as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs the
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony oâ— the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which beâ—ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say haâ—d ouâ—r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion â—yth 〈◊〉 faith oâ— for obedience without or besides Scripâ—â—â— The â—irst vs◠〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall
Esa 9.21 And so the Papist is against the Seperatist and the Seperatist against the Papist and both against our Church of England Each of them crying out with open mouth against the Church of England and our standing therein And the Papist thinks wee cannot iustifie our selues against their exceptions but that we must incline to the Seperatists And the Seperatists boast that wee cannot acquit our selues of their exceptions but that wee must incline to Popery here then is our present taske how to deliuer our selues from both these Aduersaries that we may fall foule on neither they doe not assault vs both in the same kinde nor about one and the same thing Each of them haue their seuerall Quarrell and each doe mannage a seuerall fight against vs and therefore we must frame our seuerall defences accordingly against them The Papist hee strikes mainely against our Religion the very life of our Church The Seperatist strikes specially at the State of our Church The exceptions of the Papist is the more dangerous but yet altogether vniust and vntrue that of the Seperatist may seeme to haue some more colour of Truth in some points but is much lesse dangerous First wee will beginne with the Papist as being the ancienter enemy of the two and his Quarrell the greater And because he excepts against our Religion we will ballance their Religion and ours together and so put the matter to triall and ioyne in this Issue whether their Religion be better then ours or our Religion better then theirs And because false Ballances are an abomination to the Lord we will disclaime them Carnall Reason outward Pompe plausible shewes and probabilities are deceitfull waights not fit for this vse Let vs bring them to the Scales of the Sanctuary and examine them by the equall and true waights of the Lord himselfe that is by such spirituall and sound considerations as the holy things of God are to be esteemed and tried by it were tedâ—ous if not infinite to reckon vp all the diffâ—rences betwixt them and vs I will therefore cull out six or seauen of the principall for Instances and thereby yee may iudge of the rest And I will weigh them in foure exceptionlesse Ballances and make it plaine God willing in euery one of these six or seauen Instances by euery of these foure Ballances that our Religion will hold waight full waight downe to the ground and that theirs is too light not worthy to be brought to the Beame The foure Ballances that wee will weigh these Instances in are first the Ballance of Gods glory Secondly the Ballance of Gods Word Thirdly the Ballance of true holinesse Fourthly the Ballance of peace of conscience The Instances of the differences betwixt them and vs which we will weigh in these Ballances are these The first is of the sufficiency of Scripture and the absolute Authority it hath aboue the Church and Traditions The second is of Gods free grace against mans freewill The third is of iustification by faith alone against mans of merits The fourth is of Christ our onely Aduocate against other Intercessors The fifth is of the spirituall worship of God against Images The sixth is of our Communion against their Masse The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and huckurmucker of these in order And first let vs weigh these seuen Instances in the first Ballance and that is the Ballance of Gods Glory For that is the best and truest Religion of God that tends most directly and intirely to Gods Glory All that wee doe must bee framed and referred to Gods glory 1 Cor. 10.31 specially our Religion Col. 3.16.17 And if men should deuise a Religion for any God true or false they would resoule That that were the best Religion whereby that God to whom it is erected might bee most glorified yea our very Religion it selfe what is it But our worshipping of beleeuing in calling vpon and obeying God which is nothing else but our very glorifying of God But the Religion professed by the Church of England doth most directly and intirely tend to Gods Glory and the Popish Religion doth not but contrarily it tends to his Dishonour and therefore our Religion is the true Religion of God theirs is not as wee shall see in these Instances The first is concerning the sufficiency of Scripture and the absolute authority thereof aboue the Church and Traditions put this into the Ballance of Gods Glory and admit as we doe that the Scripture is sufficient in it selfe and hath absolute Authority aboue the Church and Traditions and see how Gods Glory is thereby aduanced for thereby God is acknowledged to haue prouided most bountifully and sufficiently for his Church a perfect rule of faith and life that needes no addition and thereby God shall rule by his owne will and Lawes and bee worshiped by his owne ordinances onely all which are matters of Gods greatest honour But deny this as the Papists doe and preferre or equall the Church with the Scripture and mingle Traditions with Gods Word and all this Glory shall be much ecclipsed The second Instance is of Gods free-grace against mans free-will Admit that all the good we do or haue proceeds meerely from the grace and Spirit of God without any will or towardlinesse to good in our selues And the Lord is thereby rightly and truely glorified If wee haue no sufficiency of our selues no not to thinke well but that the will and the deede be both from Gods grace If we haue nothing in Abilty or desire or endeuour but as wee are effectually mooued by the Spirit then the whole glory of our working which is the greatest honour we can here doe to God is wholly ascribed vnto God alone But deny this as the Papists doe and auouch that there is some freedome in our owne will to good then God doth the lesse for vs and so doth the lesse glorifie himselfe on vs extoll man in this corrupt estate and dishonour God but dishonour man herein and extoll God The third Instance is of Iustification by faith alone against mans merits If it be said as we say That wee are iustified by faith alone without mans merits and we yeeld to Christ Iesus the glory and prerogatiue of our alone and all-sufficient Sauiour and we magnifie his righteousnesse as being of that infinite worth and power in and by it selfe as to make vs truely and perfectly righteous that beleeue it which as his proper due is directly assigned of his father and iustly challenged by himselfe and worthily obtained by his doings sufferings and victory But say as the Papists doe that wee doe merit some fauour with God by our owne good works and then we detract from Christs glory and make men compartners together with Christ in this glorious worke
of Iustification The fourth Instance is concerning Christ our onely Aduocate against other Intercessors Say with vs that Christ alone presents our suits to God and makes them auaileable with God and that he is to be called vpon as our onely Intercessor and then we giue him the due honour of his place office of Mediatorship Ioh. 14.13 For his Intercession is a speciall part of that office as well as Redemption wherein if he be acknowledged to bee as we make him our alone Intercessor he is much magnified But if others be ioyned with him as they make it hee is much disparaged as being not sufficient of himselfe but needs others helpe or at least in that office being but of smaller moment such as the Saints might mannage well enough And so not Christ onely but God the Father also is much dishonoured that would put his owne Sonne to that which meaner persons might doe as well as hee The fifth Instance is concerning the spirituall worship of God against Images Let vs worship God as we teach onely in Spirit and Truth without an Image and he is rightly and truely worshipped being serued as he is a most glorious Spirit free from any matter or forme or outward apprehension and impossible to be expressed by any sensible Representation whatsoeuer But worship him in or by an Image as they teach and practise and we cannot but defile our selues and in some sort the Lords great maiesty to our selues by many grosse carnall bodily and materiall thoughts and imaginations wholly mis-beseeming the purity of Gods nature being and maiesty as if hee were a carnall bodily or manly God then which nothing can bee more contrary to his nature and will and so not more derogatory to his glory The sixth instance is of our Communion against their Masse Celebrate the memoriall of Christs death as we doe in the holy Sacrament of the Lords Supper and the Sacrifice of Christ once offered by himselfe on the crosse is thereby aduanced and acknowledged to bee a most perfect and sufficient expiation by it selfe of all our sins hereby it is only remembred and shewed according to the institution but not repeated But celebrate the death of Christ in the Popish Masse which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead and how can Christ once sacrificed be more disparaged The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and hukermucker Let Prayer be made in a knowne tongue and wee honour God not with lips onely but with vnderstanding too but let it be made in an vnknowne tongue as it is in Popery and we dishonour God babling and prattling to him we know not what Let the Scripture bee free and common to all that euery one may reade and vnderstand and the Lord is glorified in the comfort knowledge faith and obedience of many But let the Word bee kept from the people and then they cannot know God and so cannot honour him let men haue an explicite faith to vnderstand and beleeue particularly for themselues all things necessary to saluation and they shall glorifie God in giuing a reason of the hope that is them 1 Pet. 3.15 But if they be content with an implicite faith onely to beleeue as the Church beleeues they shall dishonour God in their blindnesse and ignorance and hardly shall the Lord be glorified in their Saluation God is iealous of his owne glory and so must all that professe his name and the more iealous we are of that and zealous for it the more truely Religious we are If wee bee out of our wits saith the Apostle we are it to God 2 Cor. 5.3 So we see in these seuen instances that our Religion is full weight in this ballance of Gods glory and the Religion of Popery too light not worthy to be tryed in this Beame The second ballance wherein we will try our Religion and theirs in these seuen instances is in the ballance of Gods Word for it is not enough to ayme at Gods glory in our owne intention but after his direction for hee cannot be truely glorified but so as himselfe teacheth in his word That is the best and true Religion of God thaâ— is most agreeable to Gods Word and that is the worst that most disagrees with Gods Word Leuit. 18.4.5 ye shall doe after my iudgements and seeke mine ordinances And Iohn 5.39 Search the Scriptures Mat. 15.9 In vaine they worshipme teaching for doctrine mens precepts And 1 Ioh. 4.5 he that knoweth God heareth vs c where is Gods Religion to be found but in Gods book As the Iewes religion is found in their talmud the Turkes in their Alcoan But the religion professed in our Church is most agreeable to Gods Word and the Religion of Popery is not agreeable thereto therfore our Religion is the true Religion That ours is most agreeable to Gods Word not theirs see it in the first instance The sufficiency of Scripture and the absolute authority it hath aboue the Church and traditions this is agreeable to that in the 2 Tim. 3.16 17. for the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And Iohn 10.27 my sheepe heare my voyce and I know them and they follow me and 5. Verse they will not follow a stranger but flye from him for they know not the voyce of strangers For that which the Papists alleadge for the Church that shee is to bee heard Matth. 18.17 It is to be vnderstood subordinately to the word that is so farre as the Church is aduised by God in his Word and for that which they alleadge for traditions out of the 2 Thes 2.15 keepe the instructions which ye haue beene taught eyther by word or by Epistle by word and Epistle are meant one and the same thing onely the manner of deliuery was diuers sometimes by word sometimes by Epistle And seeing the authority of the Church aboue the Scripture and traditions bee each of them a disparagment to the word except the word should disparage it selfe which no wise man can imagine there is no seeking for any warrant for them within the word The second instance Gods free grace against mans free will Our Religion teacheth according to Gods Word Phil. 2.13 that it is God which worketh in vs both the will and the deed And 2 Cor. 3.5 that we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God And Ier. 31.18 Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture There are some
