Ephes 1.22 23. compared with 1. Cor. 12.27 Saints holy Catholike the Pillar of Truth c. these are principally affirmed of the Church inuisible but proportionally applyed to the Church visible the whole receiuing denomination of the better part Doctr. These things premised we come now to the Obseruation and that is this That the true Church of God is sometime brought into such straits that the outward face of it doth either not appeare at all or at least it doth very hardly appeare to the sight of the world I say the outward face of it doth hardly appeare for the inward graces of it are neuer seene as faith and election for the heart wherein these are cannot be discouered As these are alwayes inuisible so likewise the outward face of the Church is sometime hidden Againe I say it is so but sometime for sometime it is very plaine and apparant and glorious in the eye of the world We doe not here take vpon vs to prooue peremptorily that there is a time when there shall bee no visible and apparant Church in the World the World is large and many things are done in some places of the World that we neither doe nor can know and therefore in regard of vs we may say there is no such matter For the Point must stand thus That euen in those places and in such times where the Church is most likely to be as where the true Church hath lately been and where it hath flourished or where the best meanes are the Word and the Sacraments and the Ministry or where they professe to bee the true Church yet euen then and there the true Church may lie hidden and not bee outwardly discerned And so consequently if it may be in such a state in such places and at such times much more is it so at other places and times where there is no such probabilitie of a Church And this strikes home at the Papists that will haue the outward face of the true Church so notoriously apparant and visible to the world But as I haue shewed in such places and at such times where it hath been most like to haue been euen then and there the true Church may be hidden and not apparant to the World This I will prooue in the case of the Church of Israel in Elias time 1. King 19.10 where the Prophet complaines of such a scarcitie of the faithfull in his dayes as that hee saith be himselfe was left alone If there had been a Church any where in those times surely it should haue been in Israel where the best meanes were but there was no outward appearance of a Church and shall we thinke then it was any where else So likewise in the 2. Chron. 15.3 Israel had been for a long time without a true God without a Priest to teach without Law then they had no true visible Church of God amongst them And if it were not to bee found in Israel where should it be found The Papists will reply in Iudah if not with Israel Iudah preuailed against Israel because they stayed vpon the Lord God of their Fathers as wee may see in the 2. Chron. 13.18 Well yet they were bad enough too as wee may see in the 2. Chron. 14.3 5. they had their strange Gods and their Images and high places and Groues in all their Cities which Asa tooke away But yet if it were thus with Israel that they had no outward face of a true Church might it not be so with Iudah too and so in other Churches yea we will proue that it was so with Iudah afterward as we may see in the 2. Chron. 28.23 24.25 where it is said of Ahaz that he sacrificed to the gods of Damascus and to the gods of the King of Aram hee brake the vessels of the House of God shut vp the dores of the House of the Lord and made him Altars in euery corner of Ierusalem and in euery Citie of Iudah hee made high places to burne Incense to other Gods c. So Iudah was worse then Israel nay then the very Heathen that were before them as wee may see 2. Chron. 33.9 where it is said that Manasseh made Israel to erre and to doe worse then the Heathen whom the Lord had cast out before them So you see here was no outward face of a Church neither in Iudah nor in Israel if not in them where could there bee any Who could now point with his finger and say I know which is the true Church of God whereunto I may and must ioyne my selfe If it were so with them that were the naturall branches then there is no priuiledge for any other Church but that it may be so with them too But the Papists will obiect that this was so vnder the Law onely but it shall not bee so vnder the Gospell or if it bee so sometimes yet it shall not be so often to the end of the world I say I will proue that the state of the Church was so also vnder the Gospell and shall bee so not sometimes onely but often to the end of the world that there shall be no outward face of a true Church Reuel 12.6 14. the woman is said there to be fled into the wildernesse which is meant of the Church that at seuerall times to the worlds end shall bee driuen to liue in Desert and forlorne places how then shall men see it and take notice of it and ioyne with it when it is in such a secret place So in the Reuel 13.7 8. The Beast made warre with the Saints and ouercame them and power was giuen vnto him ouer euery Kindred and Nation and Tongue Therefore all that dwell vpon the earth worship him whose names are not written in the booke of life of the Lambe Where was the outward face of a Church in these times And in the 2. Thes 2.3 4 5. the Apostle sheweth that Antichrist shall come and sit in Gods Temple as God c. The Diuell shall bee so cunning that he shall set vp Antichrist in Gods Temple that is in Gods Church where there hath been an outward face of a Church continued for many yeeres and yet hee shall not be knowne but to be God but onely to those that are spiritually-minded for he shall sit as God so that then there shall be no outward face of a true Church there So likewise that in Luk. 18.8 proues this Point where our Sauiour saith When the Sonne of man commeth shall he find faith on the Earth If faith be so scarce to be found which is the life of the Church where then shall the Church be found But where shall hee not find faith In India or in Rome onely No not onely in one or two places but not in the earth And who shall not find it The Sonne of Man When the Sonne of Man commeth shall hee find faith on the earth Then the Church is not so palpable as that it may be
in the like case but if men were neuer before baptized then though they bee of yeares of discretion yet they are to receiue Baptisme But whether hath the Church power to compell men to be members No surely faith cannot be forced vpon any yet if the Magistrate be Christian he by his authority may and must compell men to come to the outward meanes else wee deny him the priuiledge of his authority and of our subiection So did Iosiah cause all that were found in Ierusalem and Beniamin to stand to the couenant 2 Chron. 34.32 As they haue power to admit into the Church so they haue power to repell and keepe out and this wee finde to be plaine Acts 8.36.37 See heere is water saith the Eunuch what doth let mee to be baptised Philip said vnto him if thou beleeuest with all thine heart thou may'st c. as who should say where faith is wanting it is a sufficient let to keepe from baptisme and so from being admitted into the Church But what shall children doe then I answer they if they be the seed of the faithfull are pre-supposed to be within the couenant and so they are to be reputed as Gen. 17.7 God saith to Abraham I will establish my Couenant betweene mee and ther and thy seede after thee and Acts 3.29 The promise is made to you and to your children saith the Apostle and so in the 1 Cor. 7.14 The vnbeleeuing wife is sanctified by the beleeuing husband c. else were your children vncleane but now are they holy and therefore where children are tendred by faithfull parents to the Church they must admit them so far as they haue power and that is to baptisme Marke 10.13.14 as it was with circumcision in the time of the Law the children of the faithfull all that were males were circumcised so it is in Baptisme which succeedes in the roome of that all the children of beleeuing parents are to be made partakers of it So you see the Church hath power ouer persons that are not come in and that either to admit or repell them Secondly they haue power ouer persons as they are come in already and that either to keepe them in or to cast them out to keepe them in as in Reu. 3.11 Our Sauiour saith to the Angell of the Church of Philadelphia Hold fast that thou hast that no man take thy Crowne from thee and what was the Angels Crowne but the faithfull in that Church So the Apostle Paul calls the Thesalonians his Crowne and how must hee hold them fast and keepe them in By confirming exhorting reprouing comforting and instructing them bearing with their weaknesse admitting them to the Lords Table and vpon their repentance loosing them from their sinnes So the Church hath power to cast out for their obstinacy in sinne and so to binde them in the chaines of euerlasting damnation that the Church hath this power it is plaine for the Word of God is powerfull each way It is the sauour of life vnto life vnto some to other It is the sauour of death vnto death so the Censures of the Church are wonderfull powerfull Iohn 20.23 whose sinnes yee remit they are remitted and whose sinnes soeuer yee retaine they are retained saith our Sauiour to his Disciples And so we see how the Church did cast out the Incestuous man in 1 Cor. 5.4 5. and how they receiued him in againe in the 2 Cor. 2.7 8. The next point is the power that the Church hath ouer members as officers and herein the Church hath power to choose or refuse to place or displace to choose and place Acts 6.5 and the saying pleased the multitude and they choose Stephen c. to refuse and displace as in Acts 8.21 Peter refused Simon Magus when he would haue bought gifts of the holy Ghost for money and in the 1 Tim. 5.11 refuse younger widdowes c. and in the 1 Kings 2.27 to the 35. we may read how Salomon displaced and cast out Abiather from the Priests office But of this I haue spoken sufficiently before the matter of Church gouernment and therefore as I promised I will referre you thither Now in the second place the Church hath power ouer things and these things are of diuers kindes some are matters of substance some of circumstance the Churches power in matters of stubstance is eyther touching the Scripture it sefe or in things besides the Scripture as touching the Scripture and that is eyther touching the credit and authority of Scripture or the sense of it first of the credit and authority of Scripture which is called into question and much disparaged not onely by those that are without but euen of those that professe themselues to be within and to be members of the Church which should most lighly esteeme it some of of her champions as they pretend challenge at least an equall yea indeed a superiour authority to the Church aboue the Scripture and therefore the point to be discused here is whether the authority of the Church be greater then the authority of the Scripture It is not denyed but that the Church hath some authority concerning Scripture as wee shall heare afterward but that it hath authority equall with or aboue Scripture is not to be granted I will draw this point into an obseruation Doctr. which shall be this That howsoeuer the Church of God is endued with great power and authority from aboue yet the authority of the Church is not greater then the authority of the Scripture no it is not equall with it but the authority of the Scripture is greater and higher then the authority of the Church here are two parts of this obseruation First that the authority of the Church is not greater then of the Scripture secondly that the authority of Scripture is greater then of the Church the same places that proue one proue both Ioh. 4.39 The woman of Samariah hauing had conference with our Sauiour and beleeuing him to be the Messiah she went and told it in the Citty and it is said in the 39. verse that many of the Samaritans beleeued in Christ for the saying of the woman but it is said in the 41. verse that many moe beleeued because of Christs owne words The voyce of the woman what is it but the voyce of the Church shee beleeuing in Christ her selfe propounds him vnto others which is the Office of the Church in this case well the people beleeued for her saying but doe they rest vpon that as the chiefest authority of their faith No for verse 41. many moe beleeued for his owne word and verse 42. they that did beleeue for the saying of the woman acknowledge a greater and surer cause of their faith disclayming the former as insufficient now say they wee beleeue not for thy saying for wee haue heard him our selues and know that this indeede is that Christ the Sauiour of the world and is not Christs voyce to
