Your Question is, What is a true visible Church.

HAuing spoken of God in the first place, and of Christ in the se­cond place; it now followes in the third place, that wee speake of the Church, wherein we will stand vpon these two generall Points: First, an Introduction to prepare the way to the que­stion; secondly, we will descend to the question it selfe.

First, the Introduction, First, the order of the question is naturall: and that consists of two bran­ches; first, wee will shew, that the order of the question is very naturall: secondly, that the matter is of great weight and importance. First, the order of the questions amongst themselues, and so our worke and manner of proceeding is very naturall, and that first in respect of God, First, in respect of God in the first question. in the first question; and secondly in respect of Christ, in the second question; and thirdly in respect of all the three questions laid together.

First, in respect of God; for our faith hauing been first [Page 2] informed and instructed concerning God himselfe, the Au­thour and worker of all; it is then in the next place to be in­formed touching his workes, and amongst them first and principally of the first and chiefest of them all, that is, the Church. For the Church is Gods owne speciall workman­ship, formed by his owne hand, separated as a peculiar peo­ple to his owne Maiesty, consecrated to his owne worship and seruice, gathered by his owne Word, purchased by his owne Sonne, quickned and directed by his owne Spirit, and ordained from all eternitie, in his owne secret Councell, to be partakers of his owne glory. Besides, of all the workes that God exerciseth towards his Creatures, the greatest and best are they that God exerciseth towards his Church, as Election, Calling, Iustification, Sanctification, Glorificati­on, &c. Yea further, whatsoeuer God doth worke besides in the administration of the World, he doth it respectiuely to his Church, for the good and benefit of his chosen. There being then such a neere coniunction betwixt God and the Church, and the Church carrying the precedency aboue all other of Gods works that are; who seeth not, that the do­ctrine concerning the Church doth very closely depend vp­on the Doctrine concerning God; and therefore hauing been informed and instructed in the Doctrine concerning God, it followes naturally that we now be instructed in the Doctrine concerning the Church.

[...]econdly, in re­ [...]ect of Christ.Secondly, the order is as naturall in respect of Christ in the second question; for there is a more immediate and farre neerer communion betwixt the Church and Christ in particular, then betwixt the Church and God in generall: for Christ is the King, the Church is the Subiect; Christ is the purchaser, the Church his possession; he is the Shep­heard, they his Sheepe; he is the Vine, they the Branches; he is the Head, they his Body; hee is their Husband and they are his Spouse: and therefore except we will dis-sun­der these whom God hath ioyned most neerely together, after we haue spoken of Christ, it followes next and imme­diatly that wee speake of his Church. You heard in the se­cond [Page 3] question, that Christ was incarnate, and that hee was a fit Mediatour betwixt God and Man. Now in this third question we are to heare, who they are for whom he was incarnate, and for whose sake he doth accomplish this work of Mediation, and those are the Church. And therefore in respect of the Doctrine of Christ handled in the second question, it followes naturally, that now in this third questi­on we doe handle the Doctrine of the Church.

Thirdly, Thirdly, in re­spect of all the three questions together. in respect of all the three questions compared and laid together, the order is very naturall; ioyne them all together, and they sweetly and orderly expresse the summe of all Religion. God doth saue his Church by Iesus Christ. God is the Author that saues: Christ is the Instrument or meanes by whom hee saues: the Church is the subiect or matter to be saued: God purposed to saue his Church, but not without the mediation of Christ: Christ came to saue the Church, but not without warrant frō God: the Church is saued, but not without God, nor without Christ, but by God in Christ, according to that in 2. Cor. 5.9. God was in Christ reconciling the world to himselfe: where God is set downe in the first place, Christ in the second, and in the third the reconciled world, that is, the Church. So you see the first branch of the Introduction, the order of the que­stions in themselues, and so our order to bee very natu­rall.

The second branch is this, The matter of the question is of great impor­tance. that the matter of the question is of great weight and importance. For first, the right knowledge and vnderstanding of the true Church is very profitable, and of necessary vse: and secondly, the igno­rance or mistaking of it is exceeding dangerous and hurt­full.

First, the knowledge and vnderstanding of it is very pro­fitable and of necessary vse, and that in many respects; first, for direction; secondly, for confirmation; thirdly, for con­futation; and fourthly, for consolation.

And first for direction; First, for di­rection. for on the one side generally most men are endued with this principle, that they ought to [Page 4] ioyne themselues to the true Church, or else they can haue no saluation. And on the other side, generally all Heretikes and Schismatikes doe challenge to themselues the name of the Church, as if they were the true Church and none else. What is to be done in this vncertainty? Wee must search the Word of God: first, learne there what the true Church of God is, and that is the onely right Assembly that safely and boldly thou mayst ioyne thy selfe vnto. Therefore for direction this question is very profitable.

Secondly for the confirmation of our faith.Secondly, for the confirmation of our faith: for howsoe­uer the Word and the Spirit are the best and most sufficient witnesses, that the Faith wee embrace is the true sauing Faith; yet our weakenesse requires also some outward witnesse to testifie the same vnto vs; the best and onely wit­nesse in this kind is the true Church, which is the Pillar of Truth. Therfore we must first know what this true Church is, and then finding that it doth embrace the same Faith with vs, and we the same with it, we are thereby certainely assured that we are in the right Faith.

Thirdly, for the confuting of Aduersaries.Thirdly, the knowledge of the true Church is profitable and necessary for the confuting of Aduersaries: for the Pa­pists on the one side, and the Brownists on the other, doe lay hard against vs, that either we are no Church, or at least a false Church; therefore it is most necessary for vs to know what the true Church is, that so we may discerne them, and to iustifie our owne Church, and our standing in it against all the oppositions.

Fourthly, for consolation.Fourthly, it is necessary for consolation and comfort of conscience: for what greater comfort to a Christian soule, then to know that it rests in the bosome of Gods owne Church? I must first therefore know what this Church is, before euer I can attaine to any sound comfort in this Case. Therefore in these respects the question is very profitable, The ignorance and mistaking of the true Church is exceeding dangerous in foure respects. and of great waight and importance.

Secondly, the ignorance and mistaking of the true Church is exceeding dangerous and hurtfull: for first ma­ny men are carelesse and wretchlesse, and will not ioyne [Page 5] to any Church at all; aske them the cause, they wil answer, 1 First, that there is so much difference about the Church, that they know not what to make of it. 2 Secondly, others would faine ioyne to the true Church, but they dare not ioyne to this or that particular Church, because they know not which or what is the true Church. 3 Thirdly, others mis­take the false Church for the true, and so ioyne to the false in stead of the true, and so runne headlong from God to the Diuell, from truth and saluation to errour and condem­nation. I dare say, that the very name of the Church mis­vnderstood, hath been one of the greatest snares that euer the Diuell vsed, whereby to entangle men in Popery, and this one Allegation hath made more to become Papists, and to continue Papists, then any ten of their best Allegati­ons and pretences besides. Lastly, those that doe ioyne themselues to the true Church are doubtfull of their stan­ding, whether they be in the right or not, and not knowing the true Church are easily carried away to another Church that is worse, or to a false Church. So yee see how dange­rous it is to mistake, or not to know the true Church; wee haue lamentable experience of these things amongst vs in these dayes: some turne Papists, some Brownists, some become of no Religion at all, euen for this that the true Church is either not knowne, or not rightly vnderstood of them; yea, the best and most tender Consciences amongst vs are somewhat vncertaine and fearefull of their standing, because they are not rightly acquainted with this businesse. My purpose is therfore (God willing) to trauerse this whole controuersie, so farre as strength and time, and your capaci­tie will permit; and so farre as I conceiue, I will deale plain­ly, and simply, and indifferently, without preiudice to the Aduersaries Cause, or partialitie to our owne cause, with­out traducing them, or flattering our selues; nor will I wit­tingly conceale any of Gods Truth from you vpon any sini­ster affection or respect whatsoeuer. It is your duty also to trauell with me in this businesse faithfully and conscio­nably, both by prayer to God, and all other our best endea­uours, [Page 6] with this reach alwaies in our eye, that euery one of vs be found members, euen of the Church, liuing members, euen of the true Church of God: for as it is of riches, it is comfortable speaking of them when wee haue a part in them; so it is of the Church much more: It is sweet and comfortable to speake of it then, when we know ourselues to haue our parts therein. And thus much for the Intro­duction to prepare vs to the religious and sanctified han­dling of the question.

Now we come to the question it selfe; in the handling whereof, first, some generall Points art to bee laid downe: secondly, Foure generall points concer­ning the Church. we are to come to the particular matter. The ge­nerall Points are these: First, of the name; secondly, of the titles; thirdly, of the nature; fourthly, of the diuision of the true Church, and so wee will make a passage into the true visible Church.

1. The name.First, we wil begin with the name. Church is a word that we haue at the second hand from the Saxons, for they call'd it Kirke, the very ancient sound and pronunciation wherof many of our Nation in the Northerne parts retaine to this day: Vide Field lib. 1. p. 12. 15. 16. but it seemes to be fetcht originally from the Greeke; for as they call the Sabbath day (the time wherein God is worshiped, [...], the Lords, that is, the Lords day, Reuel. 1.10. Musculus 555. Bullinger. so the place too for the Lords publike seruice. Musc. 555. Bulling. But this is not so vsed in the Scriptures: and therefore seeing wee are to speake of religious matters, it is good to speake as the Scripture speakes; we will therefore insist onely vpon the name that the Scripture expresseth it by. In the former Testament the Originall signifies a Com­pany or Congregation, as in Exod. 16.1. [...]: Deut. 5.22. [...] and 33.4. [...]. And when it is so called, it is intended by way of excellency of the Church, as that being the assembly of assemblies, the most excellent Assembly in the World. In the new Testament it is called [...], as Matth. 16 18. which signifies a calling, or a company called forth from amongst the rest, according to the custome of the Atheni­ans, where certaine men were called forth by the voyce of a [Page 7] Cryer from the rest, by some speciall meeting and businesse; and so the holy Ghost seemes to translate it from a ciuill sense and vse to a religious; intending another manner of Cryer and calling then was in Athens. And it doth not on­ly signifie the company so called, but also the place where they are assembled for publike and religious exercises; which I cannot say that it so signifies in Scripture, but in vse of speech amongst vs, and in some Ecclesiasticall Histories, Piscat. on 1. Cor. 11.18, 22. Muscul. pag. 556. Hyper. Me­thod. 527. 528. When God tyed his presence to a materiall building, as in the former Testament, the Temple might more properly be called the Church; but now that hee is tyed to a spirituall building onely which are the faithfull, it is not so properly called so: but yet Synagogue signifies as well the place as the company Luk. 7 5. And by a figure we may call the place by the name of that it containes: This I speake to iustifie the vse of the word Church amongst vs; though as I said I cannot see that it signifies so in Scripture.

The word [...] Congregation intends in the sence of the holy Ghost three things; 1 first, [...] intends three things. that there is a company of them, whether many or few, there must be a congregation: 2 secondly, they must have vsuall and solemne meetings for the publike worship and service of God: 3 Thirdly, that the Lord himselfe hath called them to bee of this assem­bly, and to performe this duty, and this last is the maine and principall thing intended in this word.

Doctr. And from hence, from the name of the Church, I will draw this obseruation, namely, That those which are of the Church are called forth of God from amongst the rest, to the knowledge and obedience of his will. To open the way to the easier and fuller vnderstanding of the point, we must consider and make some discourse of callings: this word is vsed much in Scripture, and hath diuers significations. Foure divisions of callings. Wee will make foure diuisions of Callings: First, there is a gene­rall calling and a particular calling: Secondly, there is an extraordinary, and an ordinary calling. Thirdly there is an inward, and an outward calling: Fourthly, there is an effe­ctuall, [Page 8] and a not effectuall calling.

