God is all in all in his Church First because the Church is Gods House 1 Tim. 3.15 now who should build a House for God but God himselfe Reas 2 Secondly the visible Church is a meanes to worship God by Deut. 12.11 Where God puts his name there he will be worshipped Now who shall or can prescribe Gods worship but himselfe therefore he is all in all in his Church Reas 3 Thirdly the living members of the Church are Gods adopted Sonnes members of Christs mysticall body Kings and Priests unto God in all which the like causes God is most sensibly all in all in his Church for hee makes them Kings and Priests c. Revel 1.6 Fourthly to be made a Church or a true member thereof Reas 4 is altogether a worke wrought vpon the heart now God onely workes upon the heart all other meanes and instruments are excluded but onely so farre as they are assisted by him Lastly consider the efficient cause in comparison to all Reas 5 other causes and then it will appeare plainely that the cause of all causes is the Lord himselfe First the efficient cause is God himselfe yea and hee alone which is proofe enough that God is all in all Secondly the instrumentall causes they are wholly and onely of him First for the outward causes as the Word Sacraments Ministers and Gifts First God ordaines them and giues them their being and therefore they are called Gods Word and Gods Sacraments and Gods Ministers and Gods Gifts Eph. 4.11 12. he hath giuen some to be Apostles some to be Prophets and some to be Euangelists and some Pastors and Teachers for the gathering of his Saints for the worke of the ministery c. Secondly he vouchsafeth the presence and tender of them to such persons and places where hee would haue his Church to be as we may see Act. 16.6 Paul Silas were forbidden by the holy Ghost to preach the Word in Asia and Vers 7. the Spirit suffered them not to goe into Bithynia And in the tenth Verse it is said they went into Macedonia being assured that the Lord had called them to preach the Gospell there Sometimes God restrayneth the meanes from some and enlargeth them to others as Matth. 10.5 Goe not into the way of the Gentiles compared with Act. 13.46 47. It was necessary saith the Apostle to the Iewes there that the Word of God should first haue been preached vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life Lo we turne to the Gentiles for so hath the Lord commanded vs c. Lastly God giues the successe and blessing to the meanes and so makes them effectuall 1 Cor. 3.5 6. Paul planteth and Apollo watereth but it is God that giueth the increase And Act. 11.21 the hand of the Lord was with them so that a great number beleeued and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse
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
are amisse and that thou shouldest ordaine Elders in euery Citie c. There by name are two principall parts of outward Gouernment set downe redressing things that are amisse and ordaining elders And these are imposed vpon Titus being Bishop of that Church and that of necessity for he was left there for this very cause And in the second and third Chapters of the Reuelation there are directions sent from heauen to the Angels of the seuen Churches and that for many things that did concerne euen the outward as well as the inward Gouernment of the Churches If wee looke into the estate of the Church from time to time we shall see that the practice was answerable that still of necessitie there was outward Gouernment in the Church Our Sauiour while hee was vpon earth among his Disciples how orderly did hee gouerne them When any thing was amisse amongst them how quietly did hee order it How orderly did hee send them out to preach How carefully did he giue them Rules for the outward Gouernment of the Church for the time to come So the Church after Christs ascension how well was it ordered and gouerned As wee may see Act. 1.13 14. Where it is said that the Apostles continued with one accord in prayers and supplications with the women and Mary the mother of Iesus and his Brethren And Act. 2.42 they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer And Act. 6.2 3 c. When that matter of difference arose concerning the poore how wisely did they order it and chose out men from amongst them fearing God for the performance of this businesse So here we see how well the Church was ordered and gouerned after our Sauiours Ascension See it further Act. 15.2 and forward when there arose dissention in the Church about Circumcision what did they doe They called the Apostles and Elders together and so they ordered what should bee done in that businesse so here wee see is outward Gouernment still And so Phil. 1.1 the Apostle writes to the Bishops and Deacons of that Church that is to the Gouernours of it So that we see that of necessity there is required an outward Gouernment