They are mingled with the professors of Mahomet which is a most pestilent Religion directly opposite to the Christian faith admitting no colour of Reconciliation but if we beleeue in Christ we must reiect Mahomet and if we beleeue in Mahomet we must reiect Christ And yet the Lord I say hath shewed himselfe a Ruler in the midst of his sorest enemies preseruing his faith and Church euen wheâ—e Satans throne is as he did the church of of Pergamus Reu. 2.13 secondly as it is a Pestilent Religion directly opposite to Christ so consider that it generally abounds and swarmes ouerspreading a great part of the knowne world and yet in these places the Lord hath reserued a remnant that sticke close vnto him and that follow not the sway of the world as he had 7000. in Israel in the daies of Elias that had not bowed their knees to Baall Rom. 11.4 so hee hath many thousands among them that haue not bowed the knee to Mahomet Thirdly consider the pleasingnesse of that Religion of Mahomet a great inchanter of nature yet still the Lord hath preserued some that chose rather with Moses to suffer aduersity with the children of God then to inioy for a season all the pleasure that euer Mahomet could euer promise or bestow vpon them Surely we must needs acknowledge it to be a heauy iudgement of God that such flourishing Churches in Achaia Macedonia Corinth Ephesus c. should come to that miserable ruine and desolation that Mahomet should raigne amongst them so generally in Christs own Territories and let vs know that it was for their vnprofitablenes in the vse of the Gospell and other meanes of grace which God so freely offered them and let vs consider of it and feare and labour to profit by the Gospell and pray to God that the like befall not vs for our vnprofitablenesse This I say is a great iudgement of God vpon them and yet withall see how in wrath God remembers mercy and in despight of Satan Turke and Mahomet and other instruments hee plucks out some as firebrands out of the fire to be professors of his sauing faith and members of his Church and the gates of hell shall not preuaile against them And so much of the Greeke Churches both improperly and properly so called Now wee come to the Westerne and Latin Churches which are generally of two sorts some acknowledging the Pope their head as the Church of Rome it selfe and sundry others that hold communion with that Church both in Doctrine and in all or most of the corruptions thereof others renouncing his headship and refusing to communicate in the deformities corruptions and abuses of the church of Rome being therefore called the reformed Churches I shall not neede to speake of the former in euery particular looke what is said of the Church of Rome it selfe the same may be applyed to all the rest as is the mother so is the daughter Ezech. 16.44 We will deliuer her state in two obseruation First we will shew what may be said in charity and yet in truth and sound iudgement for the church of Rome Secondly what may be said in zeale and yet in truth too and found iudgement against it For the first the obseruation is this Doctr. 1 That the Church of Rome euen as now it stands may in some sense be iustly reputed and acknowledged a true visible Church consider rightly of the Note First wee doe not absolutely say it is a true Church but for ought wee see it may in some sense be iudged a true visible Church Secondly wee say not a sound Church no that wee flatly deny as vntrue but a true visible Church as a man though hee be wounded fainting and dying yet so long as there is any sparke of life in him hee is a true liuing man not a false though he be an vnsound and dying man Thirdly we make a difference betwixt the Papacy or the Popish factâ—on and some better spirits in that Church which no doubt haue a righter beliefe and walke with a righter foote in the profession of the Gospell then the faction doth and these being mingled together with the rest the whole may be called a â—â—ue Church for their sakes as was in our Sauiors time the Scribes and Pharises were a faction in the Church pretending Religion and the true worship of God and yet swaying all against the truth and sincerity of it in their courses Mary Simeon Anna Zachary and Elizabeth and a few more with whom our Sauiour ioyned or rather they with him as liuing member of Gods Church and should not the whole be rightly acknowledged to be a true Church because of them Doubtlesse it may and so the church of Rome may rightly be acknowledged to be a true Church in respect of some better spirits that are mixed with them and not in respect of the Papacy and Popish faction alone The reasons to proue them a true Church are these first Reas 1 they haue beene a true Church of God directly affirming euery part of the foundation and they doe not directly deny any part of it yea in outward shew of words they expressely affirme it still and therefore may truely be acknowledged a true Church That they haue beene a true Church of God is plaine enough Rom. 1.8 But yee will say that is no sound arguement that they are so still I answer that yet this is to be considered for it is a great matter that must make a congregation that hath beene a true Church to become a false one and with more charity and loue are such to be censured that are in the state of Apostacy then other congregations holding the same errors that are but onely comming on in the saith and haue not yet beene throughly possest of the true being of a Church The Church of Ephesus was fallen away from her first loue Reuel 2.5 And the Church of Sardy had a name that she loued and yet was deade Reu. 3 1. And yet God calls them true Churches still A Church in Apostacy that is falling not vtterly fallen is still a true though an vnsound and dying Church hauing been a true Church and not directly ouerthrowing the foundation so long it may be still intituled a true Church well then the church of Rome hauing bin a true church it must appeare that they in outward shew at least affirme the whole foundation and euery part thereof but this they doe they affirme the whole foundation at least in outward shew and sound of words they professe the same Scriptures and the same Creed that we do yea they professe in words the very same foundation before spoken of in the very same termes in effect Looke into the Rhemists Testament you shall see that vpon those places 1 Tim. 2.5 1 Iohn 1.7 they acknowledge Iesus Christ to be the onely Sauiour of the world and therfore they may in some sense be rightly acknowledged
Catholike but properly and rightly it is not so Also there may be a Catholike visible Church that is all the particular parts of the visible Church beeing considered in one common Notion in the minde But it is most truly and properly affirmed of the inuisible Church for that is the Catholike Church which is holy and Apostolike which in the true sense containes onely those that are truly sanctified and built on the foundation of the Apostles doctrine Thus you see what Church to repute Catholike namely that which is generall scattered and dispersed ouer all the world and not any particular Church much lesse may any one particular man be called properly Catholike And therefore it is a vaine brag of the Papists to say that their Church is Catholike It is a particular Church For first it is not generally dispersed ouer all the world and besides there was a time when there were other Christian Churches at Ierusalem and Antioch c. before euer their Church was and therefore there was a time when theirs was not Catholike and so not Catholike now because that which is Catholike is one and the same at all times I say not in one place but those that professe the same true faith that others did are still the Catholike Church A Priest of their owne hath well answered them that so long as they were gouerned by generall Councels they might bee called Catholikes But now seeing they are gouerned by one man namely the Pope it is fitter that they be called of him Papists And so much for the second Vse Vse 3 The third Vse As this teacheth vs what Church to repute Catholike so likewise it teacheth vs what faith is to be reputed Catholike not that which one onely Church doth embrace But then you will say there is but a little Catholike faith there is scarce any one Point Catholike for in what one Point of Religion haue all the faithfull agreed I answer first Yes euery fundamentall Point was alwayes held by al the faithul els they were not faithful if they were cut off from the foundation so that howsoeuer in smaller matters as of Ceremonies and circumstances and such like some differences and some errors were betwixt those that were faithfull yet in the maine substance there was none at all Secondly I say all times are not alike for the meanes and occasions of knowledge of some fundamentall Points in that cleerenesse as they should bee knowne the light of saluation breaking out euery day more cleerely then other Therefore it is sufficient if they all beleeued the same things that we doe so farre as they did and might attaine to the knowledge of them or if they were ignorant of some yet it is sufficient that they followed the rest and did not oppose against that which they knew not but did renounce and repent of their ignorance and this their very repentance of their ignorance is an acknowledgement of such Truths as they were ignorant of By this it appeares plainely that the faith of the Church of Rome is not Catholike because none of those Points wherein they differ from vs haue been vniuersally held no nor spoken by the faithfull as Purgatory Inuocation of Saints Transubstantiation Iustification by workes worshipping of Images and such like But they will say If our faith be not Catholike Obiect then yours is much lesse Catholike being gainsaid generally by the Church for many hundred yeeres I answer First Answ it is gainsaid indeed by many that professed themselues to be of the Church but those that were truly of the Church of Christ held and maintained that in effect which wee doe as we can instance in many particulars of euery Age. For the fiâ—st three hundred yeeres after Christ wee can proue the Church held the same faith which we doe now And sixe hundred yeeres after Christ when Popery got the vpper hand yet still wee had some that held the same faith from time to time and it was gainsaid by whom Not by those that were truly faithfull but by those that made dissensions in the Church But if this will not satisfie them then let this controuersie be decided by that other adiunct in the Nicen Creede where it is called Catholike and Apostolike for that alone is truly Catholike which is also Apostolike and then it is cleere on our side For if the Apostles beleeued and taught as we doe as we haue and can plainely proue then our faith is Catholike and whatsoeuer Church or Persons since them haue not so taught and beleeued must not bee held Catholike nor Apostolike nor yet their faith and Doctrine Therefore our faith being Apostolike must needs be truly Catholike and howsoeuer though none had beleeued since the Apostles dayes yet we holding the fame faith with them wee must needs haue the true Catholike faith Indeed this is a reason to flesh and blood which they make when they say Where was your Church so many hundred yeeres We answer Wee euer had a Church for we euer had some that opposed them and their courses and stood for the maintenance of this faith which we professe But if neuer any since the Apostles dayes had stood for this faith which we professe yet we say and can proue that the Apostles beleeued and taught the same that we beleeue and teach therefore our faith is truly Catholike and Apostolike And therefore as the Apostles were saued by this faith so shall wee and then what matter is it if all the world had opposed it Vse 4 The fourth Vse This requires thankfulnesse in vs that being Gentiles and so in darknesse the Lord hath vouchsafed vs this light and respited vs to those times of the Gospell wherein the Church is made Catholâ—ke Now wee come to the fourth Point that is That the Church is a Communion of Saints whereby two things are affirmed first that the Church that is the faithfull hath a Communion with Christ secondly that they haue a Communion one with another both which wee may see in the. 1. Iohn 1.3 that yee also may haue fellowship with vs and that our fellowship may be also with the Father and with his Sonne Iesus Christ And Rom. 12.5 So we being many are one body in Christ and euery one one anothers members First of the Communion the faithfull haue with Christ their Head which is the fourth Point We wil draw it into an obseruation and that is this namely Doctr. That all the faithfull the whole Church and euery member thereof haue a ioynt and mutuall communion with Iesus Christ he and we are brethren Heb. 2.11 It is a ioynt communion because all together doe participate therein and it is mutuall because all the faithfull partake in it in Christ and Christ with euery one of them The proofes of the Point are these 1. Cor. 1.9 God is faithfull by whom yee are called vnto the fellowship of his Sonne Iesus Christ our Lord. 1. Ioh. 1.3 That yee
is Can yee participate with me in my afflictions Shewing plainely that we can neuer come to heauen to partake with him in glory vnlesse first we drinke of his Cup and partake with him here in affliction And so much for the proofe of the Point Reas 1 The Reasons are these First it was so with Christ our Head Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glory And therefore it must be so with vs his members for shall wee thinke to speed better then he therefore seeing he suffered first and so entred into his glory so must we too For if we fuffer with him then wee shall also raigne with him 2. Tim. 2.12 and if wee bee first made conformable to his death so shall wee bee also to his Resurrection Phil. 3.10 11. And if wee partake with him in his sufferings so certainly shall wee partake with him in his glory 1. Pet. 4.13 14. And Luk. 22.28 29. Our Sauior saith Yee that haue continued with me in my Temptations I appoint vnto you a Kingdome euen as my Father hath appointed vnto mee a Kingdome Reas 2 Secondly it is the portion and Legacy assigned to vs by Christ himselfe Ioh. 16.33 In the world ye shall haue afflictions Reas 3 Thirdly Reason requires it that we should not be crowned vnlesse wee striue and fight 2. Tim. 2.5 6. And if wee cannot bee crowned in earth except wee fight and striue much lesse in heauen And if we doe fight then certainly we shall be crowned as the Apostle there sheweth 2. Tim. 4.7 8. Reas 4 Fourthly the malice of Satan and his instruments cause it to be so 1. Pet 5.8 Your aduersary the Diuell like a Roaring Lyon walketh about seeking whom he may deuoure hee is still bruising our heele Gen. 3. Fiftly our owne corruption doth necessarily require it Reas 5 that wee be continually exercised in this warfare For first our Corruption doth continually raise vp such fightings in vs Gal. 5.17 The flesh Iusteth against the Spirit c. And secondly our Corruptions must bee vanquished and subdued and mortified else we can neuer enter into Gods Kingdome 1. Cor. 15 50. Flesh and blood cannot inherit the Kingdome of God neither can corruption inherit incorruption therefore we must endure many conflicts here before we can come to Gods Kingdome Sixtly for the Triall and exercise and increase of Gods Reas 6 grace in vs Faith and Constancy Patience Wisdome and Experience Hope Loue and all our best graces some are begotten some tried some confirmed all vsed and exercised in this fight Iam. 1.2 3 4. Seuenthly by this meanes God seasons our hearts with Reas 7 a lothing of the world finding nothing here but troubles and fights and with a longing after heauen where wee shall be freed from them all Lastly Our Ioyes in heauen shal haue the better relish to Reas 8 vs if first we suffer afflictions and Temptations here The vses of the Point are these First this teacheth vs that Vse 1 we should neuer looke not any of vs for to haue any setled state of minde peace or quietnesse in this world so long as wee are in this vale of Teares wee are so farre from peace and quietnesse that on the contrary we can look for nothing but afflictions persecutions temptations and fightings within and terrors without no sooner is one affliction ended but another begins It is true that it is not with all alike in this case but some haue greater some lesser Conflicts but yet all must drinke of this Cup in some meausre else there is no glory for