First, generall and particular.First, there is a generall and a particular calling. A gene­rall, that is, when God doth proffer the meanes of saluation to a whole Citie or a Nation, or to the whole world, as it is Act. 17.30. but now God admonisheth all men euery where to repent, or else when God onely giues to some particular men some generall or confused notice of sauing grace. A par­ticular calling is, when God tenders occasions and a meanes of grace, in some particular manner to some particular per­sons, comming neerer to sinne, and dealing more directly with sinne. Examples wee haue of this Psal. 31.6. Dauid saith, thou hast taught me wisedome in the secret of mine heart: And such a calling had the Iaylor Act. 16.31. there God deales particularly and directly with sin, Beleeue in the Lord Iesus Christ and thou shalt be saued. Now if this particular Calling bee apprehended and layd hold upon when God tenders it, then we are saued; if not, it increa­seth our condemnation.

Secondly, extra­ordinary and ordinary.The second diuision of Callings is extraordinary and ordinary. Extraordinary calling is when God calls men, euen many times without meanes, or by some by-meanes, or by weake meanes not tending or at least not sufficient, vsually to such effects, or else by some rare and strange meanes, as when Paul was called by a voyce from heauen. Act. 9.3. An ordinary calling is when the means, time, place, and effect of grace is such as they are vsually wont to bee in that case: if any of them be away it is extraordinary in that respect; yet if the meanes be ordinary, that is the preaching of the Word, the calling is ordinary too, because God or­dinarily seconds the preaching of his Word with the worke of the Spirit as we may see Act. 10.44. while Peter yet spake the Word, the holy Ghost fell on all them that heard him, and Act. 2.41.

Thirdly, out­ [...]ard and in­ [...]ard.The third diuision of callings. There is an outward and an inward calling. An outward calling is when the meanes are outward, as by the Word, Sacraments, Corrections, Blessings, Miracles, the workes of Creation and prouidence, [Page 9] the Edicts of the Magistrates or State wherein wee liue, the naturall conscience, and the common gifts of the Spirit, all which of themselues onely goe to the outward man, and procure an externall obedience to Gods call. Examples might be giuen of euery one of these; and this is it our Sauior speakes of Matth. 22.24. Many are called but few are cho­sen. An inward calling is when the meanes and the wor­king of them enters into the very Spirit and inmost affecti­ons of a man, and this is onely by the Spirit of regeneration, when God by his Spirit workes with the outward meanes in our calling. Such a calling had Lidia, Act. 16.14. while she heard Paul preach, the Lord opened her heart, &c. The outward calling without this inward onely leaues vs with­out excuse, and aggrauates our damnation oft-times in the Church visible: the inward calling without the outward is auaileable to salvation, as in the Church inuisible. But both together are more comfortable and effectuall as in the li­uing members of the Church visible.

Fourthly, there is an effectuall, Fourthly, effe­ctuall and not effectuall. and a not effectuall cal­ling: A calling effectuall is, when the meanes of grace is both tendred powerfully vnto vs: and when it is truly receiued and embraced and continued in vnto the end, Math. 9.9. there was an effectuall calling when as our Sauiour called Matthew, and hee arose presently and followed him; and this calling is proper onely to the elect. A not effectuall cal­ling is, when the meanes of grace which are able to saue vs are offered vnto vs of God, but we doe not accept of them, nor yeeld vnto them. Calling not effe­ctuall fiue wayes. A calling may be not effectuall divers wayes, as 1 first whē it is vtterly refused, as it was amongst the Gadarens that desired Christ to depart from them, Mat. 8.34. or 2 secondly when it is deferred; some will not vtterly re­fuse the meanes of grace, but they will deferre them, as Foelix that would heare Paul another time, Act. 24.26. or 3 thirdly, when it is accepted to the halfes, as it was with A­grippa, Act. 26.28. thou hast perswaded me almost to become a Christian, saith he to Paul; or 4 fourthly, when it reduceth vs onely to some outward formall obedience without truth [Page 10] and singlenesse of heart: And thus it was with the foolish Virgins Matth. 25.3 And thus it was also with Simon the Sorcerer Act. 8.13.21. hee made an outward profession of faith, he beleeued and was baptised, verse 13. but his heart was not right in the sight of God, vers. 21. 5 Lastly, or when it is not continued in to the end, and thus it was with Demas 2. Tim. 4.10. that forsooke Religion and embraced this pre­sent world: and these are in all the Reprobate, yea many of them are in some of the elect for a time.

Proofes. Now if wee vnderstand the Church in a large sence, as it consists of all sorts good and bad, it hath all these callings in it: But if we speake of it in a restrained sence as it consists onely of the elect, then it is not subiect to the not effectuall calling.

To come to the note. All that are of the Church are cal­led of God to the obedience of his will: here are three things to be considered. First, they are called, there is the worke; secondly, they are called of God, there is the Author of the worke; And thirdly, to the obedience of his will, there is the end of the worke. First the Church of God is called, for so the Apostle 1. Cor. 1.2. speaking of the Church calls them Saints by calling, or as it is in the originall called Saints, and Rom 8 28. called of his purpose, Act. 2.39. euen as many as the Lord God shall call, that is, his whole Church, Rom. 8.30. whom he predestinate them also hee called: So yee see the Church is a called company; now whether God deale mildly or roughly, drawing vs or leading vs, yet still it is a calling, the worke is the same. Secondly, the Author of this calling, that is God 1. Cor. 1.9. God is faith­full who hath called you, and in this respect he is said to be the caller, as it is in the originall: Now whether God call immediatly by himselfe, or by meanes, whether the calling be outward or inward all is done by God, the author is the same stil. Thirdly, the end of this calling is, to the knowledge and obedience of Gods will 1. Thess 4.7. God hath not cal­led vs to uncleannesse but to [...]sse. Now holinesse con­sists in knowledge and obedience: It is true that the fur­thest [Page 11] end of our calling is to be made partakers of his glory, but the immediate end of our calling is to vertue & grace, as they are ioyned in the 2. Pet: 1.3. through the acknow­ledgement of him that hath called vs to glory and vertue: and hence it is that our whole state and profession is called our calling as in Eph. 4.1. walke worthy of the vocation whereunto yee were called: yea for this end it is called an holy calling, 2 Tim. 1.9. and it is so called first in respect of the caller, who is holy: secondly, in respect of the worke, our calling which is holy; Thirdly, in respect of the meanes, which are ho [...]y: [...]ourthly in respect of the end we are called to, which is holinesse: Fifthly, in respect of the effect which is holy; those that are truly and effectually called being by that calling changed and made holy Saints.

Obiect. But some may except and say, are not some of the Elect yet vncalled, and yet they are of the Church too? Answ. I answer, they are of the Church in Gods purpose and acceptance; but they are not so in the eyes of men, no nor yet in their owne apprehensions till they haue a calling, which they are sure to haue one time or other, first or last.

The Reasons of the p [...]int are these: Reason 1 First, that we should be of the Church of God, and professe his seruice and wor­ship, this is anothers businesse, not our owne; nay, it is Gods businesse, not mans, and therefore we must not thrust our selues into it, but we must haue a vocation and calling to it, and that from God, Matth. 20. from 1. to 7. verse, they that goe into the vineyard must be hired, and who shall hire and bid them goe, but the master of the Vineyard: Now Gods Church is the Vineyard, and God is the Ma­ster, and therefore none can call but hee. In Matth. 22.2.3, &c. the wedding is prepared, the Ghests must come, but first they must be bidden and called, and by whom must they be called and bidden, but by the Bridegroomes Fa­ther, euen God himselfe that makes the Feast? for that is meant by the Parable: God the Father marrieth vs to his Son Christ, he prouides ioy, and peace of Conscience for vs, which is a continuall Feast, and to this Feast wee must bee [Page 12] bidden, we must not come till wee are called, and none must call vs but God who is the Master of the Feast; so that wee must haue a calling from God to this businesse.

Reason 2 Secondly, if we might come, yet we cannot come of our selues without a call from God, we cannot so much as think a good thought of our selues; we would neuer looke nor hearken after heauen till God call vs, and that alowd too, and till he open our eares and make vs heare.

Reason 3 Thirdly, if we might and could come, yet we would not vnlesse God call vs; for we loue our selues, and our sinnes, and the world too well; wee are wedded to them: and therefore except God call vs, and that by a strong call, and plucke vs violently out of the fier, we would not come.

Reason 4 Lastly, euery ordinary state and Trade requires a Calling and that from God; much more then must wee haue a Cal­ling from God to this state, this being a new state, and the greatest and royallest, and happiest state: here wee haue a new name giuen vs, we are Children of the light, Gods Sons, we haue a new heart and a new life, we are translated from darknesse to light, from the seruice of sinne, to the seruice of the liuing God; how can we haue all this, except wee bee called to it, and that by God?

The vses are many, Vse 1 First here we may see what we are of our selues and in the estate of nature; surely we are in a mise­rable and damnable estate till God call vs: we are such, as that if wee were neuer so great in outward state, if wee had all the wealth in the world, yet without this calling we are worse then nothing, and better had it beene wee had neuer beene borne; we sleepe in darknesse, we are dead in sinnes and trespasses, wandring from God like lost sheepe, grace­lesse and wretchlesse in our conuersation, neuer thinking on God, nor heauen, nor saluation, till the Lord take vs in hand, and by himselfe or by his ministers call vpon vs to come home to him, awakning & quickning vs, and bringing vs home, and working a care in vs to make vs seeke after him and his comfort and saluation; till then we lye wret­chedly and gracelesly wallowing in our sinnes, tumbling [Page 13] by the brimme of hell ready to be swallowed vp of destru­ction. It is true that in the estate of innocencie we were first of Gods Church; and then by the Serpents voice, wee be­came of the Sinagogue of Sathan. But now in the estate of corruption, we are first of the Sinagogue of Sathan, and af­terward when God calls vs, wee are of his Church; and ex­cept the Lord be pleased to call vs we would liue and dye in our sinnes, and be [...]amned for them as the Diuels bee. And this is it that our Sauiour saith in Iohn 6.44. no man can come vnto me except my Father which sent me draw him. Now here God performed a double worke for vs: First, he deliuers vs out of Sathans bonds, and then hee incorporates vs into his owne Family, euen as a great man that deliuers a Captiue out of the slauery which he is in, and then aduan­ceth him to attend on his owne Person. Thus doth God in the effectuall calling of euery one of vs, First, he deliuers vs out of Sathans clutches, and then hee incorporates vs into his owne Family to attend vpon his owne Person; both these are wrought together in our effectuall calling.