in the Church of God to bee administred by men And so much for the proofe of the point The Reasons are many and of diuers sorts some are drawne from the nature of God some are drawne by comparison from other Assemblies the third sort are drawne from the persons that are to be Gouerned and the last sort are drawne from the Offices that are to be exercised and the businesses that are to be done in the Church The first sort of Reasons drawne from the nature and will of God are these First God is the Author not of confusion but of peace as wee see in all the Churches of the Saints 1. Cor. 14.33 The Apostle giues all the Churches of the Saints for instance in this point that God is the Author of peace in all them as hee commanding it and they obeying Now what peace can there bee or how can it be maintained but by Gouernment therefore wheresoeuer there is a Church of Saints there must of necessity bee Gouernment Againe secondly Holinesse becomes Gods House for euer saith the Prophet Psal 93.5 but without Gouernment there can be no Holinesse at least in the outward man and therefore of necessity outward Gouernement must bee in the Church The second sort of Reasons are drawne by comparison from other Assemblies what Company is there without Gouernment In heauen there is order and Gouernment amongst the Saints and Angels themselues some amongst the Angels for order sake are aboue the rest there are Principalities and Powers and Thrones c. I do not say as the Papists doe that one Angell is aboue another in degree but in order at least Christ is the Head and gouernour of them all and that personally so there is a Gouernment in heauen And as it is in heauen so it is in earth What Company or Corporation either in the City or Kingdome is or can consist without Gouernment And is not the Church the Company of Gods Saints so they are called Ps 89.7 and can that be without Gouernment So in an house there can be no peace nor liuing together in it without Gouernment The Church is the House of God the City of God the Kingdome of his owne Sonne and therefore there must be of necessity an outward gouernment in it exercised by men yea Hell it selfe though it bee the place of all disorder and confusion yet they haue some Gouernment amongst themselues else their kingdome cannot stand The third sort of Reasons are taken from the nature of the persons of whom the Church consists and they are men and therefore to be gouerned and that by men Some are tractable and these are gently to be led others are obstinate those are to be drawne with strong hand some are Nouices and they are to be fed with milke others are of stronger growth and they are to be fed with stronger meat some are out of the Church that must be called in these are to be admitted others are within the Church misdemeaning themselues these are to be cast out Therefore there must be Order and Gouernment in the Church for the doing of all this Lastly there must be gouernment in the Church in respect of the offices and businesses that are to be done in it the Word and the Sacraments are outward things and therefore are outwardly to bee administred Officers are to be chosen Lawes to be made controuersies and contentions are to bee pacified the Sicke are to bee visited the Poore are to be releeued Offences are to be punished and sundry other things are to be done which without outward Gouernment it is not possible they should bee well done Therefore of necessity there must be this outward Gouernment in the Church Vse 1 The Vses of this point are these First this is against Anarchy and for reproofe of such as will haue no Gouernment in the Church their owne necks will endure no yoke and therfore they blush not to say that there should be no yoke at all laid vpon Christians and some of them haue gone so farre that they will not endure ciuill Magistracy neither they hold it vnfit for the estate of the Gospell to be vnder Gouernment Wee are called to liberty say they Iesus Christ hath set vs free and therefore we need no Gouernours It is true wee are called to liberty but wee must not vse our liberty as a cloake to our sinnes What liberty and freedome is it that wee haue Is it not from sin and Satan and the curse of the Law It is not a state of liberty in respect of the outward man but in respect of the inward man for the best liberty the outward man can haue is when it is made conformable to the ordinances of God and such wholesome Lawes
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
be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