them And therefore most dangerous and fearefull is the state of all such that doe not come within these listes nor endure the bruâ—t of this fight they thinke themselues happy because they are all in peace and quiet and they will thanke God for it that they are not thus troubled and turmoild But alas poore Soules it is their bane and misery it makes them vtterly vnfit and vncapable of a Crowne and so depriues them of all true happinesse If thou haue no affliction but that all is at peace within thee then the strong man the Diuell hath thee in full and quiet possession Luk. 11.21 Therefore let vs not enuie such though they be at rest and quiet and we in trouble and affliction for though in shew their estate seeme better then ours yet in Truth our estate is better then theirs Put the case we were at Sea tost with many waues vp and downe and yet were sure to come to a Hauen where wee should haue all things our hearts could desire and put the case also we should see others on the shoare at peace neuer like to attaine to that Hauen would wee enuie them So though we passe through the waues of this world and the wicked stand on the shoare in peace yet we haue no cause to enuie them or to thinke their case better then ours For wee are passing through these waues to the Hauen of eternall glory which they shall neuer attaine vnto Vse 2 Secondly this teacheth vs that seeing this is our portion then first we must not thinke much or strange of it that afflictions and temptations befall vs here as the Apostle exhorteth 1. Pet. 4.12 Dearly beloued thinkâ— it not strange concerning the fiery Triall which is amongst you to proue you as though some strange thing were come vnto you We must not thinke it strange for it is the vsuall estate of all the faithfull so that God deales no otherwise with vs then with his dearest Saints A Christian when he comes first into the Schoole of Christ is like a Scholler when hee goes first to Schoole that thinkes it strange for to be beaten yea but if hee will be a Scholler hee must be beaten And so if we be Schollers in the Schoole of Christ we must looke for afflictions This is our portion allotted vnto vs therefore let vs not thinke it strange when it doth befall vs. Secondly it teacheth vs that when God calleth vs to this warfare we should not detract nor hide our selues nor runne away as Ionah did But wee must willingly and cheerefully offer our selues vnto the Lord for such imployments in this seruice as it shall please him to make vs fit for and though we endure many blowes yet we must stand to it for it is Gods seruice Thirdly seeing it is our portion wee are not to bee sorry nor to take it heauily that we are thus dealt with but to kisse and embrace it as a sweet portion which the Lord in mercy and faithfulnesse hath allotted to vs Matth. 5.11 12. Blessed are you saith our Sauiour when men reuile you and persecute you and say all manner of euill against you for my sake falsely reioyce and be glad for great is your reward in Heauen So the Apostles Act. 5.41 went from the Councell reioycing that they were accounted worthy to suffer for Christs Name And to this
the Apostle exhorts vs Iam. 1.12 My Brethren count it exceeding ioy when ye fall into diuers Temptations Fourthly as we must not take it heauily but reioyce in it so we must prepare and arme our selues for it before hand As a man that is to fight against his enemies will fit and prepare and arme himselfe to the Battell so must we Our enemies will be sure to be prepared against vs and therefore if we be not prepared against them how shall we be able to withstand them and therefore we must be continually preparing our selues to incounter with sinne and Satan and all our spirituall Enemies As we must prepare our selues to this Battaile So fiftly we must carry our selues resolutely and valiantly in this fight and see that we fight a good fight of faith as fighting the Lords Battails Thus Ioshua incouraged the people to warre because they fought the Lords Battails Now to fit vs and to helpe and direct vs in this warfare Consider these particulars First what enemies they are that we fight against Our enemies are many euen a world of enemies the Dragon and all his Angels the World and all her Children and Darlings the flesh and all the wisedom and sense thereof for all that is enmity against God Sinne Death Hell all come with open mouth to deuoure vs. This is it the Apostle saith Ephes 6.12 Wee wrestle not against flesh and blood that is not onely against flesh and blood but against Principalities and powers against worldly Gouernors the Princes of the darknes of this world against spirituall wickednesses which are in high places Marke how the Apostle sets them out in all their Terror and power marching as it were with their Colours displaied in all their Ruffe Brauery And this he doth not to dismay or discomfort vs but to incourage vs and to whet vs on that we seeing how many and how strong and how resolute our enemies be we should labour to be as resolute as they Secondly we are to consider what weapons we are to vse we must put on the whole Armour of God Ephes 6.11 And specially we must labour to be furnished with these two parts of this Armor Prayer and Watchfulnesse nothing is more necessary to a Souldier in time of warre then watchfulnesse for if he fall asleepe his enemy comes and kills him or else if his Colonell comes and findes him hee kils him Therefore the Apostle 1. Pet. 5.8 exhorts vs to watchfulnesse Bee sober and watch for your aduersary the Diuell like a roaring Lyon walketh about seeking whom he may deuoure But what kind of watching is this This is not to watch with a Bille on our shoulder but it is to watch ouer our owne hearts Thirdly we are to consider how far forth we are to fight euen to the death not onely of sinne but euen to the death of the body too if neede bee Reuel 2.10 Bee thou faithfull vnto the death and I will giue thee the Crowne of life And we must resist euen vnto blood Heb. 12.4 wee must fight till wee stand vp to the knees in blood and not yeeld to sinne wee must fight till we ouercome wee must not onely fight but we must fight so long so hard so happily that wee may ouercome But how shall we ouercome if we fight till death if we die in the fight I answer Wee may ouercome for all that for that death is but to the outward man It is the Spirit and inward man that ouercommeth and therefore though we be slaine yet we ouercome Reuel 2.1 Fourthly wee must consider what helpes and forces wee haue on our sides surely more then are against vs we haue such an Army that all the world cannot yeeld the like wee haue God and Christ and the holy Spirit and all the holy Angels to helpe vs we haue the prayers and wel-wishings of all the faithfull in heauen and earth we haue the Word the Sacraments the examples of Christ himselfe and all the faithfull to incourage vs. And who would not fight hauing all these to fight for him and with him And who would or can doubt of the victory seeing we haue all the powers and forces of heauen and earth to assist vs and to take part with vs Onely the powers of hell are against vs and how can they hurt vs Fiftly and lastly we are to consider with what minde wee are to come into the field and to defend our selues Not for fashion nor for company nor to bee seene nor to get profit but we must come with this mind to obay and to glorifie God to maintaine his Lawes and kingdome and to vphold that spirituall life that God hath endued vs withall and to destroy and keepe vnder the power of Satan and the malignant Church and not with any sinister intention whatsoeuer And thus if wee obserue these Rules they will be good meanes to fit vs to this warfare and to direct vs in it as also to helpe vs to ouercome The third Vse is for singular comfort to all Gods children Vse 3 that howsoeuer wee suffer many Conflicts here yet all our afflictions and tribulations and Conflicts shall one day be rewarded and recompenced plentifully with a Crowne and that in heauen as wee suffer with Christ here so wee shall raigne with him hereafter Therefore let vs see that wee bee fighters in this Battell and that wee fight a true fight else wee shall haue no such reward But if wee doe thus fight wee are sure to haue our Reward What then though sinne tirannize the Conscience thâ—eatens the world persecutes and the Diuell sometimes puts vs to the worst yet our comfort is we shall certainly haue the victory and so a Crowne at last Therefore let vs not thinke much to endure troubles here for a while for we shall be conquerors yea more then Conquerors faith the Apostle Rom 8.34 35. We are more then Conquerors he doth not say yee shall be but you are already more then Conquerors through him that loued vs. Lastly this shewes vs how much we gratifie Satan and wrong the Lord when we yeeld vnto sinne we betray him and his cause and his glory as much as in vs lies into his enemies hands yea we fight against God for Satan Hee that is not with me saith our Sauiour is against mee yea we wrong our selues exceedingly leauing the glorious and honourable Colours of the Lord that made vs and fighting vnder Satans Banner And so much for this Point and for this Lecture The eighth Lecture of the Church IN handling the diuision of the Church which was the fourth generall Head I shewed that it was partly of the name partly of the thing it selfe Of the name we spake fully For the diuision of the thing it selfe I shewed you that it must not bee vnderstood so as if God had many kinds of Churches for the Church is but one as I haue formerly prooued But this diuision is a distinction which puts
outwardly discerned to the worlds end And this is it that Austen and the Fathers meane when they compare the Church to the Moone that is sometimes in an eclipse so darkened that it cannot be seene So we see we haue the consent of the Fathers too against the Papists And so much for the proofe of the Point The Reasons are many and they all strengthen one another especially the first three must be laid together else they are not sufficient apart to proue the Point Reas 1 The first Reason is this The members of the Church are sometimes very few they are alwayes few in comparison to the wicked but sometimes they are few simply in respect of themselues as in the old World when the Church was in Noahs Family Now that which few doe except it be some notorious thing or person is little obseruable to the World Reas 2 Secondly as they are few so withall for the most part they are but meane persons the poore receiue the Gospell Now that which poore and meane Ones doe is generally neglected not taken notice of except it be some notorious exploit and therefore Reas 3 Thirdly that which they doe the profession of Christ is no such notorious thing that the World regards it or takes notice of it and therefore it is not sought after except it be either by the true members that seeke to ioyne with it and they are but very few or else by persecutors and such seeke after it onely to destroy it as Herod did after Christ Matth. 2.13 not to bee members of it And hence it is that they are so hardly discerned Fourthly their Persecutors many times bring them to Reas 4 this low scantling and so it was in the dayes of Eliah the Prophet the Prophets were slaine with the sword 1. King 19.10 and that was the reason of the scarcity of the faithfull in those times And so it was in Dioclesians time all the Christians that were found were put to death their bodies were burnt and their Temples were ouerthrowne where was the face of the Church at this time Persecution had brought it to this low scantling that it was not to be discerned And this is shadowed to vs in Matth. 8.24 by the ship that our Sauiour and his Disciples were in that was couered with waues so that it was hardly to be discerned yet it sanke not so is the state of the Church of God in this world that sometimes it is couered with the waues and rage of persecutors like to be swallowed vp hardly to be discerned but yet it liues Fifthly sometimes Heresies and Schismes arise in the Reas 5 Church and they sway the world after them ouercomming the true doctrine and the communion of the Church as it was in the time when Arius with his Heresie ouer-spread the whole world in so much that the World did wonder at it selfe to see it selfe become an Arian as the Ecclesiasticall History sets it downe Where could a man say now This is the true Church whereunto I must ioyne Sixthly those that make profession to be and indeed Reas 6 are of the Church are but men and therefore sometimes fearefull and will not stand to their profession but flie away as the Disciples of our Sauiour did Matth. 26.56 they all forsooke him and fled like fearefull men where was the face of the Church then Seuenthly Counterfeits and Deceiuers are very cunning Reas 7 and will set as good a face on idolatry and superstition on hypocrisie and on the Synagogue of Satan as the Church of God can doe on the sauing faith and Religion the false Apostles can transforme themselues into the Apostles of Christ 1. Cor. 11.13 14. and Mat. 24.24 our Sauiour saith that false Christs and false Apostles shall arise and shall shew great signes and wonders so that if it were possible they shall deceiue the very elect So that the true Church shall not be so easily discerned because of these deceiuers Reas 8 Eightly the Corruption of mans heart which suffereth it selfe easily to be drawne from the truth and to content himselfe with the name and shadow of the Church and Religion when the truth and substance is gone as the Scribes and Pharisies and the Iewes did in our Sauiours time And hence it is also that the Church is brought to so low an estate sometime Reas 9 Ninthly it is from the malice of Satan his instruments for they cannot abide that the Church should flourish so much as outwardly Reu. 12.4 to 14. who draue the Woman into the wildernesse but the great red Dragon the Diuell Reas 10 The tenth reason is taken from Gods mercifull prouidence and wisedome that hides his people from the rage of the wicked he hath them in a Corner and yet is contented to let them lie hidden that they may haue a breathing time from persecutions and that their enemies may not bend their forces against them therefore oft-times there is no apparant face of a true Church but God hides the faithfull secretly in his Tabernacle from the eyes of men that their enemies may not persecute them As also thereby hee tries the faithfull whether they will walke by faith as well as by appearance for whilst there is an outward face of a true Church many wil make an outward shew of the profession of faith and religion But when there is none then here is the triall whether men will walke faithfully or no. Likewise God doth it for the iust condemnation of the reprobate he leaues them iustly without any apparant teaching or profession of better Religion to perish in their owne sinnes and ignorance flattering himselfe that he is in the right because he can see no better any where else for when they heare of no better religion then their owne they harden themselues in it and so iustly perish Lastly God hath passed his promise onely for the perpetuity Reas 11 of his Church for the being of it not for any flourishing outward estate Matth. 16.18 The gates of hell shall not preuaile against the Church to ouercome it and to destroy the being of it but any thing else they may do to it they may deface it suppresse it banish it driue it into a narrow Corner but they shall neuer ouercome it they may and doe destroy the perpetuity of the visiblenesse of it but the perpetuity of the being of it they shall neuer destroy Thus farre God hath promised and tyed himselfe and so farre we may expect and looke for it and no further So much for the reasons The Vses are these First this serues to refute those Papists Vse 1 that hold a perpetuall notorious visiblenesse of the Church Some doe not hold it therefore it refutes those that doe their Speeches are large in this kinde for they say that the Church must be as notoriously visible as any kingdome in the world and their notes of the Church as multitude succession pompe visibility headship and that at Rome