Vse 2 Secondly, this teacheth vs the great loue and mercy and compassion of God towards vs in Christ, that is pleased when he seeth vs in this wretched estate, when we are in the filthinesse of our sinnes, euen in our blood, as Ezekiel speakes, that then hee should reach out his hand to vs, and that hee should call after vs, when wee runne away from him; euen when we our selues would perish, hee will not let vs perish, but calles to vs, sends after vs, comes to vs, and hath a familiar conference with vs, as in Isai. 1. Come now, let vs reason. &c. then first he shewes vs our misery and the dan­ger that we are in, that we are miserable, poore, and blind, and naked, Reuel. 3.17. then hee chides vs for our wretch­lesnesse, Why wilt thou dye, when I would haue thee to liue? and then in the next place he tenders vs better courses, and perswades vs to intertaine them, I counsell thee to buy of me gold, &c. as in that Reuel. 3.18. Thus doth God deale with euery one of vs when he doth effectually call vs, either at one time or another in the course of our life. Many cir­cumstances [Page 14] might amplifie the mercy of God to vs in this kind; as that first God doth call vs by so many and sundry meanes, by the Word and by the Sacraments, by his Bles­sings and by his Corrections, so that if one preuaile not, ano­ther shall; if faire meanes will not, foule shall. Secondly, he doth vse these meanes continually, all the day long hee stretcheth out his armes to vs, early and late, day and night, in season and out of season, renewing his call to day and to morrow, and so continually still drawing vs on. Thirdly, he doth it earnestly, calling, commanding, beseeching vs, that wee would bee aduised by his Ministers; and this hee doth with such serious obtestations, as we loue heauen, and feare hell, and as we would escape damnation, that we would bee aduised by him. Thus earnestly God deales with vs, and so he had need, partly because the matter is so hard, and part­ly because we are so dull. Fourthly, he doth often worke violently with vs, haling, drawing, plucking vs out of the fire of hell, euen as a man that is pluckt violently out of the fire when hee is in danger to bee burnt, and knowes not of it: so God pulls vs out of our sinnes, and out of our vani­ties, and will not let vs goe till he preuaile with vs. Lastly, God doth this particularly and onely to the chosen, to them and to none other, the rest he leaues as drosse in the dreggs of their filthinesse; but God fines these, and fetcheth them out as pure Gold for the Lords Temple.

Vse 3 Thirdly, this should teach vs, that when any such calling betides vs, we should take notice of it; whether it be in­ward or outward, let vs not detract, nor deferre, nor consult with flesh and blood, but let vs yeeld vnto it without any more adoe, obey Gods Call and that willingly and cheere­fully, as it is prophesied of the Gentiles, Ps. 18.44. as soone as they heare they shall obey me. And let vs follow the exam­ple of Samuel, 1. Sam. 3.3. when God calls the first time, must we deny to come? no, we must come as he did; and so the second and the third time; let our eares bee open to heare still, and obey Gods Call. Shall he in mercy call mee, and shall I like a Beast, nay like a Diuell, refuse to come? [Page 15] No, let vs be thankefull for it, it is a pretious Iewell, and let vs take heed we doe not relinquish our Calling, let vs not looke backe; for no man that putteth his hand to the Plough, and looketh backe, is fit for the Kingdome of God.

Vse 4 Fourthly, by this we may know whether wee are of the Church of God, or no. Euery one that liues in the Church, pretends to be of the Church: but here is the tryall; Art thou called? Yes: Why then thou art of the Church in some sense; so farre as thou art called, so farre thou art of the Church. If thou hast onely an outward calling, thou art but an outward member: but if thou haue an inward and effe­ctuall calling, then thou art a true and liuing member of it. But you will say, how shall I know whether I haue this ef­fectuall calling, or not? I answer; It is easie to know it: doest thou finde Gods Spirit worke effectually in thee, to cause thee to leaue thy sins, to stirre thee vp to repentance, and to faith, and to doe good workes? As thou hast a new name, so hast thou by this calling a new heart, and a new life, and new motions and affections, & new courses. If thou hast, then thy calling is effectual, else it is but a dreame. The surest marke of all is thy Conscience. Doth that check thee for euery knowne sinne and infirmitie? And doest thou la­bour in truth to obey it, and renounce and ouercome that sinne thy Conscience checks thee for? This is the surest mark of an effectuall Calling. For when the Spirit hath thus quickned and purged thee, and doth instruct thee, and deale effectually with thy Conscience, and frames thee to obedi­ence to it; here is a sure marke of an effectuall calling. If we flee the Corruptions that are in the world through lust, and if we giue our selues diligently to a course of grace and sanctification, if we ioyne with our vertue, faith, &c. this makes our calling sure, and our Election too. 2. Pet. 1.5, 9, 10. And if we doe these things we shall neuer fall.

Vse 5 The last vse is matter of reproofe, or confutation of such as deny vs, and the Church wherein wee liue, to be a true Church. We haue a true calling, and that from God to [Page 16] sanctification, by the Word and Sacraments, and by the Spi­rit; therefore we are a true Church. This they cannot de­ny. Ainsworth, and others amongst themselues confesse, that they had their Calling here, yea their effectuall Calling, and they will not say but theirs is a true Calling; therefore so is ours, and so our Church a true Church. Yea, but say they, this calling is extraordinary. I answer, What is extra­ordinary in it? The meanes are ordinary, as the Word preached, read, and conferred on; the Sacraments ad­ministred, and Prayers offered vp to God. It is extraor­dinary when wee are called without meanes, or by rare and strange meanes: but the meanes here are ordinary; therefore the calling is so too. Besides, many thousands in our Church haue a true and effectuall Calling; The meanes is dailie powerfull through Gods mercy, either to winne, or to confirme, not a few, but many thousands; therefore the commonnesse of it proues it to be ordinary. Yea, but say they, It is so in the Church of Rome too; many are called there, and yet that is no true Church. It is strange that they will blind themselues so wilfully, and not discerne betwixt things that so notoriously differ. For first, in the Church of Rome, few, or none are conuerted; here in our Church are many. Secondly, they haue onely a generall call to a con­fused notice of God; wee to the particular and precise knowledge of every Article and Point of Religion, needfull to saluation. Thirdly, they haue not the meanes, the Word truly preached, nor read in a knowne Tongue; wee haue. Therefore it is strange that they should once open their mouthes to make such an absurd comparison.

NOw in the second place wee are to speake of the titles giuen to the Church; The second gene­rall thing con­cerning the Church are the titles. there is no great difference betwixt the name, and the title of a thing; for sometime the name is called the title, and the title the name: yet as it is with persons of great place and qualitie; they haue their names and their titles too; as, Paul an Apostle of Iesus Christ, &c. Paul, there is his name; an Apostle, &c. there is his title: and so it is generally with all things of any great note, they haue their names whereby they are ordinarily called, and their titles whereby some extraordinary or spe­ciall matter is attributed to them, and affirmed of them. So in the matter in hand, concerning the Saints, or company of the faithfull, the name (Church) doth propound them bare­ly or simply to our vnderstanding. The titles raise vs vp to the consideration of some further matter in the nature and state of the Church then the name doth import: and there­fore hauing spoken of the name, now we are to speake of the titles of the Church.

There are many worthy and goodly titles ascribed to the Church, as it is said, Psalm. 87.3. Goodly and glorious things are spoken of thee, Oh Citie of God. Many, as being much variety of matter to be considered in the estate of the Church; and glorious, as euery title commending the grace, beauty, and glory of the Church after a speciall manner. Many titles gi­uen her for three reasons. And the Lord doth adorne her with these many glorious titles for many causes; 1 As first, to giue vs a more full and perfit view of the whole Doctrine concerning the Church; no one title is able to expresse all the particulars that con­cerne the Church; therefore the Lord vseth many, that [Page 18] what is wanting in some may be supplied by the rest. 2 Se­condly, that he might expresse, and set forth the greatnesse of his loue to his Church, which being infinite, and exten­ded in many excellent kinds, requires many and glorious ti­tles to expresse it by. It is true, that none indeed, though neuer so many and glorious, can expresse it according to the measure of his loue; but these that wee haue doe fully ex­presse it, according to the measure of our capacity, so farre as we are able, and as it is fit for vs to vnderstand. 3 Thirdly, because by these many glorious titles giuen to the Church, the Lord would inamour vs with her loue, and allure vs to her communion, that wee may the more willingly and chearefully be associated and gathered vnto her; and the more sweetly and comfortably repose our selues in her bo­some, when wee heare so many and so glorious things spo­ken of her. I cannot relate, much lesse handle all the titles affirmed of the Church, only I will reduce them to certaine heads, and cull forth the choise of them out of each Testa­ment. The titles are of two sorts. They are of two sorts: First, some are absolute that concerne the Church simply in it selfe. Secondly, some are not so absolute, but respectiue, which concerne the Church, as i [...] hath reference to something else.

First, absolute without refe­rence to any thing else. First, some are absolute, without reference to any thing else; First, a garden.the first is in the former Testament, Cant. 4.12. It is called a Garden inclosed, a Spring shut vp, a Fountaine sea­led vp. Here two titles are giuen to it; first, it is called a Garden: for as in a Garden growes many fragrant and goodly flowers, pleasant to the eye, and sweet and comfor­table to the smell: so in the Church many goodly graces like fragrant flowers doe grow and flourish; the Word and the Sacraments, Faith and Obedience, Iustification and San­ctification, &c. these spirituall flowers cast a wondrous pleasing sight vpon the eye, and a sweet smell to the no­strils of euery spirituall man that is able to see into, and dis­cerne them. Yea, the Lord himselfe makes this Garden as his walking place, delighting and solacing his Maiesty with the sweet odors of the fruits of this Garden, that is, the gra­ces [Page 19] and beauty of this Paradice. Secondly, a spring or foun­ [...]aine.Secondly, it is calld a Spring or Fountaine; first, because as a Spring hath water in it, so the Church hath water, excellent water, euen the water of life. This is it our Sauiour speaks of, Ioh. 7.38, 39. He that be­leeues in me, out of his belly shall flow Riuers of water of life: this spake he of the Spirit, which they that beleeued in him should receiue. These waters are the spiritual gifts and graces which God bestowes vpon his Church. Secondly, it is called a Spring or a Fountaine, because as a Fountaine hath water, so it hath cleare water: so the waters in the Church, the gifts and graces of Gods Spirit wherewith it is adorned, are cleane and pure, not stained with puddle and dirt of sinne and errour. Thirdly, as a Spring or Fountaine hath waters in it selfe at the first hand, and hath it not deriued to them by any channels or secondary meanes: so the gifts and graces of the Church, they haue them conferred vpon them imme­diately from Christ himselfe, who is the Fountaine of the Gardens, as in that Cant. 4.15. And there is one common adiunct affirmed of each of these titles, A Garden inclosed, a Spring shut up, or a Fountaine sealed vp. And this is ad­ded, to shew the priuatenesse, or seueralnesse of it in it selfe, that it is hedged in, or shut vp. This shewes, first, the speci­all protection of God ouer his Church or People; He hed­ges, and walles, and incloseth them in, and seales and shuts them vp, so that nothing can come at them to worke their annoyance. Secondly, this intends a separation betwixt them and the World; first, a separation of them from the World, that they may not communicate with them in their corruptions, in their manners and fashions, but that they may continue within the compasse of their owne societie. Secondly, a separation of the World from them, that they cannot communicate in their pleasant fruits and pure wa­ters; prophane and gracelesse people, they can haue no part in the gifts and graces of Gods Spirit, they are restrained on­ly to the Church, and to the chosen. So much of that place out of the old Testament.

The other place is in the new Testament. In the 1. Pet. [Page 20] 2.9. Thirdly, a chosen generation, a royall Priest­hood, a holy na­tion, a peculiar people set at li­berty. Yee are a Chosen Generation, a Royall Priesthood, a Ho­ly Nation, a Peculiar People set at liberty, &c. First, they are a chosen Generation: there are many other generations in the World; yea, but they are reiected, these are chosen. Secondly, a royall Priesthood: there was another Priest­hood; yea, but that was seruiceable and meane, these are a Royall, Princely, Diuine Priesthood. Thirdly, a holy Nation: there are other Nations, but they are prophane and wicked; these are holy, separated, and sanctified by Gods Spirit. Fourthly, a peculiar People: there are other People; yea, but they are of the common fashion, fit for all companies and courses; these are a peculiar people, reserued onely to themselues and to their Religion, and to their God. So much of those titles that are absolute, and concerne the Church simply in it selfe.