outward face nor appearance of it to men It is true that it is for our sinnes that the Church is so distressed and Gods glory so hidden and true Religion so decayed and therefore we are to grieue for our sinnes but yet this is our comfort that it is not so bad as it seemes to bee for the Church of God and his Religion haue then as true a being as euer they had though not in that euidence and approbation before the World and therefore though thou seest it not yet God sees it Elias poore man saw none left with whom he might ioyne but God saw many thousands What if all be so desolate as it was in his time that thou canst see none of Gods Church but thy selfe that thou canst see no visible society of men in the world that thou canst safely ioyne withall yet know God hath his Church happily many thousands though they make little profession for the time that neuer bowed their knee to Baal Therefore let vs not iudge by sight but by faith and let this comfort and satisfie vs in the most desperate times that are The last Vse is for satisfaction to the Papists demands Vse 3 when they aske vs Where was your Church before Luthers time or what is become of all our Ancestors that were members of the Romish Church For answer to the first wee aske them Where shall the Church be in Antichrists time that is when they thinke Antichrist shall bee They answer it shall bee much obscured then But shall there bee a Church then or not Yes no doubt but there shal else their own Pillar of the Churches perpetuitie falles to the ground Why then might not our Church be a true Church in the daies of Popery whom we call Antichrist though it were much obscured We had a Church amongst them that did professe our Religion though much obscured by them euen before Luthers time To the second demand concerning our Fathers that liued in their Church what is become of them say the Papists are they damned Wee answer many of them though they liued amongst them were of the inuisible Church for the rest wee leaue them to stand or fall to their owne Master yet wee haue great hope of many that were members of their Church that liued before the Councell of Trent and before the Order of the poysoning Iesuites came vp And so much for answer to them as also for this Point The ninth Lecture of the Church THe last generall Point we spake of was concerning the diuision of the Church wherein we shewed that the Church was distinguished in it selfe in many respects the last whereof was this in regard of the outward state of it in the eye and appearance to the World In this state we shewed that it was sometime visible to bee seene by the eye of man and sometime inuisible not to be seene at all or at least very hardly to be seene Of the inuisible state of the Church wee haue spoken already in the last Lecture Now it remaines that by Gods assistance we speake of the visible Church for that is the Point chiefely in question Therefore leauing the inuisible Church to God he onely knowing who are his wee in the meane while beleeuing it and esteeming reuerently thereof wee proceed now to speake of the visible Church which may and is knowne not to God onely but also to the eye of the world That which hath been already spoken of the Church in generall and especially of the inuisible makes the way plaine before vs for the vnderstanding of that which followes so that now wee may find out the visible Church without any difficulty at all In speaking of the visible Church we must handle these Points first the definition of it secondly the causes of it thirdly the members of it fourthly the markes and notes of it fifthly the gouernment of it sixthly the priuiledges of it seuenthly the aduersaries of it eighthly the authoritie of it and lastly the application of it to all Churches in the world so farre as they are knowne to vs. First for the definition of it it is this Namely A true visible Church is a Company of people called and ioyning together in the publike profession of the true Religion Marke the parts of this Definition first that they may be a Church they must be a Company of people called secondly that they may be a visible Church they must ioyne together in publike profession And thirdly that they may bee a true Church they must professe the true Religion For the first they must be a Company for one man cannot make a Church a Church being as much to say as a Congregation and a Congregation consists of diuers persons one man cannot make a Congregation and therefore one man cannot make a Church Now whether this Company bee great or small three thousand or but three it is not much materiall so long as they be a Company more or fewer if they be so qualified as the rest of the definition requires they are a Church Secondly it is a Company called for so you may remember that I shewed you before that Church hath her name in the Greeke from calling Now whereas there is a double calling one outward the othe inward those that haue onely an outward calling are visible members if they obay the outward calling it is sufficient to make them to bee reputed in the Church But if they be true and sauing-members of the Church ordinarily they must be called not outwardly only but inwardly too and must yeeld obedience vnto both Thirdly a Company of people which is not spoken definitiuely as discouering what company that is a Company of men and women for that is vniuersally vnderstood but indefinitely and to inlarge the Capacity and boundes of the Church to all people and Nations in the world For so it was in part euen vnder the former Testament strangers ioyning with the Iewes were reputed of that Church Exod. 12. much more is it so now vnder the Gospell the partition wall being beaten downe Iew or Gentile or any people vnder the Sunne if they be rightly qualified as in the definition may make a true visible Church So much for the first part of the definition that they must be a Company and a Company called and a Company of people called Secondly that they may bee a visible Church as they must be a Company called to the profession of Religion so they must ioyne together in the publike profession of it wherein there are three things first that they must make profession secondly that their profession must be publike thirdly that they must ioyne together in this publike profession First there must be a profession for a Church is visible onely so farre forth as their faith and Religion is visible but this is not to be discerned but by their profession and therefore the Church is not visible but onely by profession so then there must be a
profession Secondly their profession must be publike or open that is it must be so publike and open that there may be notice taken that such and such men are of such a society and Religion else they are rather of the inuisible Church spoken of before And looke as their profession is more or lesse publike so the Church is to be reputed more or lesse visible Thirdly as they must publikely professe so they must ioyne together in this profession and that intends first their separation from all others whether they be of none or of a contrary and diuers Religion and secondly it intends their associating or sorting of themselues together with professors of the same Religion growing into and liuing in a louing Communion and fellowship with them Thirdly it intendes that they must doe it voluntarily and of their owne accord some ioyne for fashion some for feare some for hope of gaine and some others for the sauing of their goods and the like yet all these doe it voluntarily for the will cannot be forced yea if they doe it against their will it is a sinne to them though they ioyne to the purest Churches in the world And so much for the second part of the definition that they must ioyne together in a publike profession of Religion Thirdly that there may be a true visible Church the Religion which this Company make profession of must be the true Religion for as without the Church there is no saluation so without the true Religion there is no true Church there are diuers Religions in the world and accordingly diuers Churches yet there is but one onely true Religion which is that which is contained in the Scripture the Word of Truth and so there is but one only true Church that is that which embraceth that true Religion So that whatsoeuer Congregation vnder the Sunne doth not professe that one true Religion let them professe whatsoeuer Religion they will besides they cannot iustly bee reputed true visible Churches For the better vnderstanding of this Point I will draw it into an Obseruation and so discourse of it at large and the Obseruation is this Doctr. Whatsoeuer Company or Congregation of men doe openly professe the sauing Truth of God the same Congregation and Company is to bee held and reputed a true visible Church The truth of this Doctrine holds generally in all Congregations whatsoeuer of that quality from the greatest to the least and from the best to the worst for first whereas all and euery Professor of Gods Religion through the world doe concurre and ioyne together in the acknowledgment of the common sauing faith though not in the outward Communion of the same Ecclesiasticall Assembly and therefore all these may bee termed a true vniuersall visible Church so also euery particular Ecclesiasticall Assembly professing the same sauing Truth and ioyning together in the outward Communion of one setled Congregation and obseruing the same lawes and Orders at the same time and place may be called a true particular visible Church and that whether it be in the same Countrey and Prouince or in a Parish or in a priuate house and accordingly they are called a Prouinciall a Parochiall or a domesticall Church and each of these is a true visible Church though one be vniuersall and the other particular For Instances of all these in Scripture First for a Prouinciall or Nationall Church which is a Company of people professing the same Truth in the whole Land or Nation you may see an instance Act. 9.31 Then had the Churches Rest in Iudea and Samaria and Galile c. There were Prouinciall Churches named by the Countrey they were in as Iudea Samaria c. And in the Reuelations the second and third Chapters the seuen Churches there mentioned were Nationall Churches as Ephesus c. And 1. Cor. 1.2 vnto the Church of God which is at Corinthus c. there was a nationall Church Secondly for a Parochiall or Parish Church which is a Company of people professing the same faith in a Towne or in a Parish we shal reade of them in Act. 14.23 Where it is said that the Apostles ordained them Elders in euery Towne Thirdly for a domesticall Church which is a Company professing the same faith in a priuat house as we may reade in the Rom. 16.5 and in the 1. Cor. 16.19 of Aquila and Priscilla with the Church in their House And Colos 4.15 We reade of a Church that was in the House of Nimphas though these are rather to bee reputed inuisible Churches except they may be so openly taken notice of and so notoriously knowne as the Church that was in Priscilla and Aquila's house then they may be called Domesticall visible Churches So much for the first diuision that some Churches are either vniuersall visible Churches or particular Churches and that either in a whole Land or in a Towne or in a priuat House Secondly whereas some Churches are more notoriously knowne some lesse yet both are true visible Churches though one be more visible and the other lesse visible In the time of the Apostles it was so the Church of Rome was notoriously knowne for their faith was knowne throughout the whole world Rom. 1.8 and their obedience was come abroad amongst all Rom. 16.19 so that this Church was more visible Other Churches were lesse knowne as the Church at Cenchrea Creet which are only named in the Scripture and no Epistle written to them Now because they are onely mentioned therfore they were lesse knowne and so lesse visible yet true Churches as wel as the other Thirdly whereas some Churches professe the sauing faith more purely and sincerely others more corruptly yet each of these is a true visible Church though the one bee more pure not more true the other lesse Instances of these we haue in the second and third Chapters of the Reuelation some Churches there were more pure some more corrupt yet all true Churches Churches more pure were Smyrna and Philadelphia all commended in them nothing dispraysed Churches lesse pure were Ephesus Pergamus and Thiatira in which Churches some things are commended some things discommended Churches yet lesse pure were Sardis and Laodicea where there is nothing commended but all things dispraysed So we see that some of these profest the true sauing faith more purely some lesse purely and some more corruptly yet euery one of them was a true visible Church Fourthly and lastly whereas some Churches are growne to some Ripenesse and perfection and to some setled forme of Gouernment others are in their infancy and haue not such a forme established for Gouernment yet each of these is a true visible Church though the one be more the other lesse perfect Instances of these we haue in Scripture First for them that were more perfect as at Hierusalem where Iames was Bishop there the Church was growne to some perfection there the Apostles met and had a Consultation