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
together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay
Christs mysticall Body and by the Lords Supper we are nourished in this Body which is his Church Now all these three outward meanes are laid downe together Matth. 28.19 Goe teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Goe that is spoken to the Apostles Teach there is the Word and Baptize there are the Sacraments one exprest the other implyed These are the instrumentall causes without vs. Now the instrumentall causes within vs are first repentance Act. 11.18 God hath granted to the Gentiles Repentance to life Secondly faith Act. 15.9 And he put no difference betwixt vs and them after that by faith he had purified their hearts And lastly and principally Gods Spirit that is the testimony of Gods Spirit in our hearts whereby we are perswaded of Gods loue and fauour 1 Cor. 2.12 We haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And all these sixe instrumentall meanes inward and outward are laid downe together in the second of the Acts in the case of the first Church that was planted after our Sauiours Ascension from the fourteene verse to the six and thirtie there is their Minister and the Word his Sermon Then Peter life vp his voice c. Then there are their Sacraments first Baptisme in the 38. and 41. verses Then they that gladly receiued the Word were baptized c. and the Lords Supper in the 42. and 46. verses and they continued in the Apostles Doctrine and fellowship and breaking of bread c. there are the outward causes So likewise the inward as first there is Repentance vers 37. and 38. They were pricked in their hearts then secondly there was Faith too as in the 41. and 44. verses They that gladly receiued his Word and all that beleeued c. And lastly there was the Spirit of God for in the seuenteenth verse it is said that it was prophesied before of them that God would powre out his Spirit vpon them And in the 38. verse the Apostle bids them repent and be baptized c. and yee shall receiue the gift of the holy Ghost so that they repenting and beleeuing did receiue the gift of the holy Ghost So these are the instrumentall causes or meanes of the being of the Church The next cause is the materiall cause and that is the people of God Saints by calling 1 Cor. 1.2 The members of the body of Christ 1 Cor. 12.27 Citizens with the Saints c. Ephes 2.19 As members are the matter of the body and Citizens the matter of a City so the members of Christ are the matter of the body of Christ which is his Church Fourthly the formall cause of the being of the Church and that is inward and outward that which is inward is the effectuall calling and gathering of Gods people to Christ when the faithfull are perswaded in their hearts to beleeue and obey the Gospell of Christ the outward formall cause that is their ioynt and publike profession of the sauing faith and the outward communion that they hold in the meanes of grace both for duties of piety to God and of charity each to other yee shall find both these in the case of the Church at Ierusalem Act. 2. first their effectuall calling which is their inward formall cause that is laid downe in the 37 38 41 and 44. verses they were pricked in their hearts repented baptized added to the Church c. there is their effectual calling Their outward formall cause that is set downe in the 41 42 44 45 46. verses They continued in the Apostles Doctrine and fellowship c. and had all things common c. there is their ioynt and publike profession of the sauing faith and their outward communion These are the materiall causes of the Church Lastly the finall cause of the Church which is the end of a Church and that is to bee considered in many respects first in respect of Gods glory that some of Adams seede might glorifie the Lord God here in his Church by beleeuing obeying calling vpon him and hereafter in heauen singing euerlasting prayses to his glory Rom. 9.23 That he might declare the riches of his glory on the vessels of mercy which he hath prepared to glory Secondly the finall cause of the Church is in respect of the faithfull themselues and of their saluation and glory for God will not haue all mankinde cast away as they well deserued but some he would haue of his free grace and mercy to obtaine saluation and glory by Iesus Christ 2 Thes 2.14 and to receiue the end of their faith which is the saluation of their soules 1 Pet. 1.9 Thirdly the finall cause of the Church is in respect of the truth of God that the same might be embraced and maintained and kept aliue on earth that some men might not onely know the truth but beleeue it and liue in the obedience of it and also that the Scriptures the records of truth might be safely preserued first that the body of the Scriptures might not bee mangled or torne by Heretikes secondly that the sense of the Scripture might not bee depraued by the enemies of it lastly that the Scriptures might not bee as a sealed booke but that there might bee some on earth to interpret it and to teach it and that it might be openly taught and practised on earth this is one end of Gods Church Fourthly the finall cause of the Church is in regard of the wicked that they might bee left without excuse when as the pretious truth of God is propounded to them by his Ministers and by his Church and when as they denie it as false or contemne it or at least carelesly neglect it as a vile thing not worth hearkening to that then they might iustly perish in their owne wilfulnesse Thus you haue heard concerning the causes of the being of the Church both of those that cause it directly and of themselues and also such as cause it not of themselues directly but onely as by the way being ouer-ruled by God to that end Wee will draw it into an Obseruation Doctr. we heard first that God is the efficient cause of his Church and all other causes are from him he note then is this That howsoeuer there bee many things in the world which concurre and haue a great hand in the causing and constituting of a Church yet the cause of all causes is the Lord himselfe and indeed he is all in all in it this is so in all other things that God is all in all in them specially it is so in the Church as first that being more specially respected of God than any thing else and secondly as the Church depending more neerely vpon him then any thing else in the world Ephes 4.6 the Apostle speaking there of the Church saith There is one God and Father of
Apostle speakes of that Church wherein was the vse of the Word and of the Sacrament of Baptisme as we may see in the 26. verse which are onely in vse in the visible Church And in Colos 1.18 there is Christ the head of his Church and there is the Church the body of Christ Now the Apostle speakes of that Church whereof hee was a Minister as we may see vers 25. which is a visible Church And that it may appeare that these Collections are not strained against the meaning of the holy Ghost you shall find that the Apostle in the 1 Cor. 12.27 speaking to the visible particular Church of Corinth saith plainely Yee are the body of Christ and so intends necessarily that Christ is the head of that particular visible Church And as it was with the Church of Corinth so it is too with all true visible Churches else Reuel 1.13 there the head and the body is described together there was the seuen golden Candlesticks the seuen particular visible Churches and there was also the Son of Man walking in the midst of them that is Christ the head of them And no question but the Iewish Church in the former Testament was Christs Spouse and so Christ was her Husband and consequently her Head for how often did God threaten to cast them off and to giue them a Bill of Diuorce shewing thereby that hee was the Head euen of their visible Church then much more of our particular visible Churches so that Christ proportionably is the Head of a true visible Church The Reasons of the Obseruation are these first Christ Reas 1 liuing vpon the earth was of the visible Church but not as an inferiour or a member for then some other visible member must be his head which is impossible therefore while he liued vpon earth he was the head of the visible Church Now what he was he is he was so then and therefore he is so now Secondly all power is giuen to Christ both in heauen Reas 2 and earth Matth. 28.18 and he is the head of all principalities and powers Colos 2.10 And in what respect is he the head of all but that he might be the head of the Church as the very reason is implyed Ephes 1.22 And hath made all things subiect vnder his feet and hath appointed him ouer all things Why to be the head of his Church And this is that we meane in that Article of our Faith when wee say I beleeue that Iesus Christ sits at the right hand of God that is that hee hath power giuen him to rule ouer all things specially ouer his Church to rule and gouerne it and to conuey all good things to it as the head to the body Reas 3 Thirdly he giues life to the members and holds all the body together Col. 2.19 and Ephes 4.15 16. therefore he is the head of the body Reas 4 Fourthly the Church is guided by the Lawes of Christ both for doctrine and manners therefore he must needs be the head of the Church Reas 5 Fifthly he is the Sauiour of the Church Ephes 5.23 and therfore he is the head of his Church for it is the office of the head to defend and to see to the safety of the whole body Reas 6 Sixthly he is the onely vanquisher of all the Churches Enemies and he doth so vanquish them as that he himselfe is freed from Satans and all other enemies harmes Ioh. 14.30 The Prince of this World commeth and hath naught in me yea he breakes the Serpents head Gen. 3.15 And in the Reuelation there is Michael and his Angels fighting with the Dragon and his Angels and they ouercome them Now Christ is this Michael that ouercommeth the Diuell and all the enemies of his Church therefore he is the head of his Church Reas 7 Seuenthly he giues the Spirit to his Church therefore he must needes be the head of his Church and hee giues the Spirit not onely in regard of ministeriall duties as Iohn 20.22 where he breathed on the Apostles and said Receiue the holy Ghost but also in regard of sanctification and inward graces as Act. 2.4 this he doth for euer Eph. 4.11 12. Now it is the head that conueyes Spirit and motion to the body Therfore seeing euery visible Church receiues the Spirit from Christ then he must needs be the head of them Reas 8 Eighthly and lastly hee is the King the Husband the Shepheard the eldest Brother or first borne of the Church therfore the head of the Church So much for the Reasons Vse 1 The vses are these The first Vse is matter of Refutation against the Popish Church for this is a maine point of difference betwixt vs and the Church of Rome Wee say and haue proued it that Christ is the head of the visible Church they say the Pope is the head of it and as they meane it it is worse than it seemes to be for therein they affirme a double blasphemy against God and giue two maine blowes to Iesus Christ to cut him off from being head to his Church at least they take his Crowne from his head And this they doe first in regard of the Body the Church secondly in regard of the Head Christ First in regard of the Church for they say the Pope is the head not of the Church of Rome onely for that were tolerable if hee would content and containe himselfe within his owne Diocesse neither would we much contend with him about his Bishopricke But he lookes high and gapes wide and saith like his lying father the Diuell All is mine that he is the head of the vniversall Church through the world A proud challenge easie to be made but impossible that it should bee maintained You see that it is proued to be Christs due only by right to be head of the visible Church if then the Pope wil be head either he must take it from Christ against his will and so he is plaine Antichrist as indeed and in truth he is or else he must haue it by Christs grant and this he pretends to be his Title But first he hath it not by Christs grant for Christ neuer gaue him any such matter for many hundred yeares after Christs ascension this headship of the Popes was neuer heard of Yea but say they he gaue it to Peter and so to the Pope I answer No Christ gaue it not to Peter nor yet euer meant to giue it him much lesse to the Pope First hee gaue it not to Peter for the places which they alleage to proue this point serue nothing to this purpose as Matth. 16.19 Whatsoeuer thou shalt binde on earth is bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen This is spoken equally to all the rest of the Apostles as well as vnto Peter Ioh. 20.23 Whosoeuer sinnes ye remit they are remitted c. Where now is the headship of Peter ouer the whole
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