Two sorts of ti­tles which con­cerne the Church are re­spectiue, as it hath reference to some other thing else, and these are of fiue sorts: First, such as are giuen to the Church in re­spect of God, and they are, First, Gods Mountaine. Secondly, the Citie of God. Thirdly, the house of God.The second sort are respectiue titles, such as concerne the Church, as it hath reference to some other thing else; and these are either, first, such as haue reference to God; or se­condly, such as haue reference to Christ; or thirdly, such as haue reference to the faithfull; or fourthly, such as haue re­ference to the World; or fifthly, such as haue reference to the Truth.

First, those titles that are giuen to the Church in respect of God, are many; Isai. 2.2. Micha. 4.1. it is called Gods Mountaine, because God hath set it vp in an high and emi­nent place, as a Citie on an hill; and also because hee hath stablished it so strongly, that as the Mountaine of God it shall stand fast for euer. So in Psal. 87.3. it is called The City of God, because he built it, and made their walles, and repaires the breaches, making them Lawes, granting them Priuiledges, maintaining their Charter, & ruling and gouer­ning them by his owne Ordinances. In the 1. Tim. 3.15. it is called, The House of God; as being the place where his owne honour dwelleth, conuersing daily with his people, and carefully prouiding for them, as a Master of a Family for his houshold. Fourthly, the Temple of God. In the 1. Cor. 3.17. it is called, The Temple of God; It is more then a house, a holy house, euen as the Lord that [Page 21] dwelles in it is holy. Lastly, it is called 1. Pet. 2.10. Fifthly, the peo­ple of God. The Peo­ple of God, and that by a speciall and mutuall appropriation both of them that are his Church to him, and of him to them; he being their God, louing and fauouring them aboue all others; and they being his people, consecrated wholly and intirely to him and his worship: so peculiar they are to God, that they are his Inheritance, Isai. 19.25. all others are seruants and vnderlings, and not Gods Inheritance. And so much for those titles that haue reference to God.

Now, secondly, Secondly, such as haue refe­rence to Christ, and they are, First, his loue. Secondly, his sis­ter. follow those that haue reference to Christ, and they are many too; first, it is called his Loue Can. 4.1. namely as Christ louing her dearely aboue his owne life; and as the Church louing him dearely aboue all the world besides: And Can. 4.9. the Church is called his Sister, as partaking together, he with her of the same flesh and bloud by nature, and she with him adopted into the fellowship and state of Gods Children, as he himselfe is the Sonne of God. So in the same verse she is called the Spouse of Christ, he marrieth her vnto himselfe in righteousnesse, Thirdly, the spouse of Christ. and in Iudgement, and in mercy and compassion, as the Prophet sheweth vs, Hos 2.19.20. Fourthly, a Queene. And thereupon she ob­taineth the Title of a Queene, Ps 1.45 19. and good reason, shee being married to the King of Kings, the Lord Iesus. In Ioh. 10.27. the Church is said to be his sheepe, Fiftly, his sheepe as he feeding and ruling them, like a faithfull shepheard, and they as good sheepe hearing, following, and obeying him, and none o­ther. Eph. 1.23. she is called his Body, Sixthly, his body. as hee like a perfect head conueying life and Spirit into them; and they like li­uing members receiuing this life, and performing their seue­rall Offices both to him, and one to another. Many other Titles there are of the like kinde, all tending to shew not a Communion onely (as my Beloued is mine, Seuenthly, My Beloued is mine, and I am his. and I am his) but an vnion rather, as they being one with him, and hee with them; their sinnes are his by Imputation, and so his righteousnesse is theirs: yea they are called Christ. Eighthly, Christ. 1. Co. 12.12. so much of the second sort of Titles.

The third sort are giuen with reference to the faithfull, [Page 22] as in Micah. 4.8. Thirdly, such as are giuen with reference to the faithfull, and these are, First, the Tower of the flocke. Secondly, the Mother of vs all. It is called the Tower of the flocke, as who should say all the flocke of Christ resorts to the Church as to a strong hold or Tower, and if they recouer that, there is perfect safetie, so saith the Prophet, Isa. 14.32. The Lord hath stablished Sion, and the poore of his people shall trust in it: So in Gal. 4.26. she is called the mother of vs all, shee is a fruitfull mother, hauing many Children, not the mother of one Nation onely, as Agar, but of all nations in the world: and she is a very louing mother, giuing her children sucke out of her owne breasts the two Testaments, and thereby nourishing and bringing them vp, till they be of greater strength, yea till they be of a perfect and full age in Iesus Christ.

Fourthly, such as are giuen with reference to the world in gener [...]ll, and these [...]r [...] first, th [...] s [...]bstance of the World; se­condly, the ioy of the whole earth;The fourth sort of Titles are giuen with reference to the world in generall; and in this respect the Church is cal­led the substance of the World. Isa. 6.13. So long as the holy seed stands, so long the World stands; when it decayes the substance is gone, and the World perisheth: so in this respect the Church is called the ioy of the whole earth, Lam. 2.10. when the Church thriues the whole earth is the better for it; howsoeuer many men grudge at this; when the Church prospers, yet they should reioyce at it, themselues hauing no right to any blessing on earth, but by their fellowship. In this respect also it is called a Lillie amongst thornes, Thirdly, a Lil­ly amongst thornes. Can. 2.2. which shews two things, first, the great and goodly grace and beautie of the Church, how farre it exceedes all the Congregations in the world besides, as the Lilly, that is farre more glorious then Salomon in all his Royaltie, exceedes the brambles, the bushes, and thornes; And secondly it shewes also the tendernesse of the Church, much adoe to be hatched, and easily hurt in the world, euen as the Lillie is amongst the thornes; Fifthly, are such as haue refe­rence to the truth of God, and these are, First, the pillar and ground of truth. and so it shewes the harshnesse and troublesomenesse of the world to the Church, that are like pricking thornes, and scratching Brambles to her.

The last sort of Titles are such as haue reference to the truth of God, and in this respect the Church is called The Pillar and ground of Truth, 1. Tim. 3.15. we must not take [Page 23] it as the Papists doe, as if the truth were b [...]ilt on the Church, and the Church were the foundation of that, for Christ a­lone is the foundation, and the Truth is rather the foundati­on of the Church, Mat. 16.18. Vpon this Rock (saith Christ) wil I build my Church, that is, vpon this Truth (which Peter had professed of Christ before) will I build my Church; therfore we must expound it thus, The Pillar and ground of Truth, that is, the supporter, and vpholder, and maintainer of it, to keepe it in sure and safe custody, that neither Sathan, nor all his instruments should euer be able vtterly to ouer­throw it, but that it shall liue and abide in the hearts of the faithfull for euer, and in this sense the Church is called a Candlesticke, Secondly, a Can­dlesticke. Reuel. 1.20. not as being the foundation of the Light, but the bearer vp, and holder forth of the Light of Gods Truth to the view of the world: and so much of the last sort of Titles.

Now that wee haue past ouer the Titles giuen to the Church, and shewed them in their seuerall rankes, wee will draw them into a head, in an obseruation, and that is this: Namely, That the Church of God, (that is, the Company Doct. 2 and Assembly of the faithfull) is the most gracious and bles­sed, beautifull and glorious assembly that is in the World. The Scripture is plentifull in this argument, to teach vs that we must enlarge our hearts and thoughts to the more am­ple and full vnderstanding of it. Besides the Titles we spake of before, which all proue this, there be many other proofes in the Scripture: I will giue you one place which is not in the Canonicall Scripture, which though it bee not to bee read in the Church yet you may reade it priuately, and that is in the 2. Esdras 5.22. &c. And I had a desire to rea­son againe, and I began to talke with the most High againe; And I said, Oh Lord, of euery Forrest of the Earth, and of all the Trees thereof, Thou hast chosen Thee one onely Vineyard; and of all the Landes in the World thou hast chosen thee one Pit; and of all the flowers of the ground thou hast chosen thee one Lillie, &c. In Exod. 19.5. God saith to the Iewes, and so to the whole Church, that they should bee his chiefe Trea­sure [Page 24] aboue all people; as if many Pearles and pretious Stones were enameled in beaten Gold, and framed together into one body, would not this be a glorious body? But such is the Church in the eyes and acceptance of God. God doth more highly esteeme of the Church, then of all the World be­sides; all the rest are but trash, & drosse, and dung; the Lord sets nothing by them in comparison of the Church, Isai. 4.5. The Lord shall create vpon euery place of mount Sion, and up­on the assemblies thereof, a Cloude and smoke by day, and the shining of a flaming fire by night: for vpon all the glory shalbe a defence, that is, the glory of God, and the glory of all the world; the whole body, and euery part thereof is glorious, yea, glory it selfe; all other pompe and glory without the glory of the Church, is basenes, and smoke, and miserie. See the glorious estate of the Church as it was sha­dowed in the Law, Exod. 25.8.9. by the Sanctuary or Ta­bernacle. The Church of God shadowed in the law by the sanctuary or ta­bernacle in eight things. First, there was the Arke, verse 10. Secondly, there was the Testimony put into the Ark. Ʋers. 16. Thirdly, there was the Mercy-seate, Vers. 17. Fourthly, the Cherubins, Vers. 18. Fifthly, God speaking from betwixt the Cherubins, ver. 22. Sixtly, the Table, Vers. 23. Seuenthly, the Shew-bread, Vers. 30. Lastly, the golden Candlesticke, Vers. 31. These did all figure out the glorious estate of the Church vnder the Gospell. There was the Arke, that is, God himselfe; and haue not we the same God? There was the Testimony in the Arke, which was a witnesse, or euidence of Gods pre­sence, that he euer was, and would be present there; And so we haue the Word and the Sacraments to witnesse Gods continuall presence with vs. There was the Mercy-seate; and what was, that, but Iesus Christ, the Mediatour, whom we haue? There were the Cherubins; And haue not wee Angels in the Church, that are ministring Spirits for our good? There was God speaking out of the Mercy-seate; And haue not we the Word of God directing and instru­cting vs? Vide Piscat. in Exo. 25. There was a Table; And haue not we a solemne Inuitation to the feast of peace of Conscience, and ioy in the holy Ghost, which God hath prepared for the faithfull? Pro. [Page 25] 9.1.2. There was the Shew-bread; A [...] what figured that but Gods people; because they alwayes and before God? Lastly, there was the golden Candlesticke with seuen bran­ches which signified the manifold gifts and graces of Gods Spirit, which hee bestowes vpon his Church: And if the Church was thus glorious being shadowed vnder the Law, how much more glorious is it now in the time of the Gos­pell? The Apostle making the comparison in Hebr. 12. shewes plainely, that the Church now, in the time of the Gospell, is farre more glorious, then in the time of the Law. In the 22, 23, and 24 verses, he saith, But yee are come to Mount Sinai, the Citie of the liuing God, the celestiall Hie­rusalem; And to the Company of innumerable Angels; And to the Congregation of the first borne, which are written in heauen; And to God the iudge of all; And to the Spirits of iust and perfect men; And to Iesus the mediator of the new Testa­ment; And to the blood of sprinckling that speaketh better things then that of Abel. See how glorious the Church is here: for here is whatsoeuer may make vp a perfect glorie. And thus glorious and beautifull is Gods Church, looke vpon her which way soeuer ye will, either within or with­out: If ye looke vpon her within, why then it is said, Ps. 45.13. the Kings Daughter is all glorious within. If without, it is said in the same Psalme. Her garments are all of broidered gold. You shall see her glory further in these foure things: First, in her profession; secondly, in her practise; thirdly, The glory of the Church in foure things: First, in the profession. Secondly, in her practice. in her order; fourthly, in her vnitie. First, in her profession, it is a glorious profession; for they renounce and disclaime all other Religions, and professe the onely pure and glorious Gospell of Iesus Christ. So secondly, in regard of their pra­ctise, it is glorious and beautifull; for they are religious to God, wise to themselues, charitable to their brethren, mer­cifull to all, depending on God, beleeuing in Christ, obeying his Spirit, praying, blessing, exhorting, instructing, comfor­ting both themselues and others, making conscience of all their waies, hauing and keeping themselues vnspotted of fil­thinesse and vncleannesse, and of the corruptions of the [Page 26] times wherein they liue, and offering their soules and bodies a cleane, pure, and glorious sacrifice to God in Christ; Thirdly, in her order. so their practise is glorious. Thirdly, for their or­der, they are glorious and gracious, Psalm. 68.24, 25. They haue seene (O God) thy goings the goings of my God, and my King which are in the Sanctuary. The Singers going be­fore, the Players of Instruments after; In the midst were the maides playing with the timbrels. This was but in a shadow, much more is it so in the true Church. Cant 4.2. the Church is compared to a flocke of Sheepe, which goe vp in good order from the washing. Now wee must vnderstand this spiritually; for it is not the orderly standing in the Church, but when euery one keepes his owne ranke, not being re­bellious, nor meddling in other mens businesse, not loose nor negligent in their owne place, but euery one is carefull to doe his duty imposed on him; the superiours they rule with modestie, the vnderlings they obey reuerently, and Christ himselfe as their King keepes them all within their compasse. The Apostle, 1. Cor. 12. in the whole Chapter speaking of this order, shewes what an excellent thing it is, euen as it is in the body of a man; there is the eyes, and the hands, and the feete, &c. Now shall the foote say to the head, I am aboue thee; or the eye to the hand, I haue no need of thee? no, but euery member keepes his ranke, and is carefull to do the office imposed vpon it: and so it is in the Church; and therefore in this respect it is a glorious Church, Rom. 12.3, 4. Fourthly, in her vnitie. &c. Fourthly, in respect of their vnitie, Psal. 122.2, 3. The Prophet saith, that Ierusalem is built as a Citie, that is com­pact, or at vnitie together in it selfe; meaning, that Gods Church, the heauenly Ierusalem, whose members are all knit together by a neere vnion, being one body, hauing one Lord, one Faith, one Baptisme, Ephes. 4 5 6. hauing a sweet and louing communion all of them with Christ their Head, and each of them with another: Behold, saith the Prophet, what a goodly thing it is for brethren to dwell together in vni­tie. Psal. 133.1, 2, 3. So the Church, yee see, is blessed and beautifull for the vnitie that is amongst the members: for [Page 27] they pray, and giue thankes to God one for another; they reioyce for the good one of another, and are sorrowfull and mourne for the hurt one of another. And so much for the proofe of the Point.