but say they the Saints in heauen can know the desires of our hearts by our words But how shall they heare our words God reueales them say they to the Saints I answer there is no warrant for that And thus we see that the Papists making other intercessors besides Christ they iustle Christ out of his roome or set others on the Bench with him and so much of their error in Doctrine concerning the direct Office of the mediator The third point is concerning images they teach that images are to be worshipped though God himselfe hath exprssely forbidden it Exod. 20.4 in the second Commandement and if that Commandement forbid Idolatry as what other meaning can it haue then they teaching the contrary doe teach flat Idolatry And if Idolatry be spirituall whoredome and if a Spouse playing the Harlot is to be diuorced from her husband both which are largely set forth in Ezech. chap. 16. Then howsoeuer the church of Rome hath beene the Lords owne Spouse yet vpon this abominable whoredome she deserues iustly to be diuorced and cut off as a filthy Strumpet but let vs heare how this Harlot pleads for her selfe to saue her credit and honesty First say they we worship not the Image but God in and by the Image I answer did not the heathen doe so and yet they were abominable Idolaters yea say they but they made Images of the false gods we of the true God I answer yes they made Images of the true God too Acts 17.23 whom ye ignorantly worship him declare I vnto you saith the Apostle And did not the Israelites worship the true God in an Image Exo. 3â— 9 and yet they were horrible Idolaters nay the very resembling of the inuisible God in any mâ—de image is in the second CoÌ„mandement and else where directly forbidden as flat Idolatry Nay is it possible that any man falling downe before the Image to worship God in it can be freed from worshipping the Image it selfe at least in outward worship which worship God challengeth as intirely to himselfe as the inward the matter is so plaine that themselues confesse that they worship the Image but here they haue another deuice some honour say they we giue indeede to the Image it selfe but that is a lesser honour but the greater we giue to God alone so they distinguish without any ground from the Scripture for both these worships are condemned alike in the Scripture Rom. 1.25 there the great worship is condemned Galat. 4.8 there the lesser worship is condemned when it is not performed to God Besides to examine the matter a little further I would faine know whether that lesser honour which they giue to the Image be any part of that worship which is due to God or not If they say it is not then there is some religious worship which is not due vnto God and so the Saints belike haue that which is not befitting his Maiesty whereas wee know that little great worship is all too little for his greatnesse If they say it is part of that worship which is due to God then it is plaine Idolatry for God will not giue the least part of his glory to any other Esa Lastly if this lesser seruice could or were or might be giuen to Images yet not the greater worship but they giue to the bread in the Sacrament to the wooden Crosse yea to the Image of God and Christ this greater worship this very Latria this they professe to be due and accordingly they giue it them which is as grosse Idolatry as any among the heathen We come now to the last point concerning their Corruption in Doctrine and that is in the matter of Iustification which is the life of Religion and the ground of Saluation as being our reconcilement to God and acceptance into his Fauour wherin consists our whole Comfort and true happinesse therfore to erre in this point is most dangerous of all The Apostle saith directly Gal. 2.16 that a man is not iustified by the workes of the Law they say directly that a man is iustified in part by his owne works And here they mince it lest they should make a manifest Contradiction to the world and say that their works doe not iustifie of themselues but because of the diuine Grace dwelling in vs which makes vs worke and that we are saued by grace the Apostle saith it and ye grant it where then is the difference Surely the difference is very much though in appearance there bee little or none at all For by grace they vnderstand the gifts of Grace inherent in vs as faith and hope and loue c And so they directly conclude that our Iustification is by inherent Righteousnesse But the Apostle saith and so say we that we are iustified by the Grace and free Fauour of God in Christ Ephes 2.8 9. and Titus 3.3 and not by the workes of Righteousnesse which wee haue done Our Iustification is onely by Christs Righteousnesse imputed which wee apprehending onely by Faith that is beleeuing it for our selues and so applying it to our owne State by the comfortable perswasion of Gods Spirit in our hearts are therefore iustified by faith alone Alone I say not but that it is ioyned with good works in our liuing but because Christ our Iustifier is apprehended by our faith and not by our works Gods plaine truth without any quillets is this God is all in all for our saluation hee