their Armes and Liueries whereby they are distinguished from all other Companies yea we know that euery Lord and great man hath his Badge and Cognisance whereby his seruants and attendants are to bee knowne from other mens So the Lord Iesus Christ the Lord of Lords the great and glorious God of heauen and earth hath his Badge and Cognisance whereby his Seruants are distinguished and discerned from all other from the seruants of sinne and from the seruants of the world and from the seruants of men True it is that the Church inuisible is knowne to God alone because none but hee is the Searcher of the heart But the Church visible is therefore called visible because it hath certaine sensible notes and markes set vpon it that at the sight thereof it may bee knowne to be the Church of God I doe not speake here of the inward markes which God doth set secretly on his Children as that they are borne of God ioyned by faith vnto Christ their head endued with the Spirit of Adoption assuring them of Gods fauour and perswading them to holinesse and an inward loue and affection to the Brethren for by these they are onely knowne to God and to themselues but I speak of outward markes wherby they are knowne to others such as that therby the world may take notice of such a congregation so marked that they are a true visible Church of God This was a mattter practized in the former Testament and prophesied for the latter Isai 19.19 that the visible Church should bee thus marked out And surely it is very necessary that there should bee such outward tokens and markes to discerne it by First in respect of those that are within the Church for the surer confirmation of their hearts that they are in the right way as also for the publike testification of faith and Religion to bee in the world And secondly in respect of those that are without for many arrogate falsely the name of the Church vnto themselues as false Prophets and Heretikes and Schismatikes all which may bee discouered plainely by these markes that they are not such as they pretend themselues to bee as also because some of them that are without belonging to Gods election by these markes discerning the true Church may thereby be allured to ioyne to her Communion and so bee brought to God that all the rest may be left vtterly without excuse that being shewed by such palpable and plaine evidences which is the true Church out of which there is no saluatioÌ„ yet they wilfully refuse to assemble thereunto what is to be thought of such but that they are rebells against God and enemies to Christs Kingdome that when hee displaies his Banners openly they will not come into the fight on his side but take part against him Now these outward markes haue certaine qualities or properties belonging to them which wheresoeuer they are found they make these markes legitimate and to bee acknowledged to bee true and sufficient else they are not to bee admitted Now these qualities or properties belonging to these markes of the Church are two first that these marks and notes of the Church must bee essentiall to it secondly that they must bee better knowne to vs than the Church it selfe First they must bee essentiall that is such as concerne the very being of the Church some concerne the well being of the Church as Discipline and such like which wheresoeuer it is found it makes that Church more pure sound and perfect than other Churches that want thâ—m But the markes wee seeke after are such as concerne the very being of the Church so that wheresoeuer they are found there is certainly the true being of a visible Church and also wheresoever the Church visible hath any true being at all there are these found And this qualitie is attended with three others that are subordinate to it and follow consequently vpon it as first these markes must haue this being that as they are essentiall to the being of the Church so they must bee common to euery Church visible throughout the world for if any Church bee without them then they are not sufficient markes secondly they must bee proper to the Church visible and to no other Congregation in the world for if these marks agree to any other Congregation there is no certainty in them to finde out the Church by them Thirdly they must alwaies bee ioyned together so that wheresoeuer there is a true visible Church there are these markes and wheresoeuer these are there is a true visible Church for if at any time they bee asunder then there is a time when a Church visible is not to bee discerned from other Congregations I doe not say they are alwaies found in the same degree but sometimes more sometimes lesse alwaies in some measure And this is the first quality of these markes with the subordinate qualities that follow vpon them The second property or quality of these markes is that they must be better knowne than the Church it selfe for to seeke out a thing vnknowne by that which is as much vnknowne or a thing little knowne by that which is lesse knowne is a thing preposterous and absurd wee are neuer the neerer but if wee would seeke out a thing wisely wee must seeke that which is unknowne by that which is knowne and that which is but a little knowne by that which is more knowne for that which I know another by must bee beter knowne to mee than the other as for example If I know a man by his face or by some wart or mole vpon it then I must know that better or at least haue a more particular impression of it in my minde than of the man himselfe So the notes and markes of the Church must be better knowne to me than the Church it selfe And both these markes and notes must concurre together for being a certaine marke it must bee first able to direct vs to the thing wee seeke and secondly such as may not deceiue vs therein if it bee a thing well knowne and yet not essentiall it may direct but it is apt to deceiue againe if it be essentiall and not best known as it is not apt to deceiue so it is not able to direct therefore they must both concurre together So then the issue of all is this That whatsoeuer things doe so belong to a visible Church that being examined by these notes they will stand answerable thereunto these and none other are to bee acknowledged right marks thereof Now there is none that will hold the touch of these notes but these three the Word preached the Sacraments administred and thirdly obedience professed to that which they both require which because it is the maine substance of all that which is spoken touching this point wee will deliuer and handle it by way of obseruation Doctr. The obseruation is this That the preaching of the Word and the administration
all thankefulnesse that amongst the rest this Land wherein wee liue is gathered into his Church and therby hath long and doth still enioy such priuiledges that as we are a part of his Church so we haue part in all her Priuiledges And thirdly we must thankfully acknowledge more in particular that wee that are here present haue our parts in the Church and that we are members liuing sound members therof and so that we haue right and speciall claime in them all And this benefit will appeare to bee the greater if wee consider first that it is denied to others and yet affoorded to vs that Child or Subiect that is specially singled out by the Father or King from the rest of the Children or Subiects to haue a richer portion then they to haue a second Messe as Beniamin had is not he singularly bound to that father or King This is our case in respect of many thousands in the world they are left wee are taken they euer in harmes-way wee are priuiledged alas they are his Creatures as well as wee and wee are dust and ashes as well as they why should wee haue better at Gods hands then they Yea wee are sinners as well as they why then are we priuiledged from those Euills which they are subiect vnto Why doth not this land wallow in the darknesse of Heathenisme Idolatry Turcisme Iudaisme Papistry c as the the greatest part of the world doth besides Why doe not wee heere present also wallow in Prophanenesse Idlenesse Deadnesse Vnconscionablenesse Vngodlynesse Vnprofitablenesse as the most in the land doe besides Surely there is no reason for it but this Gods meere Mercy and speciall Fauour to vs aboue them Let vs consider this well and take it to heart and neuer thinke of it but let our hearts euen melt to God for it Alas What are wee that God should thus priuiledge vs aboue others And let it stirre vs vp to continuall Thankefulnesse to God and also let it inflame vs with entire Loue to God againe that hath so dearely entirely loued vs and as God hath made choise of vs aboue all other to bee his chiefe Treasure so let vs make choice of him aboue all other to bee our chiefe Treasure and say with Dauid Who haue wee in Heauen O Lord but thee and whom doe wee desire on earth in Comparison of thee Vse 3 The second vse may serue for pacification and stay of our rouing and vnsettled thoughts about the prosperity of the wicked Alas their prosperity to our priuiledges is nothing there is no comparison betwixt them It may bee that hee is rich and hath the world at will yea but thou art rich in God and in the Faith of Christ this is the true Treasure A worldly man is not troubled but hath peace and quietnesse round about him yea but thou hast peace with God and in thine owne conscience and this is the right peace A worldly man liues at his owne will and doth what himselfe list yea but thou liuest after Gods Will and doest in some measure what hee commandes this is the Life of God heauenly and eternall Life Worldly men they and their children are gayly and richly apparrelled and fare deliciously euery day yea but what art thou the worse for that that which they haue is but for the outward man that which thou hast is for the inward man thou art cloathed with the rich Robe of Christs Righteousnes this is rich and gay Apparell indeed and thou art fed with spirituall food the Word and Sacraments and Gods Comforts and the continuall Feast of a good Conscience this is the daintiest fare and the sweetest dishes that can bee set on our tables if wee were Angels wee could haue no better yea marke further thou shalt see the time when they and theirs for all their present glory shall die like Beasts and afterward be tormented in hell with the Rich man for euer whereas thou and thine being brought vp in Gods Feare shall die Gods deare Saints and Children and afterwards bee also glorified in Heauen and that for euer If wicked rich men would consider and vnderstand this it would quell them in their greatest mirth and abate their haughty thoughts of themselues and their pride and their Contempt of Gods Children and their Cruelty against them And so if Gods Children would seriously consider of it they would be farre from enuying the wicked and grudging at their prosperitie yea rather they would pitty their persons and commiserate and grieue for the extreame misery that is vpon them they would sit down in silence and not murmure though others carry the world before them what care they they haue such Priuiledges as the world knowes not of and the prosperity of the wicked is lighter then vanity it selfe Vse 3 The third Vse is for comfort to all Gods Children against all their present Afflictions Sufferings and wants for what we want one way is supplied another all our losses disgraces griefes wrongs and wants are plentifully recompenced by many gracious and comfortable Priuiledges within vs and by the estate of grace which wee enioy In Isay 43.2 the Prophet saith We goe thorow water and wee goe thorow fire heere is our danger yea but the Lord is with vs so that the Fire shall not burne vs nor the Waters ouerflow vs heere is our Priuiledge And in Iohn 16.20 our Sauiour saith Yee shall weepe and lament and the world shall reioyce and yee shall sorrow there is our present Affliction but your sorrow shall bee turned into Ioy there is our Priuiledge and so in vers 33. In the world ye shall haue Affliction here is the hardest of our portion but bee of good Comfort I haue ouercome the world heere is our Priuiledge to make vs amends And so in Matth. 19.29 We forsake houses and brethren and sisters and father and mother and wife and children and lands for Christs sake yea but we receiue an hundred fould more in this life that is in regard of many gracious and spirituall Priuiledges and we shall inherit euerlasting life Oh that Gods Children had a liuely feeling of these things in their hearts It would make them scorne al that euer Satan or his Instruments could doe vnto them and they would bee so farre from grudging as that they would reioyce in tribulation and take exceeding comfort in all their sufferings But ye will say The Church visible consists of good and bad haue the bad such Priuiledges I answer yes some they haue by outward right and possession the rest being found in the good are freely affirmed of the whole from the better part But most of these Priuiledges belong to the invisible Church how then are they Priuiledges of the visible Answer yes As the same persons that is the chosen being liuing members of both So much for the first point that The Church of God hath many excellent Priuiledges Now in the second place wee come to know what