The Reasons of the Point, why they are so beautifull and Reas. 1 glorious, are many. The first and the summe of all is this, because they haue the Lord to be their God, Psal 144.15. Blessed is the people whose God is the Lord. They haue God to be their Lord: First, in respect of God, he promising and performing to them, that hee will be their God, and giuing them many tokens of his loue. Secondly, in respect of them­selues, they being his by couenant and obedience; and ther­fore they are blessed and glorious, because God is their Lord.

Secondly, Christ is theirs, and they are his: as it is in Reas. 2 Cant. 6.2. I am my Welbeloueds, and my Welbeloued is mine; and together with Christ God hath giuen them all things, Rom 8.32. Christ is theirs, and whatsoeuer else may make for their blessednesse or glory is conferred with him. Iesus Christ is present in his Church, and he inlightens them with his glory, Reuel. 21.9. and therefore they are glorious; He washes them with his owne blood, and therefore they are gracious; Hee clothes them with his righteousnesse, and therefore they are beautifull; He couers, and imputes not their sinnes, therefore they are blessed, Psal. 32.1, 2. yea, they being his owne body, therefore as his naturall body was farre more excellent then any mans else, so his mysti­call body, the assembly of the Saints, is farre more glorious then all the World besides.

Thirdly, Gods Spirit hee teacheth them a gracious car­riage, Reas. 3 hee perswades them to obedience, hee bridles them from sinne, he quickens them to righteousnesse, hee supplies and helpes their wants and infirmities. Their hearts and consciences are sprinckled with the holy Ghost; they are cleansed, sanctified, and made partakers of the Diuine Na­ture, and so are most glorious and beautifull.

Fourthly, they are most beautifull and glorious, because Reas. 4 [Page 28] all the liuing members of the Church are new Creatures; Gods Image is repayred in them, that wisedome and righ­teousnesse and holinesse is renewed in them, which they had in their first Creation. If Adam had continued in his inno­cency, and so all his posteritie till now: what a glorious Sight and company would they haue beene? Adam, and so many of his posteritie as are of the Church of God, are in some measure renewed to Gods Image, as it was at the first: And therefore what a glorious and blessed assembly is the Church of God, the assembly of the Saints.

The vses of this point are these: First, it shewes the loue of God to his Church and people, and his delight in them; First, his loue to them, in that, first, he is pleased to commu­nicate his owne beautie and graces to them: to make them beautifull he fastens on them many pledges of his fauour, he vouchsafeth them his protection, blessing, grace, and saluati­on, all his promises, both for this life, and that which is to come, yea, and that for them alone: he thinks nothing too good for them, he affords them his owne presence, and the comforts thereof; he bestowes his owne Sonne vpon them, and all his merits and benefits; hee giues them his owne Spirit, and all the gifts and graces, and operations of the same: What should he doe more for his Vineyard, as hee speakes in Isai. 5. and what could hee doe more for his Church, to make vp the perfection of her Beauty, Psal. 87.2. The Lord loueth the gates of Sion, more then all the habita­tions of Iacob. Secondly, his loue appeares to them, in that he accepts of them as if they were perfectly glorious, for they are but men (I speake of such members as most concerne our selues; for the Angels are members too) and therefore though God giue them neuer so much, they can receiue it but in some measure, so farre as they are capable of it. Be­sides, they haue many sinnes, wants, and infirmities, the least whereof (if it were straightly stood vpon) in the censure of iustice, would deface all their glory, and cut them off from all their grace, and blessednesse: but the Lord passeth by, and winkes at these blemishes, beholding them in the face [Page 29] of Christ, couers all their defects with the Mantle of loue, and ouerspreads them with the white Robe of Christs righteousnesse, and freely forgiues them all their sinnes, so that nothing may impeach their blessed and glorious estate. Secondly, God delights in his Church, being so beautifull and glorious, as he himselfe saith, Psal. 132.14. This is my rest for euer, here will I dwell, for I haue a delight therein. And Psal. 45.11. The King shall haue pleasure in thy beauty. God delights in their persons, graces, welfare, and obedi­ence; all their prayers, blessings, meditations, true and ho­ly indeauours, are a sweet smelling sacrifice in the nostrils of God, wherewith he is well pleased in Christ, Cant. 7.1, 2.

The second vse. Is the Church so gracious and so glori­ous? Vse 2 Then, first, we also must loue it too; and secondly, we must labour to be of it. First, we must loue it; so many graces as God hath bestowed vpon her, are as so many baites to intice and allure our affections to her; therefore let her beauty satisfie vs, and her glory ravish our hearts. Thus Dauid professeth his loue to Gods Church, Psal. 26.8. Oh Lord, I haue loued the habitation of thine house, and the place where thine honour dwelleth. And Psal. 84.1.10. Oh Lord of Hoasts, how amiable are thy Tabernacles; and, A day in thy Courts is better then a thousand elsewhere. And so likewise we should shew our loue to her, in bewai­ling her desolations, as Ieremy doth; Lament. 1.4. the wayes of Sion lament, &c. And Lament. 2.6, 7. and 5.17, 18. There­fore our heart is heauie for these things; our eyes are dim, because of the mountaine of Sion, which is desolate. And so we should shew our Loue to her, in bewailing our absence from it, as Dauid doth, Psal. 42.4. when I remembred these things, I poured out my very heart, because I had gone with the mul­titude, and leade them into the House of God, &c. Thus Da­uid laments his absence from Gods Church; and thus should we doe, when by persecution, or any other such let, we are forced to be absent. Secondly, we must labour to bee of it: For so we haue a speciall Commandement, Deu. 12.5, 6. But you shall seeke the place which the Lord your [Page 30] God shall chuse out of all your Tribes, to put his Name there, and there to dwell, and thither shalt thou come, and thou shalt bring thither thy burnt offerings, &c. And this was the one­ly desire of the Prophet Dauids heart, Psal. 27.4. that hee might dwell in the House of the Lord all the dayes of his life. And Psal. 84.2. his Soule longs and faints for the Courtes of the Lord; and in verse 10. hee preferres it before all other states whatsoeuer; A day in thy Courtes is better then a thousand elsewhere; I had rather be a doore-keeper in the House of the Lord, then to dwell in the Tabernacles of wic­kednes. Thus did Dauid delight in it, and desire continually to be of it, and so should we, for then it is a sweete and com­fortable thing to speake of the blessednesse and glory of it, when wee haue our parts in it; And we should not onely ioyne our selues to it, but we should also labour to bring o­thers to it, we should say as it is prophesied of the Church in these last dayes, Isai. 2.3. Come, let vs goe vp to the Moun­taine of the Lord, to the House of the God of Iacob. Hee will teach vs his wayes, and we will walke in his pathes, Gen. 9.27. Cant. 8.8.

Vse 3 Thirdly, then we should liue, and behaue our selues wor­thy so blessed and glorious an estate: beware of errors in Faith; for they dishonour thy state, and deforme thy beau­ty; and if they be fundamentall errors, and persisted in, they will ouerthrow thy blessednesse, and cut thee off, as a rot­ten member from this glorious Body: beware also of sinne and disobedience in life, for that will make thee filthy and vncleane; and if it be not soundly repented of, and redres­sed, thou hast no part, neither in the Churches grace, nor in her glory. Consider that thou art a member of Iesus Christ, and wilt thou take the members of Christ, and make them the members of an harlot, the members of sinne and wick­ednesse? God forbid: these courses are fit for the world, that foule, polluted, beastly, vgly, Assembly; and must not be found in the glorious Assembly of the Saints.

Vse 4 Fourthly, here is matter of comfort, exceeding great com­fort to all those, that vpon good ground doe find them­selues [Page 31] to bee members of the true Church, that surely they are Gods dearlings, such as are pretious and glorious before him: first, here is comfort against their sinnes, that they shall be done away as if they had neuer been; and though they be as red as scarlet, yet they shall be made as white as snow. Secondly, here is comfort against their wants, and defects, and infirmities; thou canst not pray, nor performe any o­ther good duty as thou oughtest; yea, but thou art a mem­ber of that blessed and glorious Church, whereof Christ Ie­sus is the Head; and therefore all thy wants and infirmi­ties are couered and supplied by the perfection of Christ. Thirdly, here is comfort against temptation, and against the Diuell and all his power; for thou art a member of the true Church, which is like to Mount Sion that cannot be remo­ued, but shall stand fast for euer and euer; the Gates of Hell, nor all the power of the Diuell shall euer preuaile against thee; the Lord for his owne glory, which he hath set vpon vs, will neuer see vs ouerthrowne. Lastly, here is comfort for vs against all the reproches of men, that howsoeuer wee be as the off-scowring of the world in their vniust censures, yet in Gods sight, who iudgeth according to the truth, wee are beautifull and glorious. And therefore let this suffice to giue vs content against all the scoffes and nick-names in the world; If wee bee so blessed and beautifull in Gods eyes, what neede wee care though wee bee contemned in the world.