this as a generall ground that the onely way whereby we are to find out the true Religion is by the true visible Church which may be true in some sense but not in this And their reach herein is to make all the Christian World to suspend thēselues vpon their Church as that being alwayes visible and so to receiue that Religion and none but that which their Church doth teach For say they there is no way to find out the true Religion but by the true visible Church but ours is the true visible Church therefore if euer you will find out the true Religion you must find it out by our Church It is not to be denied but that a true visible Church is a good meanes to find out the true Religion being assisted with the continuall presence of Gods Spirit and being furnished with the Word and Sacraments and gifts for that purpose but whereas they say it is the onely way it is not true for the Scripture hath another way and a better Ioh 5.39 Search the Scriptures saith our Sauiour for they testifie of mee Againe if this be the onely way to find out the true Religion by the Church then a man must first be well assured which is the true Church before hee can safely relie vpon her iudgement for the truth of Religion so that whereas before his care was to find out the true Religion and thereupon resolues to search it out from the true Church now his first and greatest care is to find out which is the true Church for other companies that are not may and doe bragge oft-times that they are the true Church when there is no such matter what are wee to doe in this case This Doctrine tells vs directly what is to be done where is it that the sauing truth is professed There and no where else is a true visible Church so that whereas they say the Church is the onely way for the finding out of the true Religion it is plaine as we haue shewed that the true Religion professed is the onely way or at least the chiefe way to find out a true visible Church The case is this we say the true Religion shewes forth the true Church the Papists say the contrary that the true Church shewes forth the true Religion And this that they say is true in some sense but that which we say is true in a better sense for the true Religion shewes the true Church as the cause shewes the effects but the Church shewes the true Religion as the effects shew the cause As for example the Sunne-shine is the cause of the day and the day proues that the Sunne shines Now one man may reason thus from the cause to the effect and say The Sunne shines therefore it is day another from the effect to the cause It is day therefore the Sunne shines and both say true but the first is the more forcible kind of reasoning when we reason from the cause to the effects So when I reason thus Here is the true Religion therefore the true Church here I reason from the cause to the effects and this is a more forcible and better reason then to say Here is the true Church therefore here is the true Religion which is but to reason from the effect to the cause This wee shall find to be true in the Scripture phrase where the Church is compared to a Candlesticke now what serues that for but onely to hold out the light then the sauing truth is the Light or Candle now the Candlesticke is not seene at all without the Light of the Candle in the dark night though it were of gold so in the darknes of this World the Church which is the Candlesticke if it hold not forth the sauing truth which is the Light or Candle it cannot be seene it selfe So that it is the truth of Religion that makes a true Church and the profession of this truth makes it visible then the Church is not the only way to find out the true Religion nor yet the best way but the best and safest way to find out the true visible Church is to find it out by the true Religion which they professe And so much for the reproofe of the Papists Vse 2 The second Vse is for triall Is it so that euery Congregation openly professing the sauing truth of God is a true visible Church then here is the straitest and precisest Rule to measure the being of a true visible Church by the definition containing all true visible Churches and no more Therefore look wheresoeuer the true sauing faith is profest there is a true visible Church And looke where there is a true visible Church there true sauing faith is profest for these hold in reciprocall termes so that whether wee would proue any assembly to bee a true visible Church or reproue and conuince any for a false we must lay it to this Rule so whether they professe the sauing truth of Christ or not and accordingly esteeme and iudge of them to bee true or false Churches Here certaine exceptions may bee made to this Doctrine The first exception is this What doe you say that a company professing the sauing truth makes a true visible Church Will profession onely make a true visible Church I answer No First it is required Answ that the sauing truth be amongst them indeed else they are no true Church Secondly that being amongst them it is not to bee smothered but profest Thirdly that it bee not onely outwardly profest but inwardly imbraced too at least by some of them Rom. 10.10 The second exception is this But what say you if they professe it with their lips and deny it in their liues and practise is such a Church a true visible Church I answer Answ a fearefull state are all such Churches in for God cannot bee more dishonoured his Spirit more grieued his Gospell more reproched his children more offended Satan and all Gods enemies more gratified and aduantaged then by this yet farre bee it from vs to denie them to bee a true visible Church so long as Gods sauing Truth is profest amongst them it cannot bee though there be neuer so great and generall a falling away from the practise of it but that some doe liue as they professe though they be not seene to vs. And therefore for their sakes though they bee but few and not to bee outwardly discerned it is to be reputed a true visible Church though a very corrupt and impure one The third exception But what say you of such a Church which though they professe the whole sauing faith yet they doe in certaine some crosse opinions which ouerthrow it Answ I answer wee must consider what manner of opinions these be which that Church holdes First whether they be such as ouerthrow the foundation secondly whether they bee publikely profest as the Doctrine of that Church thirdly whether they bee persisted in after they haue been admonisht by
Church So that in Ioh. 21. where our Sauiour saith three times to Peter Feede my sheepe c. What a slight ground is this to build the headship of the Church vpon And if they aske then why Christ should thus presse it vpon Peter so often The Fathers answer them that it is onely a speciall charge binding to Duty not any vniuersall authority or iurisdiction pressed thrice vpon him for his former threefold deniall of Christ that so hee might be the more carefull for the time to come else the charge is alike to all the rest of the Apostles for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he The Apostle giues this charge to all Ministers 1 Pet. 5.2 Feed the flocke of God c. Yea but Peter is the Rocke and vpon this Rocke Christ will build his Church Matth. 16.18 I answer if the Church were built vpon Peter then it was either built vpon his person or vpon his Confession but it was not built vpon his person for then when he died the Church must haue failed too Therfore the place must be vnderstood of Peters confession or of his faith or of that Christ which he confessed Christ built his Church on the confession of Peters faith because himself was the substance of his confession c. Peters confession of his faith is the Rocke in making knowne the Church But Christ himselfe is the Rocke as being the substance of that his confession so that the Church is not built vpon Peters person And if it had what is that to the Pope Vnlesse they can proue these two things First that Peter sate at Rome as head of the vniuersall Church secondly that hee intended to leaue his headship to the Pope of Rome and to none other which is a meere fancie and deuice of their owne braine for which they haue no colour So then Christ neuer gaue Peter much lesse the Pope this headship Secondly as Christ neuer did giue it so he saith expressely he neuer will giue it Luk. 22.25 26. Our Sauiour saith to his Disciples that it was enough for the Gentiles to be Lords and to raigne one ouer another but it shall not bee so amongst you saith he so that Christ checks them for hauing but a conceit of superiority so far is he from giuing it to any of them Further this being a great part of Christs glory as he is Mediator to be head of his Church hee will not giue it to any other Isai 48.11 My glory will I not giue to another And as Christ neuer gaue this nor meant to giue it to any other so no man is able to weeld or sway it no more than any one temporall Gouernor can rule all the Kingdomes in the world no this power is reserued onely to him that made the whole world and all things therein So that we see they ouer-reach in saying the Pope is the head of the vniuersall visible Church Secondly they ouer-reach as far in saying he is the head if you aske them what head they meane They will say onely a ministeriall head vnder Christ heere is some shew of modesty But aske them further what power they ascribe to him And then they bewray themselues for they say that the gouernment of the whole Church through the world depends on him that he hath power and authority to iudge and determine of all causes of Faith and Religion to rule Councells to order Bishops and Pastors to excommunicate and to suspend and to inflict other penalties vpon offenders yea whatsoeuer concerneth either preaching of Doctrine or the practice of Discipline in the Church of Christ the power of gouerning in all such causes they say lies in the Pope Is this to be a ministeriall head This is rather to be an absolute supreame head If by head they meant onely some chiefe Gouernour the name head in that sense might agree to some one man in respect of some one particular place for so the Scripture vseth the word in other cases in the 1 Cor. 11.3 The man is the womans head c. But neuer in this case for a man to be the head of the whole Church This transcendent power by them ascribed to the Pope is a great part of Christs owne power and can neuer agree to any man in the world for Christ is the onely Doctor of his Church Mat. 23.8 10. How then can the Pope determine all matters of faith and religion Is not this to make him a great Doctor yea the onely Doctor No say they for hee doth it but vnder Christ But he doth it of himselfe if the Pope in controuersies would take Christs booke and vse prayer to God for direction therein and in humility and sincere loue of the Truth would examine euery cause and so iudge there were some hope that he would doe many things well and that he would iudge rightly as in Christs stead and so honour his Master and doe good seruice to the Church But first he takes no such course but mingles with the word and vseth his owne Canons in stead of the word and he is so farre from vsing prayer to God for direction as that he presumes the truth is tyed to his Chayre and therefore that he cannot erre in any of his Sentences likewise hee is sinisterly affected to the Truth framing it to the state and practice of his owne Church and accordingly hee iudges and pronounces Secondly if he should take the former course yet his reach is not infinite hee cannot iudge rightly in all causes of faith and religion for no one man that euer was Christ Iesus onely excepted and his Apostles that was able to iudge of all Truth Therefore euery Pope in particular must be at least as one of the Apostles nay he must be as Christ is For if the Apostles could doe it yet they had fellowes Paul as well as Peter could do this But the Pope is without any fellow yea he will take vpon him to iudge of the Apostles owne Doctrine and writings so that though he pretends to be Peters successor only yet vpon the point he takes on him to be Peters Master euen to be Christ so proues himself to be very Antichrist yea and he not onely takes vpon him Christs Office but he takes his name vpon him also hee calls himselfe the chiefe Shepheard which name is proper to Christ onely 1 Pet. 5.4 What is this but to step into the throne of Christ But they except against vs and say doe you finde fault with vs for saying the Pope is the head of the Church Why you your selues make the King supreame head of the Church I answer how do we say the King is the head of the Church as they say the Pope is No but wee say the King is the head of the Church within his iurisdiction to see Gods religion maintained Answ and to see the
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