the world is more subiect to aduersaries oppositions then they are for such is the condition euen of the best and happiest estates that can be attained to in this life that they consist of sweete and sower mingled together and commonly they which haue the most sweete one way haue the most sower another So is the estate of the Church a comfortable estate the best and happiest that this life can yeeld in respect of many excellent priuileges belonging to it and yet no estate so maligned spited at by so many and so sore aduersaries as the Church is the wisdome of God hath so framed and appointed it as for the tryall of our patience and obedience to see if wee will receiue euill at the hands of God as well as good so also to draw vp our loue affections to the meditation and desire of a further and better state in heauen where there is all sweet no sowre perfection of good and happinesse without any mixture of any euill Now the present estate of the Church being thus compounded of sowre as well as sweet of many dangers as well as of many priuileges It is needfull therefore first for mee to speake of secondly for you to learne the one as well as the other first for mee to speake of them for hee is a deceitfull Merchant that in setting forth his Commodities to saile shewes onely the best and conceales the worst So if I should acquaint you with the Priuileges onely and not with the aduersaries too I should be a deceitfull handler of the Word and mysteries of God Secondly it is needful for you to learne both that you may know what to trust to if euer you come within the walls of the Church not to dreame all of priuileges and comforts but make account aforehand to meete with aduersaries and crosses and oppositions of sundry kindes I speake not this to dismay any from ioyning to the Church though this hath beene one speciall meanes to discourage many but I speake this to stirre vp your spirits and to fit and frame you before-hand for the tryalls that God hath appointed you for that so you may fight that good fight of faith against all your aduersaries that which I shall speake concerning this matter I will deliuer in these fiue points First I wil shew that the Church of God hath many aduersaries to oppose it so long as it is in this world Secondly I wil shew what these Aduersaries are Thirdly I will shew the dealing of these Aduersaries against Gods Church Fourthly I will shew what is the dealing of the church the faithfull against her Aduersaries And lastly I will shew the courses and dealings of God both how he carries himselfe to the Aduersaries and also how he carries himselfe to his Church And hauing spoken of these particulars I shall haue spoken sufficiently of this point And first of the First that the Church of God hath many Aduersaries to oppose it The point offers it selfe in a plaine and direct obseruation and therefore so we will take it and so proceed in the handling of it And the obseruation is this That the Church of God so long as it is in this world is alwayes incountred and assaulted with many aduersaries that seek to disquiet their peace and hinder their good proceedings Marke the parts of the obseruation First I say they are Aduersaries there is their quality they are Aduersaries full of hatred Secondly I say they are many Aduersaries there is their number Thirdly I say that they encounter and assault the Church there is their worke Fourthly I say they doe alwayes assault it there is their diligence Lastly I say they seeke to disquiet their peace and hinder their good proceedings there is their end I shall not neede to make a curious Application of any proofes to euery one of these particulars though I doubt not but that many of the places brought for proofe would affoord it It will be sufficient that I proue the maine matter plainely and directly Therefore for the proofe of this obseruation see it first in a shaddow Mat. 8.24 where Christ and his Disciples are in a Ship vpon the Sea and this Ship is troubled with Tempests and ouerflowed with waues Now although this be but a story and that there be no intendment in the place to be applyed to this yet vnder this is fitly shadowed out the estate of the Church in this life Imagine the Sea to be the world and the ship to be the Church and the tempests and waues to bee assaults and incounters that the Church is subiect vnto and the Winds to bee the Aduersaries of the Church And then we shall see in this shaddow the obseruation bee plaine that no ship is more tossed in the Sea with Winds and tempests hindering their course and indangering their estate then the Church is beaten against by the assaults and oppositions of aduersaries troubling their peace and hindering their good proceedings See it more plainely in a Comparison of Gods owne Making and applying Cant 2.2 where the Church is compared to a Lilly amongst thornes Now the Lilly is a tender yet a glorious plant so glorious that Christ prefers it before Salomon in all his Royalty but the thorne is a shrubbed Plant rough and full of Pricks And the Church so long as it is here is a Lilly among thornes hath many aduersaries continually vexing it like so many pricking thornes in her sides euen on euery side round about her See it also in a Parable of our Sauiours making Mat. 13.25 c where the Church is compared to wheate among Tares as the wheate is among tares so the Church is among her Aduersaries the seede of the wicked And as the Tares hinder the growth and take away the Iuce from the good Corne so the wicked disquiet the Church and seeke to hinder and keepe her downe from growing And how long shall they do this why till the Haruest vers 30. that is till the end of the world vers 39. Then so long as the Church shall bee in this world shee shall be encountred and assaulted with many Aduersaries that shall seeke to suppresse it as the Tares the wheate See it yet more plainely in a vision Reu. 12. which is not a bare and empty vision like a Dreame but a beholding of things as in deede and truth they are In the first vers there is a woman cloathed with the Sunne and hauing the Moâ—ne vnder her feete that is the Church of God In the third verse there are her Aduersaries a Red Dragon Red with wrath against the Church there is but one Aduersary named but he hath many heads and hornes that is many complices and retinues In the seuenth verse there is their work the Dragon and his angels fought against Michael and his Angels that is against the Church And in the fourth vers there is their end to deuoure the Childe that is to hinder all good
fruits that should be brought forth and grow vp in the Church And this he neuer giues ouer not though himselfe be foyled and cast vnto the earth for there hee persecuted the woman vers 13. nor yet though the woman bee carried away from him into the wildernesse yet there he persecuteth her vers 14. and 15. not yet though he bee disapointed of his Attempts yet hee giues not ouer but makes warre with the remnant of her seed vers 16.17 So that this place teacheth euery particular the point obserued See it yet more plainely affirmed by the Lords owne mouth in the former testament and set downe as an ordinance and worke of God himselfe Gen. 3.15 I will put Emnity betwixt thee and the woman and betweene thy seede and her seede he shall break thine head thou shalt bruise his heele here is a plaine opposition betwixt Satan and his seede and the Church and her seede and this is continuall for when his head was broke by our Sauiour Matth. 4. in ouercomming him in his temptations but specially at his death yet still he seekes to assault the Church and to bruise her heele And the same in effect is iustified by Christ himselfe in the new Testament Iohn 16.33 In the world ye shall haue affliction but be of good Comfort I haue ouercome the world c As if hee should say so long as you are in the world looke for affliction it is your portion here to be afflicted and assaulted with many aduersaries Yet last of all see it most plainely in the experience of all Ages In the fourth chapter of Nehemiah vers 7.8 when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodims heard that the walls of Ierusalem were repaired they conspired altogether to come and to fight against Ierusalem and to hinder them So in Heb. 11.35 36 37. where the estate of the Church in this world is set downe to bee this that many were stoned many racked others hewen asunder and others slaine with the Sword c. These are the assaults and oppositions that the Church is to expect in this life So the Apostle 1 Cor. 49. to the 13. speakes of the like oppositions that the Church meetes withall in this world that they were as men appointed to Death a gazing stocke vnto the world to Angels and to men c made as the filth of the world and the off scowring of all things And in the 1 Thes 2.18 the Apostle saith that hee would haue come vnto them but Satan hindred him so that wee see that Satan and his Instruments assault the Church continually and hinder their good proceedings So in Psal 2.1.2 c. the heathen rage and the people murmure the Kings of the earth bande themselues and the Princes are assembled together against the Lord and his Christ And in Act. 4.27 in both these places Christ himselfe is propounded for an example in this case that so all that beleeue in him and professe him may know what to trust to Herod and Pontius Pilate and the Gentiles and the people of Israell all were gathered together against Christ if it were so with our Sauiour it must needs bee so with all his members If they hated and opposed him they will hate and oppose them for the Seruant is not aboue his Master what Church euer was there in the world yea or what one true member of the Church that can no by their owne experience giue Testimony to this Truth Either in captiuity or out of it either vnder the Law or before the Law or after the Law Either Apostles Prophets or Patriarkes all from the first to the last yea Adam himselfe in Paradise see how hee was encountred and ouercome and so cast out of Paradise which all mankind rues to this day There is no place not state but heauen free there and no where but there shall the Church be triumphant there shee is alwayes militant assaulted and fought against by many Aduersaries that seeke to disquiet her peace and hinder her good proceedings So much for the proofe of the obseruation Now let vs see the Reasons of it And the first and chiefe Reason is the Iustice of God Reas 1 vpon the Serpent for when God ordained that Enmity betwixt the Serpent and his seede and the woman and her seede Gen. 3.15 hee was in a course of Iustice as a Iudge inflicting this is a punishment vpon the Serpent because he seduced our first Parents So that howsoeuer these oppositions light heauily and iustly on the faithfull yet it hits them onely as it were a by-blow for their chasticement the maine stroke is inflicted on the Serpent and his seede as their deserued punishment Reas 2 Secondly Satans Spite and Enuy against good men and good things is another Reason of it It is hee that stirrs vp and blowes all these Coales as after shall bee shewed It is gall and Death to him to see either good men or good things prosper And therefore he bends himselfe against them with all his power and might Reas 3 Thirdly the church and the men of the world haue contrary mouers the world hath flesh and Nature to be their mouer the Church hath grace and the spirit to be their mouer And so they haue contrary wills the one set vpon good the other wholly vpon euill and so also they haue contrary Ends the Church aymes at Gods Glory and at the Kingdome of heauen the wicked at their owne pleasures and profits and they tende to hell and therefore of necessity there must bee a perfect opposition of the one against the other in all their Courses as the Apostle saith Galat. 5.17 the flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary Reas 4 Fourthly It is the nature and condition of the good to bee crossed and opposed and it is the nature and condition of the wicked to trouble and vexe and hurt and fight against him that is more righteous then himselfe Reas 5 Fiftly Christ is a Signe to bee spoken against Luk. 2.34 and therefore they that professe and beleeue in him cannot but be mightily opposed not onely because they are members of a militanâ— head but also for that very cause because they professe and beleeue in him Reas 6 Sixtly It is so for the Triall of the faithfull themselues and of their faith First of the faithfull themselues so saith the Apostle 1 Cor. 11.19 There must bee Heresies euen among you that they which are approued amongst you may bee knowne And so the Apostle 1 Pet. 4.12 thinke it not strange concerning the firy Triall which is amongst you to proue you So likewise these oppositions are for the trial of Gods graces in vs of our loue to Iesus Christ whether wee loue him vnfaignedly and meerely for himselfe or for our owne ease and good and safety for if we loue him not for himselfe but for these then when these faile
ouer and suffer them to trample vs vnder their feete God forbid this were not onely to bring our selues and our soules into our enemies hands but also to deliuer God himselfe as much as in vs lyeth and his cause and Religion into the hands of his enemies If wee be opposed in an outward fight as men wee are ready to take vp armes and to strike againe and to make all resistance where wee should not but in this case wee should rather yeeld and giue place and not resist euill as our Sauiour teacheth vs Matth. 5.39 c. Being therefore opposed as Christians and members of the Church and our faith being dearer to vs then our liues and the Lord hauing giuen vs an expresse charge to resist and fight it out why doe we not then quicken vp our spirits and resist euen vnto blood if neede require that so these aduersaries may not haue their wills on vs. Secondly as wee must fight so wee must fight lawfully as the Apostle saith 2 Tim. 2 5. that is as we must fight on a good ground so wee must fight by good and lawfull meanes when wee come to haue bickerings with the wicked wee must not doe by them as they doe by vs to quit them like for like if they wrong vs wee must not wrong them or if they slander or reuile or ouer-reach vs wee must not doe the like by them no wee must fight against them by lawfull meanes such as are infallible by Gods Word we are to deale so by lawfull courses against them as they doe vnlawfully against vs. Thirdly that wee may striue lawfully wee must put on the whole Armour of God Ephes 6.11 as wee must fight so we must be armed our aduersaries come forth armed against vs and shall we goe forth naked against them No wee must be armed too yea they are in compleat harnesse well appointed in euery respect to hurt vs and yet to keepe themselues harmelesse so must wee haue compleat armour too from the head to the foot wee must haue the helmet of saluation the brest-plate of righteousnesse the shield of faith the sword of the spirit the Girdle of verity and we must be shâ—d with the preparation of the Gospell of peace Besides as they are furnished by the diuell their captaine so must wee by God our captaine vpder whose colours we fight we must put on the whole armour of God and that this may be pressed the more vpon vs the Apostle doubleth his exhortation in 13. verse and saith For this cause take vnto you the whole armour of God Fourthly we must watch so the Apostle coÌ„mands vs 1 Cor. 16.13 and Peter 1 Pet. 5.8 Be sober and watch wee must watch for first our aduersaries are many secondly euery one assaults thirdly they watch to ouerthrow vs fourthly they haue much craft and subtilty amongst them euen as much as the Diuell can put into them and therefore wee had neede to watch continually and to stand on our guard and to haue our eyes open and to cast euery way about vs to discouer and preuent the enemy and to saue our selues remembring still that the enuious man preuailed in his purpose against the good seed while men were sleeping Matth. 