The fifth Vse is matter of terrour to the world, that per­secute Vse 5 and oppose themselues against Gods Church; they know not who it is they make their force against, it is euen against God, and therefore they shall neuer preuaile; and against the people of God, the most glorious and blessed company that are. And therefore, first, they may bee dis­maied; for they rush against a Rocke, and kicke against the prick, Act. 9. they shall neuer haue good successe: yea, se­condly, they shall be punished with the fierce and full ven­geance and wrath of God, because they resist the Lord, and oppose his glorious and annointed Ones.

[Page 32] Vse 6 The sixth and last Vse is to reproue the peruerse opinion of the world, that are blind, and can see no grace nor beauty in the Church; like vnto the wicked Iewes, that would not see any forme or beauty in Christ, Isai. 53. they looke onely on the outward man, and indeed there is no­thing to bee seene but deformity and misery; but if they could looke within, there is perfect glory. Yea, but say they, this is but your words, wee can see no such glory in the Church, but we can see a great deale of sinne and misery a­mong you, why doe you then face it out thus? I answer, we must vnderstand it with these limitations: First, it cannot bee discerned but with a spirituall eye, and therefore the world cannot see it, because they want this eye to discerne it withall. Secondly, it is vnderstood of the Church, as they are considered in their Head Christ, and not as they are considered by themselues. If they consider the Church thus, they shall perceiue perfect glory, Christ himselfe being perfectly glorious, and he couers, and supplies our wants and deformities, and presents vs as glorious to God his Father. Thirdly, it is so rather in our desires and Gods ac­count, then in actuall possession. Fourthly, we haue not th [...]s glory and blessednesse here, but onely in the beginnings of it, we haue some grace, and some beauty, and some glory here, but it is to be perfected in heauen, when there shall be a new Ierusalem, Reuel. 21.2. and then Christ shall present vs a glorious Body vnto God his Father without spot or wrinckle, Ephes. 5.27. which because some haue attained to already, and the rest shall surely obtaine hereafter, and haue some beginnings of it here already, it may therefore bee iustly said, in respect of some of her parts now, and of all hereafter; Thou art all faire my Loue, and there is no spot in thee. Thus you see how beautifull the Church is, and bles­sed, and glorious, though the world be blind, and can see no such thing in her. And so much concerning the second ge­nerall Point propounded to be handled in the Doctrine of the Church.

THe third generall Point propounded to bee handled in the Doctrine of the Church, The third gene­rall thing con­cerning the Church is the nature of it. is the Nature of the Church: for so the order of teaching requires, that when once wee doe know the name of a thing, what it is called, and the titles that it is graced withall; then it fol­lowes, that wee should search out the nature of the thing that is thus called, and thus intituled. For the names and titles of things may, and are oft-times imparted to others. But the nature of euery thing is proper to it selfe, and can­not bee communicated to any thing else. And therefore howsoeuer the name and titles set it forth vnto vs, and make vs esteeme of it, yet the nature will more fully expresse it, and make vs the highlier to esteeme of it. The name bea­ring diuers significations, in ordinary method ought to bee diuided first, and defined after. But because the whole na­ture of the thing may bee aptly enough comprehended in one generall description; and because the diuision hath a more neere dependance with that which followes, making a ready steppe and passage thereunto, we will first define therefore the nature of the Church, and then proceede in the next place (according to our order set downe) to diuide it into seuerall kinds and branches.

The nature of the Church is thus described. Vid Reynolds, Thes. p 642. and Rhem. Ves [...]m. 1. Tim. 3 10. Th [...] nature of the Church de­scribed by three things. The Church of God, in the true generall nature thereof is the whole company of Gods chosen both in heauen and earth: where they are described by three things. First, by the efficient cause of their being of the Church, Gods electing or chusing them. Secondly, by their number, the whole Company. Thirdly, by the places where they are, in heauen & in earth.

[Page 34] First, by the effi­cient cause.First, by the efficient cause of their being of the Church: for the principall reason why any man is a true member of the true Church, is, because God hath chosen him to it: First, to saluation and glory, as the end; secondly, and conse­quently to be of the Church, as the means to the end. Ther­fore the Church ofttimes is called Gods chosen, Psal. 33.12. Euen the people whom he hath chosen for his inheritance: And in Psal. 132.13. The Lord hath chosen Sion; that is, his Church. And Rom. 8.33. The Apostle speaking of the Church, calls them by that expresse name, Gods chosen: And hence it is, that the Faith of Gods Church is called the Faith of Gods chosen; Titus 1.1. And therefore they are called The first borne, whose names are written in heauen, Heb. 12.23. Which what is it else, but to bee written in the Booke of life? That is to be Gods chosen. It is true, that it is much more agreeable to the name of the Church to bee defined by their Calling, rather then by their Choosing, as in the first Lecture, because they are a Company called: But yet it is more agreeable to the right nature of the Church to be defined by their choosing, rather then by their Calling, and that for these Reasons: first, many of the Church are chosen, that are not yet called, as Paul an Elect vessell before his conuersion, and yet not called; and so all the Elect before their conuersion: nay, many are chosen that shall neuer be called; as the Angels which belong to the Church too, and are a part of it. And therefore the Church in the nature of it is to be described by their choo­sing, and not by their Calling. Secondly, many are Called that are not chosen, so saith our Sauiour; and therefore if we should describe them by their Calling, we should make such to be of the nature of the true Church which are not chosen, and so are no true members of Christ, nor shall euer enter into the heauenly Ierusalem. Thirdly, those which are chosen are called too; their Election and chusing is the cause of their Calling, and not their Calling the cause of their chusing, Rom 8.30. whom he predestinated, them also hee called. Therefore in these respects, it is fittest, and most [Page 35] agreeable to the nature of the Church, to be described by their election, rather then by their Calling. And so much of the first part of the Description, namely, the efficient Cause of their being.

The second thing they are described by is their number the whole company, &c. Which wee mus [...] vnderstand thus. Secondly by their number. First, that all that are of the Church are God, chosen, and none else, and that all that are chosen are of the Church, none excluded: as who should say, the whole company of Gods chosen, all these, and none but these. Here may be an exception made; for you will say. Are the elect of the Church, before they are Called? Yes sure, in the purpose and account of God, though they bee not so in their owne account, nor in the account of th [...] World; though they be not as yet actually assembled to the Church, yet they are in the way, and first or last they shall certainely haue an ef­fectuall Calling, whereby they shall bee made actually of the Church, both in faith, and in their owne knowledge and account. And secondly, we must vnderstand, that all those together make vp one Church: the whole Company of God. Chose [...] [...]s his Church; as they are considered all toge­ther, as members of one body, and incorporated into one so­cietie or Company, and not as they are members apart. And also, so [...]ll tog [...]her, as that all the chosen of all times, and places, and kinds, make vp one only Church. So much of the second part, the number they are described by.

The third thing they are described by, Thirdly, by the places where they are. is the places where they are, in heauen and in earth. And so we do first fetch in all Gods Saints, whether liuing or departed, whe­ther fighting on earth or triumphing in heauen: As also, secondly, the Angels that haue kept their habitation in heauen, are all comprehended together, as so many seuerall parts of the Church to make vp the whole Body; The holy Angels are part of the true Ch [...], prooued and [...] doctrine. So yee haue the particular heads of the Description expounded and inlarged, the whole company of Gods chosen in heauen and in earth. Now that the holy Angels are parts of the true Church, because yee shall not thinke that it is a deuise of [Page 36] mine owne braine, yee shall see that the Apostle vseth the same words, Eph. 1.10. That in the fulnesse of time, he might gather together in one all things, both which are in heauen, and which are in earth: And Eph. 3.15. Of whom is named the whole family both in heauen and in earth. And, Col. 1.20. To reconcile to himself through him, I say, all things which are in heauen, and which are in earth. All which places must be vnderstood not onely of the Saints departed that rest in heauen, but also with reference to the holy Angels in hea­uen that fell not, who hauing a benefit by Christ the medi­ator, as well as wee, are therefore to be seated with vs in the society and body of the Church.

Doctr. Now to make this matter more plaine, I will draw it into an obseruation, and that is this; Namely, That the holy Angels that kept their first estate, are parts and members of the true Church as well as we are. The Scripture is plaine for this; First, in expresse wordes; secondly, by necessary consequence. First, by expresse words, Heb. 12.22, 23. But ye are come to Mount Sion, &c. and to the innumerable com­pany of Angels. Where the Apostle speaking of the Church, takes the holy Angels as Limmes of that Body, and mem­bers of that Company. And Reuel 19.10. The Angell tels Iohn, I am thy fellow Seruant, one of thy Brethren; I haue the testimony of Iesus, the Spirit of Prophesie: I am thy fellow Seruant: as who should say, A fellow of the same House and Family with vs, that is, the Church: A Brother, as ha­uing the same Father, God; and the same Mother, the hea­uenly Ierusalem, that is, the Church: hauing the testimony of Iesus: that is, communicating in the same gifts and gra­ces of the Spirit, as the Spirit of Prophesie, which is peculiar to the Church onely, as 1. Cor. 12. So wee see by expresse Scripture, that they are members as well as wee. Secondly, by necessary deduction and consequence. First, the Angels are elect, 1. Tim. 5.21, and therefore they are parts of the Church. Secondly, Christ is their Head, Col. 2.10. yee are complete in him (that is in Christ) who is the head of all prin­cipalities and Powers: therefore they must be parts of his [Page 37] Body, Which is his Church. Thirdly, the Angels peepe and prie into the misteries of our redemption by Iesus Christ, 1. Pet. 1.12. therefore except we will make them bu­si-bodies, to prie and meddle with that which they haue not to doe in, which is vtterly against their wisedome and vprightnesse, they must needes be parts and members of the true Church; and so much of the Proofes.

The Reasons are these, First the Church is the most excel­lent, Reas. 1 and glorious, and blessed Assembly that is (as wee haue shewed before) the Angels therefore that excell in strength and beautie, and glorie, and absolute happinesse, must needs be members of it.

Secondly, the Church is that fulnesse of Christ, that fil­leth Reas. 2 all things Eph. 1.23. If the Angels be left out, where is that fulnesse?

Thirdly, it is against the bountifulnesse of Christ, and Reas. 3 the worthines of his obedience, that any Creature should know and embrace the Doctrine of the mediation of Christ, and yet not receiue benefit thereby for themselues: But the chosen Angels do know and embrace it, worshipping him, and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation. And therefore they haue benefit thereby to themselues: And so conse­quently they must needes bee parts and members of the Church; For to them are all sauing benefits peculiar and properly belonging.

Fourthly, the euil Angels that fell away are a part of the Reas. 4 malignant Church, of the Sinagogue of Sathan, as our Saui­our Christ giues vs to vnderstand, when he saith, Math. 25.41. Goe ye cursed into euerlasting Fire prepared for the Di­uell and his Angels: As who should say, as you had your part with them here in sinne, so you shall haue a part with them in punishment: now if the euill Angels bee a part, yea a great part of the Church malignant, then the good Angels must needes be a part, yea a great part too, of the gracious and glorious Church of God.

Fifthly, they must needes be a part and members of the Reas. 5 [Page 38] true Church, because they haue many necessary Imploy­ments in the Church about the faithfull. It is said of them, Heb. 1.14. that They are ministring Spirits sent forth to mini­ster for their sakes that shall be heyres of Saluation. And in Luk. 15.10. that They reioyce ouer one sinner that conuer­teth, &c. And Ps. 91.12. It is said, that They beare vs in their hands. And Math. 24.30. that At the last day they shall ga­ther the Elect together from the foure windes. Now there­fore they must needes bee parts and members of the true Church, that so they may minister to vs the more cheereful­ly, and reioyce ouer vs the more affectionately, and beare vs in their hands the more charily, and gather vs together at the last day the more earnestly; as knowing they doe it not as Seruants and slaues, altogether for others, but som­what respectiuely for themselues, for the aduancement o [...] the good of that body, whereof themselues are members.