chose vs to saluation before the world was he calls vs takes vs out of our filth and bestowes his Spirit and the gifts thereof freely vpon vs and hee receiues vs into glory at the end of our life and all this he doth freely for his names sake and for the grace and mercy and merits of Christ Iesus without any merits of our owne or deseruing the least blessing at his hands this is the plaine truth of God the opposite whereof is a most fundamentall error and they that disclaime it not I see not how they can possibly be saued And so much be said for their errors in matter of Doctrine Secondly their errors and corruptions in matters of practice and they are of two sorts The first is their corruption in practice in the carriage of Gods worship And the second is their corruption in their ordinary manners First for the carriage of Gods worship they are exceedingly corrupt in their practice and this we will shew first in the generall Secondly in the particular parts of it In the general carriage of Gods worship they erre and are foulely corrupted for take it as it is caried by the Popish faction and it is fitter for man yea for an Idol then for the true and liuing God to be honored and serued by for first it is a carnall seruice full of Rites and Ceremonies like vnto that of the Iewes Heb. 6.10 Which stood only in meats drinks and diuers washings and carnall ordinances imposed on them
sleepes not Mat. 13. he and his are alwaies vp in armes against vs therefore we must be so against them And take this for a Rule that looke whensoeuer wee intermit out fight wee doe so farre forth for the time suffer our selues to bee ouercome if once wee start aside the enemy gets the more vantage of vs. Lastly it is generall against all the aduersaries of God and of his Religion for Satan and all his forces bend themselues against God and against his Church and therefore the faithfull must bend all their forces against Satan and all the aduersaries of Gods Church God promised to Abraham Gen. 12.3 that he would blesse them that blesse him and curse them that curse him And so must all Abrahams seed the faithfull doe for God as they must loue all that loue God so they must fight against all that fight against God A question may be demanded here Whether the good Angels be not also parts of this Church Militant I answer They are parties in this businesse in some sense for though the enemies cannot annoy them and therefore they need not neither doe they fight for themselues yet doe they fight for vs as true guardians and assistants and as Gods Instruments and Messengers to succour vs or to disclose and destroy our enemies and their enterprises against vs. They are heauenly Souldiers not onely in generall as the Starres and all the Hoast of Heauen are but in particular assisting vs in our spirituall warfare and that personally and by their office they comfort vs in our temptations as they did our Sauiour Christ Matth. 4.11 after his temptation And so Luk. 22.43 they comforted Christ in his agony there appeared an Angell from heauen comforting him And Psal 34.7 the Angels are said to pitch their tents round about them that feare God So that the Angels are not only about vs but they pitch their tents about vs to fight for vs and they do also deliuer vs. So then in some sense they are parties in this warfare yea but yet because they are out of the danger of the enemies that they cannot annoy them therefore they cannot properly bee said to be any part of the militant Church Secondly the Church Triumphant what is that That is the Congregation of Saints in heauen that haue already finished their warfare and ouercome their enemies and do now raigne and triumph in glory together with Iesus Christ in his Kingdome But because I haue spoken of this Point before therefore I will not now stand vpon it onely we will here shew some differences betwixt the Church Militant and the Church Triumphant and so come to an obseruation arising from hence The differences are these following The Church Militant The Church Triumphant 1. The Church Militant is of Men onely 1. The Church Triumphant is of Angels too 2. The Church Militant is on earth 2. The Church Triumphant is in heauen 3. The Church Militant is subiect to sinne error and misery 3. The Church Triumphant is free from them all 4. The Church Militant is running in the race 4. The Church Triumphant hath attained the Goale 5. The Church Militant are Saints in hope 5. The Church Triumphant are Saints in possession 6. The Church Militant hath need of the meanes the Word and the Sacraments c. 6. The Church Triumphant hath attained to her perfection and end 7. The Church Militant children vnder yeeres heires by promise 7. The Church triumphant are of full age seized on their inheritance 8. The Church Militant is like Christ crucified concerning infirmitie 8. The