13.25 that is while they were not watchfull and wary to preuent him The fifth duty which we must practice is that with our fighting and watching we take all opportunities and aduantages for our owne defence wee must learne of our aduersaries who are exceeding wise in doing euill so wee must be wise in doing good as they spie out their best aduantages when they are strongest and best prepared and when it will be most for their benefit and our hurt and when wee are weakest and most vnprouided not so able to make our party good against them so must wee doe against them specially wee must take such aduantages as God affoords vs in his Word when wee read how others of Gods children haue defended them selues in such assaults let vs take aduantage by their example and still in all our assaults let vs lay vp something for our defence against another time Sixthly Let vs throw away all hindrances 2 Tim. 4.2 no man that warreth intangleth himselfe with the affaires of this life c. Souldiers carry little with them to the warre but cast away all that is troublesome to them so must wee throw away all hindrances that may trouble vs in this fight as the loue of the world and of our selues and of pleasures yea and if neede be we must loaue father and mother wife and children too and throw them all away rather then they should comber vs in this battell wee must rid our hands of all things but what necessity ties vs to that so we may be free from incombrances in the mannaging of this spirituall warfare The Apostle in the 1 Corinth 9 26 27. propounds himselfe for an example in this case so fight I saith he not as one that beateth the ayre but I beat downe my body and bring it in subiection c. hee knew that if hee did not beat downe his body and so cast this hindrance away he should but beat the ayre teaching vs that wee must throw away all that hinders vs in the mannaging of this Spirituall fight The seuenth duty is confidence in Gods loue wee must cast our selues by faith vpon the power of God as the Apostle exhorts Ephes 6.10 My brethren be strong in the Lord and in the power of his might and if we doe thus it shall goe well with vs in this our battell and this faith and confidence is nor onely a part of this fight but the very victory it selfe as the Apostle saith 1 Iohn 5.4 this is the victory whereby we ouercome the world euen our faith and in this respect it is called a shield to quench all the fiery darts of Satan Ephes 6. The eighth duty which we are taught from hence to practise is the duty of prayer this is a speciall meanes to preuaile in our fight therefore the Prophet Dauid saith Psalme 56.9 when I cry then mine enemies shall turne backe and this the Apostle Paul practised in his spirituall fight when the messenger of Satan was sent to buffet him he besought the Lord thrice that it might depart from him and the same Apostle Ephes 6.18 exhorts vs hereunto in many termes pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance wee must haue helpe and strength else wee cannot withstand our enemies they being so strong and we so weak and whence should we haue helpe but from God And how shall we obtaine it of him but by prayer and therefore wee must pray alwaies vnto God that he would helpe and strengthen vs in our fight and that hee would daunt and draw all good successe from our enemies that so they may not preuaile against vs but that wee may preuaile against them Exod. 17.11 When
Moses held vp his hand Israel preuailed and when hee let his hand downe Amaleck preuailed so it is with vs when we hold vp our hands to God by prayer wee shall preuaile against our spirituall enemies but if wee let downe our hands neglect this duty this dutie of prayer they will preuaile against vs. The last duty which wee are hence taught to practise is patience wee must possesse our soules with patience holding out to the end of the fight and being well content with our present portion sighing for deliuerance and yet waiting the Lords good leasure with an expectation of helpe and comfort to all our crosses and a seasonable and ioyfull deliuerance from all our crosses and a recompence in heauen with a Crowne of glory for all the crosses and miseries which wee doe heere endure And so much for the first point that the Church of God hath many aduersaries c. The second point is who and what these aduersaries are Surely they are very many in number In generall they are all they that are not of the Church for so is our Sauiours Rule Luke 11.23 Hee that is not with me is against me The particulars are many and therefore not easily to be comprehended within one artificiall diuision therefore take euery one by themselues The first aduersary or opposite is a false Church that is such as pretend themselues to be the Church when indeed they are not but are destitute of that which giues the true being of the Church that is of Christ Iesus want of Discipline and such like materiall points may make an vnwholesome and an vnsound Church but so long as Christ Iesus is truely professed they are true Churches The Turks and the Iewes are false churches hauing a false being because Christ is not professed by them The second sort are those that are not yet admitted into the Church and they are not onely Infidells and Reprobates which neuer were nor euer shall be of the Church but also Gods chosen children before their calling are bitter enemies of the Church as the Apostle Paul hee was as great an aduersary against the Church till hee was called as the world could yeeld The third sort of opposites to the Church are heretikes they are such as stiffely maintaine any grosse opinion against the faith professed in the Church some such there were in the Church of Corinth 1 Cor. 11.19 and these opposites are of all sorts some are greater heretikes others lesse and accordingly they are more or lesse opposite yet they are all aduersaries and that in an high degree euen to the faith which is the life of the Church at least in such particulars as they oppose All the embracers of heresies are enemies but the broachers of them most of all The 4th sort of opposites are Schismatikes those that make a diuision or rent in the Church withdrawing themselues from the outward fellowship of those that professe the sauing truth of these the Apostle speakes Heb. 10.34 that they withdraw themselues to perdition these are dangerous aduersaries for they doe not onely make a rent in the Church but as much as in them lies they diuide Christ as the Apostle speaks 1 Cor. 1.13 of both these opposites the Heretike and the Schismatike it may be said as the Apostle saith 1 Iohn 2.19 They went out from vs because they were not of vs Now as Heretikes are opposite to the faith of the Church so are Schismtikes to the vnity of the Church and as Schismatikes are opposite to the whole Church so specially they are opposite to that Church from which they separate The fifth sort of aduersaries are Apostates that reuolt from the faith and fall to their old estate of nature and sinne such was Demas 2 Tim. 4.10 who forsooke the Apostle Paul and embraced this present euill world And this is the fearefullest estate of all the rest for if they so persist as they hardly euer recouer they fall into the sinne against the holy Ghost which shall neuer be forgiuen of such the Apostle speakes Hebr. 6.4 5 6. that it is impossible that they which were once enlightened and haue tasted of the heauenly gift c. if they fall away that they should be renued againe by repentance and Heb. 10.26 If we sin willingly after wee haue receiued and acknowledged that truth there remaineth no more sacrifice for sinne The sixth sort of opposites are persecutors that doe not onely not regard the Church and the truth but they hate and persecute it and those that loue it and that not in a meane degree but for the most part they are blood-suckers and nothing will satisfie them but eyther the soules of professors if they forsake the truth or their bodies and liues if they continue stedfast in the truth The 7th sort of opposites are Hypocrites or Counterfeits such as pretend Religion when as yet they affect it not sincerely and in truth they goe to the Church heare the Word receiue the Sacraments c. but they do it not with a single and sincere affection If these be Ministers then they are false Apostles such as the Apostle speakes of 2 Cor. 11.13 that are deceitfull workers and transforme themselues into the Apostles of Christ or if they be of the people they are false brethren such as the Apostle speakes of Galat. 2.4 that are crept into the Church to spye out our liberty these are the more dangerous enemies because they are so neere to vs as it is in a family there is most danger by those of the same houshold if any of them be a thiefe he may set the doores open to let others in they are most dangerous as first being least suspected for if wee did suspect them wee would beware of them secondly as hauing fittest opportunities to doe vs mischiefe because they know our courses and so can the more easily betray vs as Iudas knowing our Sauiours walke was the fittest Instrument to betray the Lord of life Iohn 18.2 Eighthly excommunicate persons are aduersaries to the Church who though they doe not voluntarily depart from the Church as Schismatikes doe yet are they worthily cut off from the Church such was the Incestuous person 1 Cor. 5.5 these are in a fearefull estate for they haue no comfort by the prayers of the Church being cut off from the body they can haue no communion with it and till such times as they repent and are reconciled to the Church they are to be accounted of as opposites as Heathens and as Publicans Ninthly we come to those that are more spirituall enemies the world that is the people and fashions of the world the people of the world they hate vs because wee are none of their society as our Sauiour saith Iohn 15.19 And the fashions of the world which we are not to yeeld vnto in any hand Fashion not your selues according to the world saith the Apostle Rom. 12.2 These are
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
but say they the Saints in heauen can know the desires of our hearts by our words But how shall they heare our words God reueales them say they to the Saints I answer there is no warrant for that And thus we see that the Papists making other intercessors besides Christ they iustle Christ out of his roome or set others on the Bench with him and so much of their error in Doctrine concerning the direct Office of the mediator The third point is concerning images they teach that images are to be worshipped though God himselfe hath exprssely forbidden it Exod. 20.4 in the second Commandement and if that Commandement forbid Idolatry as what other meaning can it haue then they teaching the contrary doe teach flat Idolatry And if Idolatry be spirituall whoredome and if a Spouse playing the Harlot is to be diuorced from her husband both which are largely set forth in Ezech. chap. 16. Then howsoeuer the church of Rome hath beene the Lords owne Spouse yet vpon this abominable whoredome she deserues iustly to be diuorced and cut off as a filthy Strumpet but let vs heare how this Harlot pleads for her selfe to saue her credit and honesty First say they we worship not the Image but God in and by the Image I answer did not the heathen doe so and yet they were abominable Idolaters yea say they but they made Images of the false gods we of the true God I answer yes they made Images of the true God too Acts 17.23 whom ye ignorantly worship him declare I vnto you saith the Apostle And did not the Israelites worship the true God in an Image Exo. 3â— 9 and yet they were horrible Idolaters nay the very resembling of the inuisible God in any mâ—de image is in the second CoÌ„mandement and else where directly forbidden as flat Idolatry Nay is it possible that any man falling downe before the Image to worship God in it can be freed from worshipping the Image it selfe at least in outward worship which worship God challengeth as intirely to himselfe as the inward the matter is so plaine that themselues confesse that they worship the Image but here they haue another deuice some honour say they we giue indeede to the Image it selfe but that is a lesser honour but the greater we giue to God alone so they distinguish without any ground from the Scripture for both these worships are condemned alike in the Scripture Rom. 1.25 there the great worship is condemned Galat. 4.8 there the lesser worship is condemned when it is not performed to God Besides to examine the matter a little further I would faine know whether that lesser honour which they giue to the Image be any part of that worship which is due to God or not If they say it is not then there is some religious worship which is not due vnto God and so the Saints belike haue that which is not befitting his Maiesty whereas wee know that little great worship is all too little for his greatnesse If they say it is part of that worship which is due to God then it is plaine Idolatry for God will not giue the least part of his glory to any other Esa Lastly if this lesser seruice could or were or might be giuen to Images yet not the greater worship but they giue to the bread in the Sacrament to the wooden Crosse yea to the Image of God and Christ this greater worship this very Latria this they professe to be due and accordingly they giue it them which is as grosse Idolatry as any among the heathen We come now to the last point concerning their Corruption in Doctrine and that is in the matter of Iustification which is the life of Religion and the ground of Saluation as being our reconcilement to God and acceptance into his Fauour wherin consists our whole Comfort and true happinesse therfore to erre in this point is most dangerous of all The Apostle saith directly Gal. 2.16 that a man is not iustified by the workes of the Law they say directly that a man is iustified in part by his owne works And here they mince it lest they should make a manifest Contradiction to the world and say that their works doe not iustifie of themselues but because of the diuine Grace dwelling in vs which makes vs worke and that we are saued by grace the Apostle saith it and ye grant it where then is the difference Surely the difference is very much though in appearance there bee little or none at all For by grace they vnderstand the gifts of Grace inherent in vs as faith and hope and loue c And so they directly conclude that our Iustification is by inherent Righteousnesse But the Apostle saith and so say we that we are iustified by the Grace and free Fauour of God in Christ Ephes 2.8 9. and Titus 3.3 and not by the workes of Righteousnesse which wee haue done Our Iustification is onely by Christs Righteousnesse imputed which wee apprehending onely by Faith that is beleeuing it for our selues and so applying it to our owne State by the comfortable perswasion of Gods Spirit in our hearts are therefore iustified by faith alone Alone I say not but that it is ioyned with good works in our liuing but because Christ our Iustifier is apprehended by our faith and not by our works Gods plaine truth without any quillets is this God is all in all for our saluation hee chose vs to saluation before the world was he calls vs takes vs out of our filth and bestowes his Spirit and the gifts thereof freely vpon vs and hee receiues vs into glory at the end of our life and all this he doth freely for his names sake and for the grace and mercy and merits of Christ Iesus without any merits of our owne or deseruing the least blessing at his hands this is the plaine truth of God the opposite whereof is a most fundamentall error and they that disclaime it not I see not how they can possibly be saued And so much be said for their errors in matter of Doctrine Secondly their errors and corruptions in matters of practice and they are of two sorts The first is their corruption in practice in the carriage of Gods worship And the second is their corruption in their ordinary manners First for the carriage of Gods worship they are exceedingly corrupt in their practice and this we will shew first in the generall Secondly in the particular parts of it In the general carriage of Gods worship they erre and are foulely corrupted for take it as it is caried by the Popish faction and it is fitter for man yea for an Idol then for the true and liuing God to be honored and serued by for first it is a carnall seruice full of Rites and Ceremonies like vnto that of the Iewes Heb. 6.10 Which stood only in meats drinks and diuers washings and carnall ordinances imposed on them