bookes by the Scripture and not make any so of her selfe for this she cannot doe The third Position is this That as the Church cannot make any booke Canonicall which is not so of it selfe for she hath no power to deuise adde diminish or alter any part of Gods worship outward passages of Gods worship are much in her power as we shall see hereafter but that she may ordaine any part of his worship besides Scripture or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth all this is but will-worship hatefull to God and expresly forbidden Col. 2.23 Intolerable hath beene the presumption of the Church of Rome in both these For first they haue ordained besides Scripture Images satisfactons new Sacraments new intercessours new propitiatory sacrifices and sundry other parts of Gods worship and seruice Secondly euen to ceremonies of their owne deuising as to crossings processions ringing of Bels pennance and such like they haue ascribed forgiuenes of sinnes driuing away of Deuils and such like gracious effects wherein consists no small part of Gods worship The fourth point is concerning the customes of the Church custome we know preuailes much in matter of practice and many times they are very approuable and not to be varyed from but vpon good occasion yet in matters of Religion yeelding to customes hath bred much inconuenience as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises is growen to such a custome as that men thinke it no sinne and so in other things And to speake plainely customes are but a carnall motiue apt to ouer sway the naturall man but of themselues besides Scripture they are no spirituall motiues to the true Beleeuer The ancient fathers tye vp customes in Religion thus short that they must be agreable to the truth so that where truth and customes agree there they are to be admitted else to be reiected Now what is truth Our Sauiour saith Gods Word is truth Iohn 17 17. then if there be any customes in matters of Religion besides the Scriptures which are the truth they must be abolished euen by the Iudgement of the Fathers whom the Papists would seeme to alleadge for these things yea but say they the Apostle Paul alleadgeth custome 1 Cor. 11.16 but how doth he alleadgeth them Against contentions because contentions are against the Word of God so that custome besides Scripture is nothing worth The last point is for matter of traditions Traditions are one mine Piller of Popery and if they leaue them once they will quickly leaue their Religion too Now if we vnderstand traditions in a general sense It intends the whole Doctrine of Saluation which from time to time hath beene deliuered from the fore fathers to the children of the Church And so we willingly embrace traditions as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded and doe make for traditions But in the particular sense as the Popish Church intends them that is vnwritten verities and matters besides Scripture then so there is no building on them If they be verities it is more then we know and being vnwritten we haue no warrant to receiue them to his point we say first eyther there were no such traditions at all or secondly if there were yet they were needlesse considering the sufficiency of the Scripture thirdly if they were needfull yet they were vncertaine lastly if they were certaine yet certainely they were but the words of men and not certainely the word of God First eyther there were none at all I meane for matter of substance yes say they for substance ye haue something by tradition as the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture c. We Answer wee haue not these by tradition for they may sufficiently be proued by good consequence out of the Scripture As first for the Baptisme of Infants we haue the example of our Sauiour in Marke 10.14 And secondly for the Canon of Scripture we haue that place 2 Tim. 3.16 the whole Scripture is giuen by Inspiration from God c. yea but what place in the word saith that so many bookes are Canonicall I Answer euery booke beares witnesse of it selfe and this place of them all that they are Canonicall Thirdly for the change of the Sabbath we haue Reu. 1.10 where it is called the Lords day so that we haue Scripture enough for these things to satisfie an humble minded man that is not contentious Secondly if there were any such yet they were needlesse for supposing the sufficiency of Scripture which we haue proued before what neede vnwritten traditions besides Scripture Indeed before the Word of saluation was committed to writing It was needfull that it should be deliuered by word of mouth from man to man but the word being now written and hauing beene now written these 1610. yeeres and as much written as euer shall be what haue we to doe with traditions besides Scripture Thirdly if they were necessary yet they are vncertaine for how shall I know that the Apostles deliuered ought by tradition or that the Churches after them be they either de facto or de iure For that which is alleadged from the Apostle in the 2 Thess 2.15 keepe the Instructions yee haue bin taught eyther by word or by Epistle whereupon they say the Apostle left traditions and Epistle I Answere these words doe not imply any diuersity in the things he taught but onely in the manner of deliuery looke what he preacht he writte And whatsoeuer can be alleaged for the Churches after them is but the testimony of man we must know it by history and what certainety is there in that to repose my Saluation vpon Lastly if they were certaine yet all this while they were but certaine the traditions of men and certainely not the Word of God And therefore here is the damnable presumption of the Papists that they by name call them the Word of God vnwritten equall them both in authority to binde the conscience in necessity to be beleeued and obeyed with the written word common sence and reason which is endued but with the least touch of Religion will easily decide this controuersie If we adde heere to determination of councels consent of fathers decrees of Popes and other patches and faynings of Popish Religion the conclusion must be this that either there were none such or if there were they were not beside Scripture but according to it or else if they were besides Scripture then they were no matter of substances nor Saluation nor to be receiued as such The second Vse is for Instruction to teach vs what Vse 2 it is that our faith must be framed by and what euery truth is to be tryed by And that is
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
Officers must bee guided in doing these duties must haue a good warrant The best and indeed the onely true and sound warrant for them is to bee fetcht from the Lord Iesus out of his Word for seeing hee is the head and chiefe Officer of his Church therefore the rest being instruments and seruants vnder him are to waite at his mouth for directions how to carry themselues in their places First therefore the Word of God must bee sought into carefully and diligently Secondly wee must seeke vnto God by humble and feruent prayer for the assistance of his Spirit both for the right vnderstanding and also for willing conformablenesse and submission to the Word for this is right consulting and walking with God when we haue taken aduice from his Word for euery businesse in hand and when we receiue a comfortable answere from him in prayer for incouragement therein and do so proceed in it because God will haue it so For as euery Creature so euery Businesse we goe about is truly sanctified vnto vs by the Word and Prayer that is when wee looke into the Word for a warrant for it and when wee goe to God by prayer to direct vs in it Heere therefore in Gods Word First wee must haue a warrant for the Duty that it be necessary or at least lawfull to be done Secondly for the Doer that hee or they are authorised at least allowed by God to deale in it Thirdly a warrant must bee had hence for the Carriage of the Businesse that it bee commanded or at least permitted by the warrant of Gods Word The matter wee are now to insist on is the warrant for the cautions conditions and carriage of the businesse And this is of two sorts First either a principall and direct warrant or secondly an inferior warrant of a lower degree deriued from it The principall and direct warrant is expresly mentioned in the Word and that either by way of precept or example By way of precept and that is either particular or generall each precisely to be obserued as being in the nature of a binding Law Examples I meane only such as the word commends they are either ordinary or extraordinary extraordinary were such as were peculiar to certaine times places and Churches such as was the election of Matthias by lot Act. 1. and these ended where they began and are not to bee propounded as patternes for imitation Ordinary are such as were commonly practised as gathering for the Saintes whereof the Apostle saith 1 Cor. 16.1 That as hee had ordained in the Churches of Galatia so he ordained amongst them also c. and these are to be obserued by all where there are like occasions Secondly the warrant from an inferior or lower degree as being deriued from the principall these are yonger in yeares as not being in the Apostles times but in some neere Ages after and meaner in authoritie as being ratified by men not so infallibly guided by the Spirit as the Apostles were And these also are either Precepts or examples First precepts and they are commonly called Traditions or Constitutions I meane not Traditions in matters of faith for they are very dangerous but in matters of outward church gouernment and these may more safely bee dealt withall Secondly examples or practice of the Church and each of these are either generally ratified by all or the most Churches or else but by some one or few Churches and each of these the most antient and purest or latter and more corrupt Now whatsoeuer is done in Church-Gouernment must haue ground from one or both these warrants If it be possible it must haue warrant from the first that is the principall warrant Therefore when any thing is to be done in this case look specially into the principall warrant which is the Word if so there be any particular precept for it then that must bee done as the Lords Commandement without any further communicating with flesh and blood as the Apostle saith when hee speaketh of matters of Church-Gouernment 1 Cor. 14.37 But if the Precepts be generall as that all thing must be done in order c. make vse of them for such particulars onely as naturally proceed from thence being informed by sound consequence in reason and Religion If we haue no precept in Scripture then wee must looke to examples and those that are ordinary which though they are not of that authority that precepts are of because those are absolutely to be imbraced yet they are much to bee regarded and these wee are to fashion our selues vnto alwaies obseruing a due proportion of times places persons occasions and such other necessary circumstances for to apply that to one Church in one state and at one time which was in another Church in another State and at another time were absurd Well then if we be destitute of this principall warrant that we haue neither precept nor example in Gods Word then wee must goe to the inferior warrants we must see what Precepts and examples are to be found in Writers that haue spoken of Church-Gouernment since the Apostles times and of these wee must see whether they were of the most antient and purest Churches or of the latter and more corrupt if we haue no president by constitution or practice but in the later and corrupt times I see not but that the Churches now being may as well deuise particulars of their owne as follow theirs yea and better so long as they measure their particulars fitly and wisely by those in the Word But if wee haue any president in all or the most antient and purest Churches for the most part it is safe enough to build on them so as they bee not mis-applyed nor mistaken I speake still of matters of Church-gouernment not of faith But if there be many constitutions and examples in those Churches and some diffring from other take the best that is that which is neerest to the word and hath best presidents of purest Churches or of such as that their condition state may best agree with ours This point of inferior warrant some haue gone too farre in esteeming too highly of it some haue come too short esteeming too basely of it First some esteeme too highly of these impiously equalling them with the Word whereas there are two maine differences First because those in the Word are certainely true wee know it was done by Christ or his Apostles Secondly as wee know they were done by them so wee know that they were done by them as they were infallibly guided by God himselfe so that they could not erre But for the matter of inferior warrant first haply there was no such thing done at least in those times and by those Persons for Histories make mention of things not true or secondly yet they might erre for they were not infallibly guided by Gods Spirit Others come too short esteeming too basely of them as if they were nothing worth they esteeme