Vse 1 The vses are these: First, this teacheth vs the wonderfull Loue of God towards mankind, In that he vouchsafeth, and is pleased to associate and sort vs with the blessed company of heauenly Souldiers, the holy Angels; incorporating them and vs both together in one and the same mysticall bo­dy; they are of a farre nobler stampe, wee are of a baser; yet God hath been pleased to ranke them and vs fellow members of the same Body. What a wonderfull loue and fauour of God is this to vs? Yea they neuer sinned; we are defiled with many sinnes, and much wickednesse: yet such is Gods loue to vs, that he hath been pleased to ranke vs sin­full men, with sinlesse Angels. Yea further, whereas some of this noble company had sinned, the Lord passed by them, and let them perish, and separated them for euer from their companions by nature and Creation, and neuer receiued them to mercy againe: whereas many of vs of this baser kind that haue sinned as well as they, yet the Lord did not sort vs with our fellow-sinning Angels the damned Spirits, but hath made vs fellowes with the sinlesse Angels, the bles­sed Spirits, and them with vs. Oh what wonderfull loue of our God is this to vs! What thankefulnesse doth this re­quire [Page 39] of vs! What Care and endeauour must there be in vs to leade Angels liues in all holinesse, purenesse and innocen­cie; seeing the holy, pure, and innocent Angels are our fel­lowes, and parts of [...]he same body with vs!

The second Vse is for matter of comfort to as many of Vse 2 vs as bee of the Church: for first, though wee haue many Angels against vs that be our aduersaries, yet we haue many for vs too that be our friends and fellowes; and those that are against vs are damned and wretched Spirits; those that are for vs are most holy and glorious in themselues, and pretious and gracious in the sight of God. Secondly, here is comfort to vs, in that they being fellow-members with vs, they doe not carelesly, or vnwillingly labour for vs, but they affect our businesse thorowly, and take our welfare soundly to heart as their owne; and as feeling members of the same body, they are very sensible of euery good thing that befalls vs, and reioyce in it as much, or rather more then we our selues, knowing it will turne to their benefit, they being members of the same body with vs.

The third Vse shewes vs the disablenesse of the Angels Vse 3 in themselues to merit, or effect their owne saluation: they must be found in Christ their Head, else there is no saluati­on for them. If God looke vpon them with the pure eyes of his Iustice, and behold them as they are in themselues, they cannot stand, Iob 4.18. He laid folly on his Angels, meaning the good Angels, they are not vpright in regard of Gods perfect iustice: but when God beholds them in the face of Christ, whose righteousnesse is as pure as the eyes of the Lord himselfe, then they find fauour with him. If so be then that they bee not able to merit their owne saluation, but must be saued by Iesus Christ; then consequently it is folly in men to repose any trust in themselues for their salua­tion, or to pray to them, or to worship them: no inuocation or worship is due to thē, no, they vtterly disclaime it as rob­bery against God, they being not Gods, but Gods seruants; and disparagement to our selues, they being but fellow-ser­uants and members of the same body with vs, Reuel. 19.10.

[Page 40] Vse 4 The last vse. This may shew, and set forth vnto vs the infinite worthinesse of the Merits of Christ, that is not a­uaileable onely for Men, but euen for the Angels in heauen also; they are partakers of the same saluation. But some will here except and say, Obiect. That Christ is not said in Scripture to be Mediator betwixt God and Angels, but betwixt God and Man, then why doe you say, That he is their Mediatour too? Answ. I answer, That it is true, he is so vsually called in Scrip­ture, and the reason is, First, because that is the mediation that concernes vs most to know; Secondly, because the most sensible workes and offices of his mediatorship are most apparant in that reconciliation that was made for Man; That Christ is Mediator for the Angels, and how? yet this hinders not but that hee may be a Mediator for the Angels too: for it is no where denied in Scripture, though the other onely be expressely affirmed. The Case is thus; Their estate differs from ours in many kinds, and the mediation must bee answerable to the estate of the parties that are mediated for; and therefore Christs mediation for them in some maine circumstances is diuers from ours too, and it differs in two maine things; first, in the worke; se­condly, in the meanes. First, in the worke; There is not the same worke done for them, as for vs, as Redemption: for they neuer fell, and therefore need no Redeemer; wee are fallen, and therefore he is the Mediatour for vs; he must re­deeme vs, else wee can haue no saluation. Secondly, it dif­fers in the meanes, for that is not the same: for whereas some of the Angels fell as well as we, The Angels fall was personall. that was but a perso­nall fall, onely chargeable on them that did fall: but when Adam fell, besides his personall sinne, it was the common sinne of all mankind, we being all wrapt in Adams loynes; and therefore he that was to mediate for vs, was to take our very nature on him, and to be incarnate, that so according to the course of Gods Iustice, the same nature that sinned might bee punished, and make satisfaction for our sinnes. These bee the differences betwixt vs and them in regard of the worke, and the meanes of it. But yet they also haue their part in Christ, and in his mediation, so farre as is agree­able [Page 41] to their estates, and that in two respects; first, The Angels haue their part in Christs mediati­on in foure things, in respect of things done to vs, which re­dound to them. in the things done to vs, which redound to them; secondly, in the things done more directly to themselues. First, the things done to vs that redound to them; for first, by this mediati­on done for vs, their knowledge is aduanced, Ephes. 3.10. To the intent (saith the Apostle) that now vnto Principali­ties and Powers in heauenly places might bee knowne by the Church, the manifold wisedome of God. Now this is a singu­lar 1 benefit to them, that they haue more knowledge by this meanes. Secondly, their ioy is increased by our conuersion: 2 for if they reioyce ouer one sinner that is saued, Luk. 15.10. how much more then when a doore is opened for many sinners to come to saluation by. Thirdly, by this meanes 3 their seruice and office is inlarged: for if wee were not re­deemed, what vse were there of them, either in regard as they are Messengers, seeing they bring their messages onely or chiefly to the faithfull? or of them as they are Ministers; this being their taske chiefly, if not onely, to minister for their sakes which through Christ are heires of saluation. Fourthly, by our redemption through Christ this benefit 4 redounds to them, that their ruines are made vp, their num­ber is filled vp againe by many Men which are saued by Christ, in stead of those Angels that fell away. Secondly, some things are done more directly to themselues by Christs mediation: for first they are elected, 1. Tim. 5.21. And in diuers things done more directly to themselues. they are called Elect Angels, and that no doubt in Christ in whom we were elected, Ephes. 1.4. for the worke beeing 1 the same both to them and vs, therefore the ground must needes bee one and the same. They are chosen, and who chose them but God? And in whom are they chosen, but in Christ? for all that are chosen, are chosen of God in Christ. Secondly, their creation is by Christ; that excellent estate of 2 theirs which they had by creation, they did not deserue it, no, they had it bestowed vpon them respectiuely to Christ, who is called The first-borne of euery Creature, Colos. 1.15. because euery Creature had their being by him. Thirdly, 3 their preseruation is by him, that they did not fall when [Page 42] their fellowes fell; and their confirmation in the estate of Grace, that they neither shall nor can fall away, is because they are vpheld by Christ, and by his mediation they haue assurance that they shall neuer fall; else in reason these might haue fallen as well as the other, the other being as excellent, and hauing freewill as well as they; and there­fore if these had not been vpheld by Christ, they had fallen 4 too. Lastly, their glorification shall be fully perfected by the finishing of Christs mediation at the last day, when a [...]l things shall be subdued vnto him; and when he shall bee an absolute and perfect Conquerour, 1. Cor. 15.24. then shall the blessed Angels triumph ouer the wicked Spirits: for as the euill Angels, though they be damned already, yet they are not fully and perfectly tormented till after the Iudge­ment day; for then they shall haue it in full measure, they shall be then stowed vnder the hatches, and as it were fette­red in the Dungeon: so the good Angels, though they bee already glorified, yet their glory is not fully perfected till the last day; when our glory is perfected, then shall theirs bee perfected also. And so much for the first Point, That Angels are parts and members of the true Church.

That part of Gods Church and chosen which consists of men, and they are partly in heauen, partly in earth. First, those that are in heauen.Now we come to that part of Gods Church and chosen, which consists of men, and is found amongst them; for that doth first, more neerely, and properly concerne our selues; secondly, it tends more directly to the opening of the que­stion propounded. And because these are partly in heauen, and partly on earth, wee will God willing speake of both. And first we wil speak of that part of the Church which is in heauen; secondly, of that part on earth; and thirdly, of both together. First of those in heauen; that part of Gods Church which is in heauen, are the soules of the iust and perfect men that haue finished their pilgrimage, and departed this life.

Doctr. I will draw it into an obseruation, and that is this, name­ly, that heauen is the place of receipt for all Gods chosen af­ter they haue departed this present life. It is Christs pro­mise that it shall be so. Ioh. 14.2, 3. He will goe and prepare [Page 43] a place for vs, that where he is, there we may be also: but hee is in heauen; therefore there must wee bee too, that is the place of receipt for the faithfull after this life. So likewise it is his prayer, Ioh. 17.24. Father, I will that those whom thou hast giuen me, be with me euen where I am, that they may be­hold my glory. You shall see this likewise by example. Whi­ther went Helias at his departure? He was carried vp into Heauen, 2. King. 2.11. and whither went Lazarus but in­to Abrahams bosome? Luk. 16.22. by which is meant Hea­uen. And whither went the Thiefe vpon the Crosse after his departure, but into Paradise? Luk. 23.43. And surely this is the Lure and baite which God holds forth vnto vs, to prouoke and draw vs to come to him, and to obey his will, Matth. 5.10, 12. Blessed are they that suffer persecution for righteousnesse sake, for theirs is the Kingdome of Heauen. Reioyce and be glad, for great is your reward in Heauen. And Luk. 18.22. Sell all that thou hast, and distribute to the poore, and thou shalt haue treasure in Heauen. And this is true, that Heauen is the place of receipt for all the faithfull after this life, not onely in respect of their soules, but also in respect of their bodies too, though in a diuers manner; the soule neuer dying, presently after it is departed out of the body, as the soule of Lazarus, Luk. 16.22. the body dying and turned to dust, yet it shall bee raised againe at the last day by the power of the Lord Iesus Christ, and so vnited to the soule, and placed in Heauen. Iob 19.26. Though after my skinne wormes deuoure this body, yet shall I see God in my flesh. And both these are verified in Christ already, his soule went presently into Heauen, his body after his resurrection. So that Heauen is the place of receipt for all Gods chosen, of their soules presently after their departure, and of their bo­dies after the resurrection.

The Reasons of the Point are these. First, Heauen is Gods Reason 1 owne seate (as the Prophet saith) and place of speciall resi­dency. And in his presence is our fulnesse of ioy, and at his right hand our pleasures for euermore, Psal. 16.11. there God hath stored vp for vs the good things which hee hath [Page 44] promised vs; therefore that is the place we must goe to.

Reason 2 Secondly, Christ himselfe being our Head is thither as­cended, therefore the members must ascend thither too, that so we may be conformable to Christ in glory hereafter, as we are in sufferings here.

Reason 3 Thirdly, the worthinesse of Christs obedience cannot be answered by any thing but by Heauen it selfe; therefore Gods chosen, to whom it is imputed, must needs inioy Hea­uen.