reasons First where there are many particulars of one and the same kinde there must bee acknowledged by the rules of nature and reason some generall notion or apprehension wherein they all meete together to beare the name and to comprehend the nature of all As for example there are many particular persons of men being of one and the same kinde and therefore there must be one generall humane nature in which they must all meete and bee comprehended And therefore whereas we haue many Parochiall Churches in England of one and the same kinde they all may rightly be tearmed and comprehended vnder one name that is the Church of England Secondly if but two or three congregations liuing in a City or about it may be so called the Church of that City as it is very probable if we compare Reuel 2.1 with Acts 20 17. why may not therefore all Parochiall Churches of any one land bee called the Church of that land or nation Thirdly it is not against the nature and being of a Church to be nationall the Church of the Iewes was directly so vnder the former Testament the Iewes being cast off the Gentiles are come in their steade and therefore where any whole Nation of the Gentiles doe publiquely and generally embrace the sauing ordinances of God as the Iewes did I see not but that they may rightly bee called by the name of a Nationall Church why may not the Church of England be called a Church of England now as well as the Iewes were called a Iewish Church heretofore Lastly whereas I speake of our whole Church in generall that it is in some measure a sound Church it must be vnderstood in respect of the better part the whole taking the denomination from them for if it be proued true but in some parts that is in our most Religious and best ordered congregations that they are so then I hope charity will grant I am sure reason will that the whole Church may lawfully take her denomination from the better part else no part 〈◊〉 congregation can be rightly affirmed to bee a true and sound Church for it is so called properly in respect of the true beleeuing and liuing members that are therein though the greater part oft times are Hypocrites Thus we see the note is set vpright Let vs proceede to the proofes of it Reas 1 Many reasons may be alleadged to proue it three or foure shall serue the turne The reason before mentioned prouing the Greeke Romane and Lutheran Churches to be true Churches being applyed vnto vs proues vs sufficiently to be a true Church because wee affirme the whole foundation and euery part thereof But in this we haue vndertaken more that is that our Church is in some good measure a sound visible Church and therefore that is the point here to bee holden to And the first reason to proue this is from the infallible markes of a true and sound Church Wheresoeuer the Word and the Sacraments are in publique profession in vse so that the Word in some good measure is purely taught and the Sacraments rightly administred and obedience to them both accordingly professed there is a true and in some good measure a sound visible Church But in the Church of England the Word and Sacraments are in publique profession in vse so that Word is purely taught and the Sacraments rightly Administred and obedience to them both in some good measure professed And therefore the Church of England is a true and a sound visible Church For the proposition I haue handled it before in deliuering the markes of a true Church and therefore I will referre you thither for the proofe of it For the Assumption none will deny but wee haue the Word and the Sacraments and profession of obedience to them both but the Question is whether wee haue them purely or no for the measure of the soundnesse of a Church is esteemed according to the measure of the purenesse of these markes where they are more pure there is a more sound Church and where they are lesse pure there is a lesse sound Church But in the Church of England they are pure without traditions or mans inuentions therefore the Church of England in some good measure is a sound visible Church Wee are charged by the Separatists that we preach canons and mans constitutions as Gods Wor◠But wee Answer These are not taught for Doctrines but onely serue for some passage and carriages touching Gods Seruice specially in Church gouernement Secondly they say we suppresse some part of Gods Word as Discipline I Answere All that we know wee teach expresly and impartially if there should be any faylings as we know there are in all Churches yet that hinders not but that they are in some good measure purely taught And so the truth still stands good that the word taught amongst vs so also the Sacraments are rightly administred amongst vs for the substance of them if there be any error in circumstance as wee know none neyther yet that doth not nullifie the action nor ouerthrow the truth of this Assumption Likewise obedience is truely professed thereunto at least by some yea by a great many too through Gods mercy And therefore the note stands firme and true that the Church of England euen as it now stands is a true and a sound visible Church Reas 2 The second reason is taken from the comparison of the visible Church with the inuisible Take it thus that faith and Religion which being truely beleeued and obeyed by the whole company of the Elect makes them the true Church inuisible the same faith and Religion being publiquely taught and learned in a visible congregation and by them professed iointly to bee beleeued and obeyed that in some good measure makes them a true and in that proportionable measure a sound visible Church for the visible Church is so called respectiuely to the Church invisible as they publiquely and ioyntly professing the same sauing faith which the inuisible in the minde and truth of heart beleeue and obey But our Church doth ioyntly and publiquely professe that faith which the inuisible Church doth truely embrace and thereby is made a true Church visible euen that whole truth that is reuealed in the Word as by our articles of faith and Religion it doth appeare which is the ioynt confession of our Church yea our very aduersaries may witnesse for vs in this Aynsworthe saith I doubt not but your Doctrine hath saued many therefore it must needs bee the same Doctrine of faith which makes the true Church inuisible And so Iohnson acknowledgeth that very many amongst vs are true Christians by that knowledge and faith which here they haue attayned vnto only setting them a part from the constitutions of our Church and if any man elsewhere in the world doe truely beleeue and obey that faith which we professe who can deny him to bee a member of the true inuisible Church Our Church
vs now the voyce of the Scripture Therefore eyther they much wronged the womans voice in preferring Christs before it or else the Church is not of greater authority then the Scripture but the Scriptures of greater authority then the Church Iohn 5.33 to the 39. Iohn bare witnesse to the truth that Christ was the Messiah and his voyce therein is the voyce of the Church But doth our Sauiour rest there as if the truth were thereby sufficently confirmed no he disclaimes it in that respect verse 34. I receiue not the record of man and appeales to a higher and greater witnesse euen to his Fathers who did speake more sufficiently for him and doth not the Father speake in the Scriptures So that as the Testimony of Iohn is not greater then that of the Father but the Testimony of the Father greater then of Iohn so the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then that of the Church And in the 39. verse of that Chapter hee appeales from the Testimony of Iohn by name to Scriptures Search the Scriptures for they testifie of me as they being a greater witnesse then the witnesse of Iohn So in Luke 16. from verse 27. to 31. the rich man being in hell in torments intreats father Abraham that Lazarus might goe and forewarne his brethren that they might not come into those torments No saith Abraham they haue Moses and the Prophets and if they will not heare them they will not heare him The case is plaine if Lazarus had come to his brethren and told them that they should take heed of their brothers courses for hee was now in hell in torments for their sinnes if he had done thus had not his voyce been the voyce of the Church For what doth the Church but instruct exhort reproue and forewarne men from Sinne that so they might keepe them from hell and yet Abraham referres them to Scriptures as of greater authority and if Lazarus had come thus it had beene by miracle too which would haue added waight to his words and yet for all that hee referres them to the Scripture to Moses and the Prophets with a plaine affirmation of greater authority in them to perswade men from hell then if one had risen from the dead to perswade them The last place that I will adde for proofe of this point is in Iohn 10.3.4 the sheepe of Christ they follow Christ that is the faithfull they beleeue in him why because they know his voyce as who should say there is a secret skill that God hath endued them withall whereby they discerne the voyce of Christ from any other and that voyce of his they heare and beleeue it why because the Church tels them so No that is not it but because it is his voyce and he hath spoken it So that the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then the authority of the Church this is a materiall point not onely against the Papists but euen in our consciences that we may know what is the maine ground which wee are to rest vpon the Church or the Scripture Reas 1 The Reasons are many first the Scripture is the foundation of the Church Ephes 2.20 you are built vpon the foundation of the Prophets and Apostles Christ Iesus himselfe being the chiefe corner Stone that is ye are built vpon the Scripture then the Scripture is the foundation and the Church the building now we know that the foundation may and oft times doth stand fast without the building but the building cannot stand at all without the foundation therefore the foundation is a farre surer stay then the building and the Scripture then the Church Reas 2 Secondly the Scriptures is the immortall seede whereof the Church is begotten 1 Pet. 1.23 now which is greater the seed that begets or the fruite that is thereof begotten Reas 3 Thirdly the Scriptures are of greater authority to beget faith then Christs own miracles and therefore of greater authority then the Church Iohn 5.36 to the 39. Our Sauiour appeales from the voyce of Iohn which was the voyce of the Church to his miracles as being of greater authority and yet he appeales from his miracles to the Scripture as being of greater authority then them both And Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead and 2 Pet. 1.17 18 19. miracles are of greater authority then the Church and the Scriptures are of farre greateâ— authority then miracles that the Scriptures are of more greater authority then the Church I will make it plaine by a Simile In a Family the wife being of more authority then the childe her word shall stand when the childes shall not stand yea but the husbands word is of more Authority then the wiues for his shall stand when hers shall not then it followes that the husbands word must needs be of greater authority then the childes Fourthly that which speakes true alwaies must needs Reas 4 be of greater Credit then that which doth speake true but sometimes but the Scriptures speake alwaies true in euery tittle as the Lord himselfe who cannot lye speaking in euery sentence of it all Scripture is giuen by inspiration from God 2 Timoth. 3.16 but the Church speakes sometimes false for euery man is a lyer Rom. 3.4 therefore the Scripture is of greater authority then the Church or take it thus more plainly God is to be beleeued before man but the voyce of the Scripture is the voyce of God himselfe and the voyce of the Church is but the voyce of man therefore the voyce of the Scripture is of greater authority and is to be beleeued before the voyce of the Church Fifthly our assurance of any truth stands more on Reas 5 that into which it is last resolued then of that which being but a meanes thereto is it selfe proued by it As for example If I be sure the King will giue me an hundred pounds because hee hath promised and past his word for it this promise is but the meane of this assurance that which my assurance is last resolued into is the honesty of the King for if I be not principally resolued on that his promise can giue mee no certaine assurance Now our assurance of the truth of Scripture is last resolued into the authority of the Scripture it selfe the Church is but a meanes bringing vs thereto and it selfe leaning thereon For if I beleeue the truth because the Church saith it then I must be sure that the Church saith true but how should I doe it but by the Scriptures therefore my assurance of the truth stands on the authority of the Scripture not of the Church and so the authority of the Scripture is greater then the authority of the Church an Angell from heauen is not to