Church Triumphant is like Christ exalted and inuested into glory Doctr. The Obseruation from hence is this That seeing there is first here a Church Militant on earth and then a Church Triumphant in heauen hence I say ariseth this Obseruation That none can euer come to be members of the Triumphant Church in heauen except first they bee members of the Militant and fighting Church on earth This was figured in the passage of Israel out of Egypt into Canaan they must incounter with Pharaoh and his Hoast they must passe through the Red Sea they must wander in the Wildernesse many yeeres and sustaine hunger and thirst they must warre with their enemies euen whole Nations by the way All this they must doe before they can enter into this earthly Canaan euen so it is with vs in our passage to the heauenly Canaan We must meet with many enemies and sustaine and vndergoe many miseries as the Apostle saith Through many afflictions wee must enter into the Kingdome of heauen Act. 14.12 What are afflictions but assaults troubles temptations and fights Why through these wee must enter and through many of these saith the Apostle we shall meet with many of them here in this life yea we must passe through them saith the Apostle there is a necessitie of it it is vnauoidable The end we seeke after is Gods Kingdome why this is the way thither saith the Apostle these are the Pikes you must passe through euen many afflictions So in the 2. Tim. 3.12 the Apostle saith that all that will liue godly in Christ shall suffer persecution All those that looke to triumph in heauen must liue godly in Christ Iesus now all that will doe so shall suffer persecution whether they will or not 2. Cor. 4.17 For our light afflictions which are but for a moment cause vnto vs a farre more excellent and an eternall weight of glory not that our afflictions doe cause it by way of efficacy or merit for the Apostle saith Rom. 8.18 that the afflictions of this present life are not worthy of the glory which shall bee reuealed to vs. What is the meaning then of this place It must be vnderstood by way of order and consequence that afflictions must of necessity goe before or else the eternall weight of glory cannot follow after Reuelat. 2.10 Yee shall haue tribulation but bee thou faithfull vnto the death and I will giue thee the Crowne of life As if he should say Thou shalt haue trials and tribulations but be thou faithfull and fight and thou shalt haue the Crowne of life And the promise of life is restrained onely to those that ouercome Reuel 2.7 11 17. And hence it is that the whole course of the faithfull is called the Fight of Faith 1. Tim. 6.12 Fight the good fight of Faith lay hold on eternall life As who should say Whosoeuer thou art that hast faith fight for it or else thou shalt neuer lay hold on eternall life neuer receiue the end of thy faith which is the saluation of thy soule And Matth. 20.21 22. the Mother of Zebedeus children came to Christ and besought him that her two sonnes might sit one at his right hand and the other at his left in his Kingdome But Iesus answered and said Yee aske yee know not what Are yee able to drinke of the Cup that I shall drinke of c. that
is Can yee participate with me in my afflictions Shewing plainely that we can neuer come to heauen to partake with him in glory vnlesse first we drinke of his Cup and partake with him here in affliction And so much for the proofe of the Point Reas 1 The Reasons are these First it was so with Christ our Head Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glory And therefore it must be so with vs his members for shall wee thinke to speed better then he therefore seeing he suffered first and so entred into his glory so must we too For if we fuffer with him then wee shall also raigne with him 2. Tim. 2.12 and if wee bee first made conformable to his death so shall wee bee also to his Resurrection Phil. 3.10 11. And if wee partake with him in his sufferings so certainly shall wee partake with him in his glory 1. Pet. 4.13 14. And Luk. 22.28 29. Our Sauior saith Yee that haue continued with me in my Temptations I appoint vnto you a Kingdome euen as my Father hath appointed vnto mee a Kingdome Reas 2 Secondly it is the portion and Legacy assigned to vs by Christ himselfe Ioh. 16.33 In the world ye shall haue afflictions Reas 3 Thirdly Reason requires it that we should not be crowned vnlesse wee striue and fight 2. Tim. 2.5 6. And if wee cannot bee crowned in earth except wee fight and striue much lesse in heauen And if we doe fight then certainly we shall be crowned as the Apostle there sheweth 2. Tim. 4.7 8. Reas 4 Fourthly the malice of Satan and his instruments cause it to be so 1. Pet 5.8 Your aduersary the Diuell like a Roaring Lyon walketh about seeking whom he may deuoure hee is still bruising our heele Gen. 3. Fiftly our owne corruption