his instruments haue a speciall delight in disturbing this peace and spares no means but seekes all aduantages for the sowing of dissention in the Church and the members of the Church are too apprehensiue of it else he could not doe vs that harme he doth vnlesse we were so apprehensiue of dissention amongst our selues Now as the peace of the Church is indangered in many cases so especially in these First when men are addicted to one Minister before another one to Paul another to Cephas c. this comes of a carnall mind as the Apostle sheweth 1 Cor. 3. and thus they wrong themselues and the Ministers too themselues in that they are hindred hereby from the good they might haue and their Ministers because that they make Contention betwixt them where otherwise none would bee Secondly this peace is indangered in the election of Officers some breeding and making factions for one against another as their affections leade them Thirdly it is indangered in deciding controuersies either of Religion or State one will be crossing and thwarting another in the heate of Contention and strife yea happily rent themselues from the Church if it may not goe as they would haue it Let Gods children bee admonished to haue no part in such Contentions but let them labour for the peace of the Church if they will haue peace in themselues for wee are called to peace to mind and to speake one thing if the good things wee seeke for may quietly and peaceably bee obtained it is well let God haue the glory and our selues may comfortably enioy the benefit of them But if they cannot bee had without breaking the peace of the Church what is to bee done They may haue comfort for they haue discharged their Consciences in seeking the best things and let them bewaille the corruptions of the times and keepe themselues vnspotted of those corruptions and pray to God for redresse Thus are wee to seeke the peace of the Church and not bee any cause of dissention whereby it may be broken The fourth Rule to bee obserued in the manner of the carriage of Church businesse is that whosoeuer hath any right in the performance of any such Duties bee not contemned nor rsterained of their right but that they be called to the businesse and permitted to speake and doe freely so farre as the Lord hath put into their hands For then the Lord is best pleased with a Businesse when it is ioyntly performed by eueryone that is authorised by himself therto the Magistrate must not neglect the Minister nor the Minister must neglect the Magistrate The Pastor must not neglect the flocke nor must the flocke neglect the Pastor but euery man must haue his due and doe his duty Looke into Act. 15.23 and see how the businesse was carried there the Apostles and the Elders and the Brethren had a hand in that businesse euery man so farre as concerned him Oft-times it comes to passe that there is a Diotrephes found in the Church as in the third Epistle of Iohn that loues to haue the preheminence and to sway all with their owne hand there this rule is broken sometimes in a Church the Censures of the Church are wrung out of the hands of the Minister and passed by another authority onely he may complaine and publish what others haue done himselfe can haue no further hold in them here likewise this Rule is broken Lastly many abuse their Christian liberty to the offence of the weake and so this Rule is broken for the weak brother hath his interest in my liberty as well as my selfe The fifth and last Rule is that all things in the outward Gouernment of the Church must bee so carried as best so farre forth as may be fits the Gouernment of the ciuill State wherein wee liue I would not haue any thinke that wee would draw Religion to the bent of the outward State but wee speake of outward Gouernment in the Church that wee say must not crosse the well established Gouernment of the ciuill State to cause Innouations and changes and troubles and confusions specially in a Christian Common-wealth It was neuer our Sauiours meaning that the outward carriage of Religion should ouerthrow the carriage of the temporall State But that Caesar should haue as well that which is Caesars as God that which is Gods I speake of a politike State already established by lawfull Authority and confirmed by wholesome Lawes and maintained by the ancient vse and custome of the place there Religion comming in afterwards it must bee framed for the outward carriage of it to the ciuill State except wherein Religion is plainely contradicted Our Sauiour no doubt was as carefull of ciuill Christian States as Moses was of the Iewish Policy but there Church-gouernment was fitted to their ciuill State and so must ours But you will say that both ciuill State and their Church-gouernment were each of them directly and equally from God True and are not all the powers that are ordained of God So the Apostle saith Rom. 13.1 and therefore though the Gouernment of ciuill States bee not now so immediatly from God as the Iewes was yet it is from God too and therefore by proportion where the gouernment of the ciuill State is ratified by vse Religion comming in afterwards in all equitie and reason it is to bee carried accordingly for the outward passages of it When the Apostle Peter perswades the scattered Iewes to submit themselues to all manner ordinance of man for the Lords sake 1 Pet. 2.3 it is a plain warning to them that nothing bee done by them in their particular carriage much lesse in the outward Gouernment of the Church which might bee preiudiciall to the gouernment of the ciuill State they must not crosse that vnlesse that crosse Religion as I said before The want of the due obseruation of this Rule hath made many become Anabaptists and despisers of Gouernment and in many places it hath made Religion fare the worse and the professors thereof to bee traduced for rebellious troublesome and dangerous people Enemies to the State So much for the manner of the carriage of Church Businesse Now we come to the third and last generall head namely the end that must bee aimed at in doing these Duties that must bee good too It must bee done with a single end and a sincere affection and intention free from all sinister respects either to themselues or others There are two good ends which wee must ayme at in all actions concerning Church-gouernment the first is the glory of God the second is the edification of our Brethren First wee must aime wholy and onely at Gods glory so the Apostle saith 1 Cor. 10.31 Whatsoeuer yee doe let all bee done to the glory of God For it is Gods businesse his gifts and officers and ordinances of purpose appointed for his glory after a speciall manner and therefore this requires a true zeale for the Lord of
the 40. vers they beate them and command them againe not to speake in the name of Iesus what could the Deuill haue done more against the Gospell as things then stood All these places both the former and these latter proue that they set themselues against their persons and their profession both but the former are more directly against their persons the latter more directly against their profession So wee see the practices of our Aduersaries against our persons and against our profession yet here is the difference that they oppose against Religion for it selfe but they oppose against our persons for our Religion Secondly for the manner of their opposition they doe it sometimes openly sometimes secretly openly so did Saul Acts 9.1 2. when he went with open mouth to make hauocke of the Church sometimes they doe it secretly that is when either they cannot doe it openly at all or at least when they cannot doe it openly with such safety to themselues and such hurt and danger to their enemies thus it was in Galat. 2.4 the false brethren crept in craftily into the Church to spy out their liberty that so they might the better bring them into bondage we shall find both these kinds of oppositions Act. 6.9 10 11. where certaine of the Synagogue disputed with Stephen and thought to haue borne him downe openly but when they were not able to resist the wisdome and spirit by which he spake then they secretly suborned witnesses to accuse him falsely Secondly againe sometimes they oppose by strong hand as Herod Acts 12.1.2 he stretched forth his hands to vex certaine of the Church and he killed Iames the brother of Iohn with the sword and when Satan doth thus oppose hee is a Lyon sometime by fraud and subtilty hee opposeth the Church and then hee is a Serpent and so in Acts 7.19 Stephen saith the Egyptians dealt subtilly with the Israelites the third thing in the manner of their opposition is the meanes or weapons whereby they fight against Gods Church and they are infinite I shall touch those onely that are most materiall and the first kinde is carnall reasons and these are the fittest weapons for carnall men to fight withall and readiest against the truth and the Church as they being both spirituall and professed enemies to flesh and blood See how they flourish with this weapon first with multitude yours cannot be the true Religion say they for but few embrace it the multitude is against you and it is euery where spoken against as they said to Paul Acts 28.22 Againe saith the false Church wee haue far greater pomp and glory and greater riches Reuelat. 17.4 besides say they you haue no great men to applaud you doe any of the Rulers beleeue in him say the Iewes Iohn 7.48 Lastly there is say they no point of your Religion either pleasing to nature or almost iustifiable by reason and therefore saith carnall reason yours is not the true Religion but you must needs be of the right way If these kind of weapons preuaile not then they take other kind of weapons and close in neerer with vs forcing vs with Religious pretences and so striuing to beat vs with our owne weapons they pretend that they haue the Scriptures so did the diuell Matth. 4.6 that they are the Church as the wicked Iewes did Ierem. 7 4. so for miracles they pretend they haue them too they haue the effectuall working of Satan with all power and signes and lying wonders 2. Thes 2.9 so they pretend to be Abrahams children Iohn 8 39. and to be Moses Schollers and Disciples Iohn 9.28 yea to be Gods owne seede Ioh. 8.41 So they pretend to be Prophets Reuelat. 2.20 yea to be the Apostles of Christ 2 Cor. 11.13 yea and to be Angells of light verse 14. and for outward holinesse they will haue more then ordinary as the Scribes and Pharises had Matth. 23.27 And for simplicity which is the proper note of Christs sheep they will so cunningly pretend it that you would take them for sheepe of Christs owne fold and they cannot be discerned to be rauening Wolues till they bewray it in their workes and therefore our Sauiour saith Matth. 7.15 Beware of false prophets which come to you in sheepes clothing c. And when they faile this way then they will fall to more grosse dealing flattering vs with faire promises as the diuell dealt with our Sauiour Matth. 4.9 such and such things will I giue you if you will doe thus and thus if this will not preuaile they will labour to seduce vs with lies and errors as the Serpent did Eue Gens 3.4 5. or else they will labour to corrupt our sincere worship of God with inuentions and traditions of men as the Pharises did Mat. 15.3 If they can preuaile none of these waies then they will raise vp flanders and false reports against our persons howsoeuer wee carry our selues as they did against Christ and Iohn Baptist Mat. 11.18 Our Sauiour â—ame eating and drinking and they say behold a Drunkard and a Glutton Iohn Baptist came neyther eating nor drinking and they said hee had a diuell so they raised vp false reports of our Religion as they did in the Apostles time Rom. 3.8 Some say that he taught that we might do euil that good may come thereof c. If this be not enough they will breath out threatnings against vs as Saul did against the Church Acts 9.1 If that serue not their turne they will procure Lawes and Decrees against vs as they did against Daniel Dan. 6.7 8. and Letters of State as Saul did Acts 2.9 And their last and sorest and commonest weapon of all is blowes persecutions banishments imprisonments and all the punishments they can deuise as their hatred is deadly against vs so they cease not to pursue vs to the very death cruell blood-suckers they are for when they cannot sucke Religion out of our hearts yet they will sucke our liues and our bloods out of our bodies In a word there is no one thing in the world but the diuell and his instruments catch at it and take hold of it as a weapon in their fury to hurt and strike at Gods children withall The reasons of the point are these First the sillinesse Reas 1 and nakednesse and weaknesse of the faithfull and their condition in this life is such that they are euery way exposed and of themselues lie open to the danger of their enemies somethings they cannot doe to defend themselues for want of power and worldly wisdome as God knowes they be very simple and weake and other things they must not do for want of warrant from God without which their tender consciences dare doe nothing whereas if they could and might shift for themselues by hooke or by crooke as others doe it might be a good safegard to them and hence it is that our enemies assault vs euery way The second reason is drawne from
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
to the word and the Spirit There must be a perswasion in vs that the Word is of God else there is no profit by it 1 Thessa 2.3.2 Peter 1.19 20. 2 Tim. 3.16 And therefore still the Preface of the Prophets is Verbum Domini And so much shall seue to be spoken concerning the authority of the Scripture The foure and twentieth LECTVRE of the CHVRCH COncerning the power of the Church yee haue heard how it extends it selfe to persons and things for so we diuided it for our more easier proceeding in the point that which concernes persons wee haue already spoken of And that which concernes the thing wherein the Church hath power wee haue entred into and shewed that they are of two sorts eyther matters of circumstance or matters of substance The Churches power in matters of substance are eyther in matters touching Scripture or besides Scripture touching Scripture and that I shewed was of two sorts eyther touching the authoritie of Scripture or the sense of Scripture Of the authority of Scripture we spake in the last Lecture Now wee are to speake of the sense of Scripture which wee shall be the longer in handling because looke what was wanting in the former point shall be here supplyed Touching this point what authority the Church hath in the sense of Scripture it is as materiall and as difficult a point as the former First as materiall for after we are made acquainted which the letter of Scripture so that we know which are Canonicall bookes written by the Infallible direction of the Holy Ghost and that euery thing contained in them is the vndoubted truth of God wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture for the Word of God is not so much the letter as the sense and the Scripture is not so much the bare written word as the right meaning and vnderstanding of that which is written That what a man saith is his speech indeed in common acceptation But yet if it bee not taken in the sense hee meanes it he will and may iustly disclaime as none of his speech A mans meaning is contained in his words as the things signified in the signe because words are the signification of our meaning but the subiect of them wherein it properly rests and is seated is the breast of the speaker So the Word of God is in the Scripture as the signe whereby God signifies his meaning but the subiect of them wherein properly the meaning of them restes is in God himselfe so that this is a materiall point to be knowne Secondly it is as difficult a point as the former for after we heare which is the right letter of Scripture it is as difficult to know which is the right sense as before it was to know which was the right letter for the same words sometimes haue diuers significations and one and the same sentence may be vnderstood many wayes and diuers men are of diuers minds expounding one and the same Scripture diuers wayes euery man abounding in his owne sense the true beleeuer expounding it to the maintenance of the true Catholique faith the Heretique to the maintainance of his Heresie Yea among and true beleeuers themselues one interprets the same words to that opinion that he fauours and another to a contrary that he fauours What is to be done in this case The Church is here thrust vpon vs as the onely or chiefest vmpyre in these differences and that alone to be the true sense which shee pronounceth And surely I see not but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture as which is the letter of Scripture We haue giuen the Church her due touching the former acknowledging her authority in and about the letter of Scripture but not ouer or aboue it and so God willing we will deale as ingenurously in this concerning the sense of Scripture But yet we will limit and bound it within certaine necessary cautions and limitations And that we may doe so we will handle it by way of Obseruation The Obseruation is this Doct. That howsoeuer the Church hath great authority in expounding Scripture yet she must not expound it as shee list and according to her owne minde but according to Gods minde and the meaning of the Scripture it selfe But say some the Church will not nor cannot expound them Ob. but according to Gods minde and therefore this is a needlesse Obseruation I Answer It is true that the Catholique Church that is Answer the whole company of the faithfull cannot do otherwise But particulâ—r visible Churches may and oft times haue expounded Scripture to their owne minde and not according to Gods minde And therefore it is reason that they should bee thus bounded and limited we will proceed then to the proofes of the obseruation And first I will prooue it by rules And secondly by examples The rules in the Scripture are plaine for this note and that first in generall Esay 8.20 To the law to the Testimony c. whosoeuer is the speaker and whatsoeuer he speakes in matters of God and of Religion and therefore specially in expounding Scripture it must be according to the law and the testimony that is according to the meaning that God intendeth therein and so in the 1 Peter 4.11 the Apostle saith Let him that speakes speake as the words of God that is in Gods sense As in generall all must thus speake Gods Word so specially the Preacher or whosoeuer that takes vpon him to expound Gods Word he must speake it as the Word of God that is not onely for the manner of it reuerently and zealously as becomes the Word of God but for the matter much more that is in the same sense that God himselfe hath spoken it as hee being then in Gods stead and deliuering his message else he speakes his owne words not Gods Secondly more particularly Iohn 5 39. Search the Scripture saith our Sauiour he doth not bide them take the Scriptures and reade them and giue what sense of them they thinke good But he bids them search them that is examine them and consider aduisedly of them lay them rightly together weigh one place wel with another and make diligent inquiry after the sense reach that God intends in them And so we shall find that they are first witnesses of Christ and then that they are helpes to eternall life See it yet more neerely Rom. 12.6 Let vs prophesie according to the proportion of faith saith the Apostle whereby prophecy is expresly meant interpretation of Scripture for so it is taken in the 1 Cor. 14.3.31 and that is to be framed according to the proportion or Analogy of faith which whether it be meant of faith contained in the Creede or of the measure of faith that God hath endued vs with all yet still
perfection and sufficiency of Scripture for if the Scriptures containe all things necessary to saluation then what hath the Church to doe in such matters besides Scripture the Church and the Scriptures stand in oposition in this point for that sufficiency being granted to the Scripture it disanulls all such power challenged to the Church and that power being granted to the Church disanulls that sufficiency of Scripture but the Scriptures are sufficient as wee will proue by these places following Iohn 20.31 but these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing yee might haue life through his name All things that Christ spake and did are not written yet there is enough written for quantity and enough for power to cause vs to beleeue and so to beleeue that we may haue life through his name and therefore sufficient enough for all matters of saluation 2 Tim. 3.16 17. The whole Scripture saith the Apostle is giuen by inspiration from God and is profitable to teach and to conuince to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto euery good worke heere are reckoned vp such speciall works as are most effectuall to teach both faith and obedience and these are ascribed to the Scriptures True say the Papists they are ascribed to the Scriptures as being profitable to these but yet not sufficient yes it is sufficient too for it is so farre profitable to euery one of these that thereby the man of God is made perfect to all good works and is not this as much as if the Apostle had said the Scriptures had beene sufficient for euery matter of saluation and that hee meanes so is plaine in the 15. verse thou hast knowne the Scriptures of a childe which are able to make thee wise vnto saluation so much for the second sort of Scriptures The third sort are such as absolutly forbid any addition or detraction from Scripture as in Deut 4.2 there is an absolute prohibition yee shall put nothing vnto the Word of God which I commend you neither shall ye take ought therefrom and Pro. 30.6 put nothing vnto his Words lest hee reproue thee and thou be found a lyer Reuel 22.18 19. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall take away God shall take away his part out of the booke of life c. Now then if the Church can decree any matter of saluation besides Scripture and not adde to Scripture nor diminish from it then they may haue some colour for it notwithstanding these prohibitions but if that be impossible as it is then this is simply vnlawfull The Apostle amplifies this point by way of comparison Galat. 3.15 If it be but a mans testament no man will adde to it much lesse to the Testament of Christ The last sort of Scriptures are those that condemne all Doctrines so taught eyther without or besides Scripture Esa 29.13 It is a sore complaint which the Lord takes vp against the people there because the Religion they looked to be saued by was taught by the precepts of men and Matth. 15.9 Christ vtterly reiected this worship as vaine and hypocriticall when they teach for Doctrine mens precepts and 1 Tim. 6.3 4. If any man teach otherwise and consenteth not to the wholesome Doctrine of our Lord Iesus Christ he is puft vp and knoweth nothing It is selfe-conceit and grosse ignorance yea and not onely when it comes from an ordinary man but if it come from an Apostle nay an Angel if they should teach any other Gospell not only that is against this but besides this which I haue taught you saith the Apostle hold him accursed Galat. 1.8 9. So that if any either Apostle or Angell from heauen deliuer or teach any other Gospell that is any matter of substance in Religion though it be but besides that which we haue in the Scripture they are accursed And so much for the proofe of the point The reasons are many And the first reason is drawne Reas 1 from the nature of faith which carries alwaies a iust correspondency to the Word of God Rom. 10.17 Faith comes by hearing and hearing by the Word of God Faith comes by hearing of whose sayings mans No but the Word of God whatsoeuer God speakes faith heares it and most willingly and sweetly beleeues and embraceth it but what any else saith whether it be man or Church or Angell as it is not powerfull to beget sauing faith so also it is the nature of faith to refuse it or at least to suspect it because it is beside the Word and God speakes it not Secondly The second reason is drawne from the state Reas 2 of conscience which is this God hath endued our conscience through his mercy and ordinance with that freedome and liberty that is in subiection to none but to God onely and therefore whatsoeuer God commands or forbids the conscience well rectified yeelds to it acknowledging the authority of the speaker to be a binding Law which necessarily must be obeyed but when a matter is imposed by man onely without or beside the prescript of God the conscience feeles not the commanding power of God to ouersway it and therefore may and must and doth take the benefit of her liberty and this is it the Apostle saith 1 Corinth 3.23 Be not the seruants of men The third reason is drawne from the property of the Reas 3 things themselues that are to be beleeued and they are matters necessary to saluation and therefore wee must haue such a sure ground and warrant for them as that we may be bold to hazard our saluation vpon them Now the Church being it selfe subiect to error where iâ— builds not vpon Scripture is vnable therefore to afford any such warrant therefore without and besides Scripture the Church hath no power in such things Reas 4 Fourthly that which the Church doth heerein in ordaning any thing in matters of saluation without or besides Scripture she doth inioyne it with condition of damnation to those that doe not beleeue and obey it Let them be accursed that doe it not but damnation is not to be threatned by any but those that haue power to inflict it but the Church hath no power of her selfe to inflict it and therefore it is ridiculous in her to threaten it The Church indeede threatens it in excommunications but that is not of her selfe but vnder God and in his name who is also able to inflict it as hee is to threaten it in his Word but wee speake heere of matters besides Scripture and therein the Church hath no power at all to inflict no not instrumentally in the lowest degree therefore not to threaten damnation and so consequently not to decree any such things Reas 5 The fifth reason is drawne from a rule of