doth necessarily require it Reas 5 that wee be continually exercised in this warfare For first our Corruption doth continually raise vp such fightings in vs Gal. 5.17 The flesh Iusteth against the Spirit c. And secondly our Corruptions must bee vanquished and subdued and mortified else we can neuer enter into Gods Kingdome 1. Cor. 15 50. Flesh and blood cannot inherit the Kingdome of God neither can corruption inherit incorruption therefore we must endure many conflicts here before we can come to Gods Kingdome Sixtly for the Triall and exercise and increase of Gods Reas 6 grace in vs Faith and Constancy Patience Wisdome and Experience Hope Loue and all our best graces some are begotten some tried some confirmed all vsed and exercised in this fight Iam. 1.2 3 4. Seuenthly by this meanes God seasons our hearts with Reas 7 a lothing of the world finding nothing here but troubles and fights and with a longing after heauen where wee shall be freed from them all Lastly Our Ioyes in heauen shal haue the better relish to Reas 8 vs if first we suffer afflictions and Temptations here The vses of the Point are these First this teacheth vs that Vse 1 we should neuer looke not any of vs for to haue any setled state of minde peace or quietnesse in this world so long as wee are in this vale of Teares wee are so farre from peace and quietnesse that on the contrary we can look for nothing but afflictions persecutions temptations and fightings within and terrors without no sooner is one affliction ended but another begins It is true that it is not with all alike in this case but some haue greater some lesser Conflicts but yet all must drinke of this Cup in some meausre else there is no glory for them And therefore most dangerous and fearefull is the state of all such that doe not come within these listes nor endure the bruâ—t of this fight they thinke themselues happy because they are all in peace and quiet and they will thanke God for it that they are not thus troubled and turmoild But alas poore Soules it is their bane and misery it makes them vtterly vnfit and vncapable of a Crowne and so depriues them of all true happinesse If thou haue no affliction but that all is at peace within thee then the strong man the Diuell hath thee in full and quiet possession Luk. 11.21 Therefore let vs not enuie such though they be at rest and quiet and we in trouble and affliction for though in shew their estate seeme better then ours yet in Truth our estate is better then theirs Put the case we were at Sea tost with many waues vp and downe and yet were sure to come to a Hauen where wee should haue all things our hearts could desire and put the case also we should see others on the shoare at peace neuer like to attaine to that Hauen would wee enuie them So though we passe through the waues of this world and the wicked stand on the shoare in peace yet we haue no cause to enuie them or to thinke their case better then ours For wee are passing through these waues to the Hauen of eternall glory which they shall neuer attaine vnto Vse 2 Secondly this teacheth vs that seeing this is our portion then first we must not thinke much or strange of it that afflictions and temptations befall vs here as the Apostle exhorteth 1. Pet. 4.12 Dearly beloued thinkâ— it not strange concerning the fiery Triall which is amongst you to proue you as though some strange thing were come vnto you We must not thinke it strange for it is the vsuall estate of all the faithfull so that God deales no otherwise with vs then with his dearest Saints A Christian when he comes first into the Schoole of Christ is like a Scholler when hee goes first to Schoole that thinkes it strange for to be beaten yea but if hee will be a Scholler hee must be beaten And so if we be Schollers in the Schoole of Christ we must looke for afflictions This is our portion allotted vnto vs therefore let vs not thinke it strange when it doth befall vs. Secondly it teacheth vs that when God calleth vs to this warfare we should not detract nor hide our selues nor runne away as Ionah did But wee must willingly and cheerefully offer our selues vnto the Lord for such imployments in this seruice as it shall please him to make vs fit for and though we endure many blowes yet we must stand to it for it is Gods seruice Thirdly seeing it is our portion wee are not to bee sorry nor to take it heauily that we are thus dealt with but to kisse and embrace it as a sweet portion which the Lord in mercy and faithfulnesse hath allotted to vs Matth. 5.11 12. Blessed are you saith our Sauiour when men reuile you and persecute you and say all manner of euill against you for my sake falsely reioyce and be glad for great is your reward in Heauen So the Apostles Act. 5.41 went from the Councell reioycing that they were accounted worthy to suffer for Christs Name And to this