the Scripture the written Word of God and nothing else The Scripture is the onely rule of Faith and of obedience what it teacheth must onely be beleeued and what it commands must onely be obeyed and nothing else as necessary to saluation And generally all Churches acknowledge the Scripture to be the canon yea the Popish Church to his day retaines the name though they cast it out at the backgate yet at the foregate they take it in the Canon that is as much to say as the rule Now what is to be done with a rule All things are to be fitted to it and not it to any thing Carpenters and Masons they fitte their tymber and stone to the rule and not the rule to the tymber or stone so then the Scripture being the rule whatsoeuer is to be beleeued or obeyed must be squared by it and looke how much it comes short or goes beyond or misseth on this hand or that of the rule so much it comes short of true sauing faith and obedience and so much wee goe out of the way of Saluation therefore cast away all other measures as crooked traditions customes c. and sticke fast onely to this rule as to the perfect square of all Religion we must put nothing to Gods Word nor take ought there from this the Lord himselfe commands Deut. 4.2 and 5.32.35 Secondly as this is the rule of faith so it is the tryall of euery truth the Scripture is the onely touch stone of truth if Paul teach the truth it must be tryed by the Scriptures Act 17.11 Let heathen men bring their Paganisme the Turcks their Alcoran the Iewes their Talmud the Papists their Catechismes councels customes and traditions to this touchstone and this this will shew them all to be starke counterfeits very drosse and filth not worthy to be once looked after much lesse to bee esteemed the pretious golden truth of God that soules should be saued by Lastly yet mistake not as to thinke that all matters of substance and saluation were expresly in the word that is by name and in so many words as we are to apprehend it but at least by consequence and to be deducted by sound and sanctified reason applying it to the circumstances of the Text and to the analogy of faith And so we haue finished those things that concerne matters of substance Wee come in the next place to matters of circumstance and these are of two sorts either miracles or discipline either miracles for indeed it is a part of the power of the Catholique visible Church as it containes altogether from the Apostles themselues downe to our times for with them it was an ordinary thing to doe miracles Matth. 10.1 Our Sauiour gaue them power against vncleane Spirits to cast them out c and Marke 16.17 and 1 Cor. 12.9.10 to another is giuen the the guifts of healing to another the operation of great workes by the same Spirit And it was very necessary at the first planting of the Gospell that they should haue this power for the confirming of their office and authority that planted it but now there is no vse of miracles their Doctrine and writings being sufficiently confirmed already and therefore that power is restrained and what Church soeuer challengeth this power may iustly be censured for Anti-christian spoken of in the 2 Thes 2.9 Secondly or Discipline and that is of two sorts either matter of Gouernement or matter of Ceremonies of the first wee haue spoken already of the second wee will speake a word by Ceremonies we vnderstand the time place and gesture to be obserued in Gods worship and seruice we will contriue the whole businesse into this obseruation Euery particular visible Church hath power from God to ordaine some outward Rites and Ceremonies for the outward carriage of Gods worship within that Church or Congregation Marke the parts of the Note Doct. First I say euery visible Church for the inuisible not being contained within the bounds of any one setled outward state can haue no such orders Secondly I say particular for besides that a generall visible Church cannot so be properly assigned to a place and if it were yet being of so large an extent as commonly it is it cannot be brought within the compasse of the same outward Rites Thirdly I say hath power from God to ordaine Ceretaine Rites Fourthly I say for the outward carriage of Church businesse for they haue nothing to doe with the Inward man Fifthly I say they must be within that particular Church for one Church is not to prescribe another what they should doe except their case be very like and that there be a willingnesse in the Receiuer So the Note is cleare we come to the proofes Acts 15.1 2. In the Church of Antioch there was a matter in question as touching Circumcision an outward Ceremony the Apostles being then at Ierusalem were by the consent of the Church of Antioch consulted withall about it and accordingly they deliuer their iudgement in the 23. verse c. And therein shew their power and consequently the power of the Church after them for the causes being perpetuall the course must be perpetuall too and they shew their power both in disanulling some Ceremonies as Circumcision vers 10. as abstaming from meat offered to Idolls and blood verse 20. which were certainely things in their owne nature indifferent as the Apostle shewes of meats 1 Corinth 8.8 And yet all this they did with the assistance of the holy Ghost verse 28. and that onely in things needfull as in the same verse and this they did not so much for the thing it selfe but for the auoyding of offence And so in the 1 Cor. 11.2 c. where the Apostle mentions the ordinances which hee had deliuered them already which are generally vnderstood of matters of order and decency and the circumstances make it plaine enough for after verse 3 c. he deliuers them other ordinances keepe which hee had not deliuered them before concerning the vncouering of the mans head and the couering of the womans head which were things indifferent in themselues yet for comlinesse sake hee doth there inioyne them and verse 20 c. hee deliuers certaine other ordinances concerning the outward carriage of Gods worship in the Lords Supper as their tarrying one for another eating before c. verse 33.34 And whereas many other things were out of frame with them he promiseth in the end of 34. verse to order the rest at his comming to them where it is cleare that the ordering of things concerning the outward carriage of Gods worship is in the power of the Church it selfe for still the Rule holds that the disease continuing alwaies requires a continuall reamedy from time to time So in the 1. Cor 14.26 40. The Apostle would haue all things done decently and in order hee giues them this generall rule for matters of Ceremony and they must draw particulars accordingly
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke
office of the mediator the third is concerning Images the fourth is concerning Iustification for the first which is her corruption in Doctrine concerning the Scripture which is the truth and ground of Religion they teach uery erroniously not onely that which disparageth them which yet is a presumptuous sinne but that which by consequence vtterly ouerthrows them First in that they dare deny the sufficiency of Scripture Secondly in that they peruert the truth of Scripture thirdly in that they disanulle the authority of Scripture First they deny expresly the sufficiency of Scripture whereas God hath deliuered them as a particular rule 2 Tim. 3.16 they say No It is not sufficient of it selfe they must be pieced and perfected by traditions No man dare adde to the will of a dead man and yet these are so shamelesse and presumptuous that they dare presume to adde to the sacred Testament of Iesus Christ thus they deny the sufficiency of Scripture Secondly they peruert the truth of Scripture teaching and deliuering first concerning the translation that none is to be admitted as authenâ—icall but the vulgar Latine translation which themselues confesse is sometimes faulty and doth misse of the meaning of the Holy Ghost secondly for the interpretation of Scripture they will admit of none but such as it pleaseth the fathers to giue who themselues acknowledge may and doe sometimes erre and are deceiued now to teach that an vntrue translation is the Text of Scripture and an vntrue interpretation to be the sense of Scripture what is this but to make the Scripture vntrue Third they disanull the authority and credit of the Scripture and that many wayes first teaching that the Apochryphall bookes which are knowne to containe certaine vntruthes to be Canonicall Scripture secondly equalling the traditions of men with the written Word of God and vrging them to be receiued with as great authority as the Word of God Now if the Word of God be of no more authority in matters of Saluation then the word of man it is very feeble and not worth trusting to Thirdly they goe further preferring the authority of the Church aboue the Scripture the Scripture say they is to beleeued for the authority of the Church that is as much as if they should say God is not to beleeued for his owne sayings but for the witnesse of man thus they disanull the authority and credit of the Scripture Now all these layd together see whether that may not be iustly taken vp against them which our Sauiour speaketh against the Iewes Iohn 8 47. he that is of God heareth Gods Word ye therfore heare them not because yee are not of God and Iohn 10.26.27 ye beleeue not because yee are not my sheepe my sheepe heare my voyce and I know them and they follow me Gods children heare his word and will not impeach the truth and credit of it the Popish faction will not heare it but will impeach the truth and credit of it and therefore they are none of Christs sheepe So much for their error in Doctrine concerning the scripture where wee see that their fountaines are corrupt and therefore we are like to finde but foule waters in their Channels Their second Error in Doctrine is concerning the direct office of the mediator God saith directly that there is but one Mediator betwixt God and man that is Christ 1. Tim. 2.5 they say there are many the blessed Virgin Mary and other Saints not onely praying for vs but to bee inuocated by vs doth not this iustle Christ out of his roome at least to sit so close that others must sit in commission with him in that office they would shift it off with this that they make the Saints mediators of intercession onely and Christ of Redemption and the Apostle say they when he saith there is but one Mediator c. hee meanes of Redemption not of intercession I Answere that the Apostle in that place speakes of a Mediatour of intercession for he speakes of Prayers and intercessions in the first Verse and as in reason he that is to make intercession for any must be able to reconcile them and to take away the enmity and to bring the parties whom he intercedes for into fauour else it would be a friuolous and vayne intercession and he that intercedes for any must be such an one as the person interceded doth appoint or at least approue of for that businesse euen so the Scripture propounds Christ alone to be intercessor in both these respects 1 Iohn 2.1.2 If any man sinne wee haue an Aduocat with the Father Iesus Christ the Iust and he is the propitiation for our sinnes He is our Aduocate or intercessor and our propitiation or reconciliation both and Iohn 16.23 whatsoeuer ye shall aske the Father in my name he shall giue it you hee doth not say whatsoeuer ye shall aske in my mothers name or in the Saints names but in my name And therefore both Redemption and Intercession are oft times in Scripture by name ioyned together as in that 1 Tim. 2.5 6 there is one Mediator betwixt God and man c who gaue himselfe a Ransome for all men Rom 8.34 who shal condemne vs it is Christ that died ye rather that is risen again who is euen at the right hand of God who also maketh intercession for vs so that we see to be mediator of intercession is as peculiar to Chrst as to be mediator of redemption They shift again say we pray to the Saints not as helpers but as intercessors onely but wee pray to Christ as intercessor and helper by his owne power too I answer yet still they make them intercessors then though not in the same degree and so they eyther iustle Christ out of his roome or set his mother and the Saints on the Bench with him but if therebe any other intercessors then either the intercession of Christ is imperfect or else the intercession of the Saints is superfluous But say they we doe no more to the Saints in heauen then yee doe to the Saints on earth and then the Apostle did to the Thessalonians in the 2 Thes 3.1 Brethren pray for vs c. I answer First wee haue a warrant for this Scripture but for the other wee haue none at all Secondly will any man say that the Apostle made them intercessors for him This were a disparagement to him no but hee intreats them to be fellow Suitors and ioint Petitioners to God with him and for him Thirdly the Saints that are aliue we haue accesse vnto and can vtter our mindes to them but so wee cannot to them that are deceased and therefore they that pray to them though it be but as fellow suitors they make God of them in that very fact that is they make them knowers of the desires of the heart for Prayer is the desire of the heart and to know that is proper to God
corrupt too if either we respect to whom they are made to Saints and not to God alone or for whom for the dead and not for the liuing onely or how not with vnderstanding for they are in an vnknowne tongue specially their publike prayers and so as good haue no prayers at all I haue entred a foule sinke and I must needs confesse that I can finde no bottome yet if this be not enough adde heereto these aggrauating circumstances these things which were somewhat in a more tolerable manner among them before be now much worse first by the Councell of Trent for whereas before that Councell they were but priuate opinions of some men now they are the Doctrine of the whole Church and are obtruded on all professors as necessary to saluation and they condemne all that are not of their iudgement yea there is now in them a deadly hatred against the contrary truth and the professors thereof and persecutions by fire and Sword Secondly the Iesuits the Popes chiefe Agents haue and doe vse dayly all cunning deuises and malicious practises to stretch these points to the furthest straine that so they may tyrannize in euery mans conscience And also to curse and to defy all nations and persons that will not drinke of this poysonous cup Thirdly it is too apparent that they doe willingly blind themselues and for gaine fauour feare ambition and the like they doe persist in these courses against their owne consciences that condemne these things in them for as it cannot be thought that so many grosse conceipts should be swallowed downe by men of excellent gifts and vnderstanding but that they must strayne at them so the experience of many that are of that Religion the sincerest and the soberest that haue beene most ledde by Scripture and haue beene freest from faction that haue renounced and disclaimed many of these abuses and freely confessed many contrary truthes that we hould makes it plaine that among so many at least some are otherwise perswaded then they pretend yea some haue confessed so much and yet still goe on in their old courses Secondly they are foulely corrupted in their ordinary manners I know euery Church failes specially in manners exceedingly but the corruptions in manners that are in the Church of Rome are extraordinary and in a manner heathenish secondly they are such as follow vpon their Doctrine and which themselues professe to be lawfull whereas it is not so with other Churches they doe not maintaine and professe their corruptions of manners to be lawfull the Church of Rome doth take a taste of these in their equiuocation and mentall reseruation ciuill honesty abhors and condemnes these they vse and iustifie the vse of them breaking faith and promise Nature denies it they affirme and defend it that with Heretiques faith is not to be kept disobedience to superiors and maintaining others therein with them is a familiar practise whoredome is but a small sinne and the stewes a tolerable euill treasons and murthers of Kings Princes and whole states are they sinnes with them No they are meritorious workes the actors of the mare canonized for Saints Let them or any for them shew me their matches in the world bee they Turkes Iewes or Pagans or any other state that is iustly chargeable with the defence and practise of so many villanies and then I will confesse I haue dealt iniuriously with them but if they can shew me none such let them confesse that whereas many states and kingdomes and Churches haue done wickedly yet the Church of Rome doth surmount them all and let them vaile bonnet and throw away their pride state malice wilfulnes and their diuelish practises and let them humble themselues and repent in sackcloth and ashes that if it be possible their horrible euils may be forgiuen them I omit to speake of those exquisite cruelties practised vpon the poore Indians euen by the Iesuits themselues as well as by the Spaniards Oh miserable state what a bloody gouernment and a bloody Religion too whereby they haue made the very name of Christian Religion to bee abhorred euen amongst the Heathen So much for the first branch of the obseruation that the Church of Rome is exceedingly vnsound and polluted with many foule errors c. Now let vs come to the second Branch of it which is the inference of the former that therefore it is not lawfull nor safe to communicate with her It is true that there is no Church but hath some vnsoundnesse in it eyther in Doctrine or in manners or both as there is no body but hath some infirmities and diseases in it But this Church of Rome is so vnsound that take it as it is this a day maintained by the Popish faction and there is no communion to bee had with them in their Doctrine and manners without certaine danger to their owne soules Wee will proceed in the proofe hereof according to the grounds before mentioned their Doctrine and their practise being both vnsound and corrupt we may communicate with them in neyther first Gods commandement shewes it for their Doctrine being otherwise then that which Paul taught as befere is shewed they must be held accursed Gal. 1.8 9. and shall we communicate with such in matters of God and of Saluation as wee must hold accursed as enemies thereto And in the 1 Tim. 6.3 5. there is an expresse separation inioyned If any teach otherwise and consentâ—th not to the wholsome words of our Lord Iesus Christ from such separate thy selfe Secondly they are wilfull in their errors and therefore are to bee shaken â—ff Titus 3.10.11 Reiect him that is an Heretique after once or twice admonition c. Thirdly their sinne being idolatrous therefore they and it are to bee fled from 1 Cor 10.14 slye from idolatry 1 Iohn 5.21 keepe your selues from Idols yea the place of their idolatrous worship is not to be resorted to Hosea 4.15 though Israel play the harlot yet let not Iudah sinne Come not ye to Gilgal neyther goe ye vp to Bethauen c. Nay those that are there must come forth from amongst them and touch none of their vncleane things Esay 48.20 and 52.11 Ier. 51.8 Goe ye out of Babel c and that not only out of the litterall Babel in the deliuerance but also out of the mysticall Babel the very subiect now in hand and that with a feareful dâ—nunciation of Iudgement Reuel 18.4 Goe out of her my people that ye be not partakers of her sins â—â— that ye receiue not of her plagues fourthly the wickedns of their liues being very great we are to withdraw our selues from them 2 Thes 3.6 which though it be not of it selfe sufficient to inforce a separation from 2 whole Church for there is more required to the forsaking of a whole Church then of some priuate men yet being added to the former it makes our separation from them very warrantable secondly the practise of the faithfull proues
them It is a foolish doctrine of the Papists That ignorance is the mother of deuotion it must needs be a blind and gracelesse deuotion in thâ—t minde where knowledge hath not first inlightned the vnderstanding Let vs now come to the fourth and last ballance and therin try our religion and theirs in these seuen instances and that is the ballance of comfort of conscience that is the true Religion that bringeth soundest comfort of conscience for that is the right Gospell that brings glad tydings of peace to the afflicted soule and agrees directly with Christs spirituall office Esay 61.1 The Spirit of the Lord is vpon me therefore hath the Lord anointed me he hath sent me to preach good tydings to the poore to binde vp the broken hearted c and Matth. 11.28 But the Religion of our Church brings sound comfort to the conscience and the Popish Religion doth not so but rather purposely afflicts mens consciences then comfort them terrifying them with a slauish feare nourishing the Spirit of bondage and bringing men backe as it were to the Law againe Therefore our Religion is the true Religion theirs is the false See this in the first instance waighed in this Ballance The sufficiency of the Scripture sets the conscience at rest as hauing all that is needfull to be beleeued or done set plainely before vs in Gods Booke so that we need not wander after vncertainties and doubtings but we may know what wee must trust vnto And the absolute command of Scripture conuinces the conscience that it is well done and both together assures the conscience of him that endeauours truely to frame himselfe thereunto that he is in the right way to heauen and in the certaine state of grace and Saluation Secondly if all be of Gods free grace and not of mans free will then wee are singularly comforted in that all our thoughts desires and workes are not our owne for then they would be loathsome to God who can bring a cleane thing out of an vncleane But they are Gods owne doings and they are the actions of his owne Spirit and therefore cannot but be acceptable vnto him Thirdly if Iustification be by faith alone without mans merits then we haue peace with God Rom. 5.1 And then wee haue assurance of Saluation being grounded not on the sands of our owne merits but on the immouable rocke Christ Iesus and his righteousnes and the fauour of God and the free promise of mercy in him Fourthly if Christ be our onely Aduocat we haue assurance to bee heard Iohn 16.23 and 1 Iohn 5.14 15. and Rom. 5.1 2. for what can the Lord deny his owne Son or us for his sake whereas if we haue other aduocats we know not whether they heare vs yea of many we know not whether they be Saints or no or if they doe heare vs yet wee know not whether they will or can helpe vs yea we hauing no sound warrant to pray to Saints we know not whether the Lord will bee angry with vs for such an vnwarrantable course so fare the worse for sodoing amongst men Fifthly if we worship God in Spirit and truth and not in Images then we haue assurance that we worship the true God and that after the true and right manner And this is the specificall difference of Gods Religion from all other Religions whatsoeuer whereas if we worship in or by an Image wee doe still suspect whether wee doe well or no for euen nature it selfe if it be well marked abhors that God should be reputed a materiall substance and therefore how can God be pleased that he should be so resembled Sixthly if we celebrate the memoriall of the Lords death in our Communion then the benefit of Christs death is effectually settled to the beleeuing soule by the presence of the Spirit and the comfort and strength of the bread and the sweetenesse and comfort of the wine in our stomacke workes an answerable correspondency by the thing signified to the soule and puts vs in possession of it Lastly if we haue the meanes of Saluation plainely deliuered vnto vs that we may see into them with our owne eyes and not darkely as they are amongst the Papists then we know what we worship Iohn 4. Wee walke in the light whereas they poore soules goe on in the darke not knowing whither they goe So wee see in all these foure ballances that their Religion is too light and ours is downe weight And so we see that they are iustly reprooued for censuring our Church to be a false Church because wee haue a false Religion whereas theirs is the false and ours is the true Religion Secondly It is for reproofe of the Separatists They are very clamorous and bitter against vs But I purpose God willing briefly to answer the sum of all their exceptions and to let all their bitter clamours alone Their first Exception is against the constitution of our Church they say it hath a false constitution and therefore is a false Church But this is a false Consequence and can neuer be prooued there be many froggs and mice and other Creatures generated of putrefaction and yet are true froggs though they be not produced by naturall generation And hee that out of the very stones can raise vp children vnto Abraham is able to gather a Church otherwise then by that which they call a true constitution so that the consequence is false and the Antecedent is false too For our Constitution through Gods mercy is true and sound Constitution signifies sometime the state which a thing is framed vnto as the naturall constitution of the Body that is the state condition or dispensation which by the rule of nature it is endued with sometimes it signifies the Act whereby it is to be framed as the naturall constitution of the body that is the Act of Nature whereby it is constituted Each of these are in the Church as being a Body in a borowed sense And the constitution of ours is true in the first sense we haue the Word Sacraments ministry and Gouernment and people professing the true Religion and obedience thereunto And therefore what need we to inquire into the Act whereby wee were so constituted as thereby to disproue the Truth of our Church As for example when I come into a strange place that hath the name of a City and there I see people corporations Ciuill assemblies lawes and orders and a generall profession of obedience thereunto Shall not I hold that a true City though I know not how it was founded and gathered But if it be necessary to be inquired into in the second sense the Constitution of our Church is true and good in that sense also men are truly called and gathered amongst vs by the ministry of the Word but say they they were not so gathered at the first I Answer first if they were not it is no preiudice to vs we are so now