Reason 4 Lastly, the present miseries and afflictions that Gods chil­dren endure here, can neuer be sufficiently recompenced, but that Heauen it selfe must be their retribution, and that counteruailes and ouer-waighes them all.

Vse 1 The Vses are these. The first Vse is against them that dreame of Purgatory: for it is a meere Popish dreame and fancy; the Scripture is silent in it, so is God and his true Church, they know it not; & therfore their Church shewes her self to be a presumptuous harlot, and not Christs spouse, to affirme it. And if men would be awakened by the voice of the word, as a dreame it would vanish out of their thoughts. Christ reconciled things both in heauen and earth; therefore if Purgatory be not in heauen nor in earth, as the Papists deny both, surely the Church and soules in it haue no benefit by Christs reconcilement. Let the matter of it be what it will, be it fire, or be it water; or let the place of it be where it will, either in the Aire, or in some Caue or hole in the earth; let there be in it what soules there will, many or few, pure or vnpure, men, women or children, yet sure it is that none of Gods children shall euer come there; no, they are either in heauen or in earth; there is no Purga­tory for them, God loues them more dearely then so; hea­uen it selfe is their receptacle and mansion place, after once they are departed this life. So you see this is a foolish dreame of theirs, and so consequently is all that is built vp­on it, their Prayers, Dirges, and such like, they are built vpon a dreame, and so are vaine, prophane and sinfull: lay once a false ground, and a thousand absurdities will follow vpon it: [Page 45] grant once that there is a Purgatory, and then Masses and Dirges, and many such trumperies will follow. Let vs there­fore know, that Gods Chosen which are departed this life are in heauen, and let vs account better of them, then to thinke they are in any such place.

Vse 2 Secondly, this may minister great comfort to all those that know themselues to be of the number of Gods chosen, because die they sooner, o [...] die they later, they are sure hea­uen shall be their place of Receit. This may comfort them against the difficultie of their labour and trauell in the course of godlinesse, which they meet with here in this life: here wee must mortifie our flesh, deny our selues, forsake all, rent our hearts, mourne for our sinnes, lay downe our liues for Christs sake: these are grieuous things; yet bee of good cheere, it is Heauen we labour for, and that we are sure we shall obtaine; and that will make vs a plentifull recom­pence of Reward for all that we endure here: though the way be narrow, and the passage streight, yet Heauen is the place we go vnto, and which we shall certainely attaine in the end; therefore be content to passe through all such dif­ficulties. And so it is comfort to vs against all our sufferings: thinke not much to be scorned, and persecuted here; It is for a Kingdome that we suffer, and that in Heauen: and what is not to be endured for such a Reward? Onely be sure that thou be of the Church, and then this comfort belongeth to thee.

Vse 3 Thirdly, is Heauen the the place of Receit, &c. Then let vs labour to liue worthy of Heauen whilst wee are here on earth. Defile not thy selfe with sinne, obey not the lusts of the flesh, possesse your vessels in holinesse and honour, that so we may be fit to enter in there, where no vncleane thing shall come; be sequestred in your carriage and thoughts from this world; carry your selues as strangers on this earth; regard not the profits and pleasures of this life, that so yee may haue a witnesse in your owne hearts, that you seeke a Countrey from aboue; so did the faithfull, Heb. 11.13, 14, 15, 16. They were strangers and pilgrimes here, which did de­clare [Page 46] plainely, that they did seeke another Countrey, euen Heauen it selfe. And let your hope and affections bee in Heauen whilst ye are here on earth, Col. 3.1, 2, 3. If ye be ri­sen with Christ (saith the Apostle) seeke those things which are aboue, &c. Let your conuersation be in Heauen, Phil. 3.10 And as your treasure is in heauen▪ so let your hearts bee there also, Math. 6.20. And as for this earthly Tabernacle of our body, let vs not pamper it, nor please it, nor delight in it, nor admire it; but let vs be content to lay it downe cheerefully, sighing and desiring to be cloathed with our house which is from Heauen, 2. Cor. 5.1, 2. And surely if wee would thinke of this place whither wee are going, our hearts would be in Heauen before we come thither, like as a man that is gone a great iourney, and is farre from his house, yet still his minde and his heart is at home and still his thoughts runne vpon that, because there is his Comfort, there bee knowes he shall haue rest from all his Trauels; and there­fore thither hee postes, And so we must doe.

Vse 4 Fourthly, This teacheth vs the great bountie of God to­wards vs, that propoundeth, promiseth, and performeth Heauen vnto vs for the Reward of our obedience. Alas, what is our poore and imperfect obedience, compared to Heauen? yet such is the rich mercie of God, that he crownes it with Heauen. When I say Heauen, I meane not onely the place of Heauen, though that be most glorious and blessed; but also the good things that God hath treasured vp for vs in Heauen, that is the ioyes of Heauen, the glory of Heauen, the riches of Heauen, the Light of Heauen, the rest, and comfort, and peace of Heauen, the fruition of God Himselfe, the fruition of Christ, the fruition of all the holy Angels and Saints in Heauen; there we haue the fruition of all that God in his owne wisedome could deuise to make vp our perfect blisse, and intire happinesse; such things as the eye hath not seene, the eare hath not heard, neither can it enter into the heart of man, such things hath God laid vp for his chosen in Heauen, to enioy without intermission and with­out end.

THe third generall Point which we propoun­ded to bee handled, before we came to the handling of the Question was concerning the nature of the Church which we defined in this wise, To be the whole company of Gods Chosen in heauen and in earth. We shewed, that that part of Gods Church which is in heauen, contained as well Angels as men, and therefore we spake of them by them­selues, and proued that the Angels were a part of Gods Church as well as men: then we came to speake of that part of Gods Church which consists of men; and in handling this Point, we propounded three things to be spoken too; First, to speake of that part of Gods Church consisting of men which are in heauen by themselues: Secondly, of those which are in earth by themselues. Thirdly, of both those which are in heauen, and which are in earth together. Con­cerning the first, we haue spoken and shewed, that Heauen is the place of receipt for all Gods chosen after their depar­ture out of this life.

Now we are to speake of the second, namely, Secondly, those which are in earth. that part of Gods Church, consisting of men which are on earth, and so to proceede to the third Point. And first of that part of Gods Church on earth. For although there be the same cho­sen now in heauen, which sometime were on earth, and the same now in earth, which sometime shall be in heauen; so that the Church or Chosen in heauen doe not make a seue­rall Church by themselues, nor those in earth a seuerall Church by themselues, but both together make one and the same Church: yet because there are some particular considerations incident to that in heauen, which they on earth haue not yet attained to; and likewise some other [Page 48] particular considerations incident to that on earth, which they in heauen haue already passed from, therefore each of them is to be handled by it selfe; and therefore hauing spo­ken of that part of Gods Church which is in heauen be­fore, now wee are to speake of that on earth. I shall not need to define this on earth, because it is apparantly defined before in the generall: for if that were the whole company of Gods Chosen in heauen and in earth, then this must needes bee the whole company of Gods Chosen liuing on earth.

Doctr. All that I will speake concerning this Point, shall be con­triued into one obseruation, and that is this; namely, That God alwayes hath had from the beginning, and hath now, and shall haue to the worlds end a company of Chosen people vpon earth, belonging to him, calling vpon him, be­leeuing in him, and worshipping him in spirit and truth. You see that the obseruation consists of three parts: first, that God euer had; secondly, that he hath now; and thirdly, that he shall haue to the worlds end a Company, &c. First, God alwayes had. In matters of fact, examples are fittest and strongest proofes; this being then a matter of fact al­ready done, it is best to be prooued by examples taken out of Histories of seuerall times: we will begin with the first beginning; God had his Church in Paradise. How prooue you that? Why first there was God, the Preacher; second­ly, there was our first Parents Adam and Eue, the hearers; and thirdly, there was the Word and Commandement, Gen. 2.16, 17. There is the Doctrine of saluation, and the strict forme and manner of worship prescribed by God, which he will bee honoured by. Now what is here wan­ting to the full being of a true Church? For here is a Pastor, and a People, and the Word, and such a Word as is fitting for their saluation: Therefore in Paradise God had his Church. Also out of Paradise God still had his Church: for there is still the same Preacher God; the same hearers, Adam and Eue; the Doctrine of saluation, though not the same it was before; yet here is that Doctrine of saluation [Page 49] fitting their present state and condition, a Doctrine of re­pentance, and of punishment of sinne, and specially the Do­ctrine of the Gospell, a Doctrine of Faith in Christ, Genes. 3.16. The Seede of the Woman shall breake the Serpents head: so here God had his Church still. Hyper. 535. To passe from them to Abel; there was Abels sacrificing, and his Faith, and there was Gods presence and acceptance, as we may see, Gen. 4.4. compared with Heb. 11.4. Now where these are, there is a true Church. Afterward in the time of Seth it is said, Gen. 4 25. that then men began to call vpon the Name of the Lord; that is, men did then begin more zealously to wor­ship God: so here God had his Church still. Let vs passe from Seth to Enoch; It is said of him, that he walked with God, beleeued in God, and that he pleased God, Genes. 5.24. Heb. 11.5. Now where there are men walking with God, beleeuing in him, and pleasing him, there is a true Church. So in the time of Noah, Abraham, Isaac, and Iacob, and in the time of the Patriarches, God had his Church still, Heb. 11.6, 7, &c. to the end of the Chapter; there the succession of the Church in the faithfull is set downe, as it were of pur­pose to proue this Point which we haue in hand, namely, that God had a Church from the beginning of the world. To proue this Point further, we will omit to speake of the flourishing times of the Church (for of them there is no question, there being then not embracers onely of the hea­uenly truth, but professors too in great number) and we will instance in those times that were most obscure, when there was the least likelihood of a Church; and if we can prooue that God had his Church in those times, then the Point will be prooued, that God hath alwayes had a Church. We will therefore instance in them; first, at the Flood, when all flesh had corrupted their wayes, Gen. 6.12. and that the earth was filled with cruelty, Vers. 13. yet in that desperate time there was found Noah, a iust and vpright man in that generation, Vers. 9. So God had his Church then. Let vs passe from these times, and come to the bondage and slauery of the Children of Israel in Egypt when Gods peculiar peo­ple [Page 50] were in the hands of a most prophane, idolatrous, and cruell Nation, so that they had neither liberty, nor time, nor meanes of Gods true worship; yet as there was a light in Goshen, when palpable darknesse was ouer all the Land of Egypt besides; so when all the World was ouerwhelmed with grosse ignorance, sinne, and error, yet then God had his Church: amongst the Israelites there were some Mid­wiues fearing God, Exod. 1.21. and there were some that cryed, and prayed, and sighed to God, and were heard of him, Exod. 2.23, 24. So God had his Church in those times. Likewise in the dayes of Elias, when the Church was brought to a low ebbe, the Prophet could see no more left but himself (and yet he had eyes to discerne it) yet he was a true worshipper of God, Vogel. 751. and so God had his true Church then, if there had been no more then he, 1. King. 19.10. But the Lord saw seuen thousand more that were true worship­pers, and had not bowed their knee to Baal, vers. 18. In this desperate time when they killed Gods Prophets, and brake downe his Altars, and sought the life of Elias, yet in this very time God had his Church, and a flourishing one too in his eyes, though men could not discerne it. Afterward in that generall Apostasie, when Israel and Iudah were both fallen from God; yet here is a true Church still; here was one out of a Citie, and two out of a Tribe to worship God, Ier. 3.13, 14. So in the Captiuity of Babylon, when the Church is quite ouerwhelmed as it were, Ierusalem was so distressed, Religion defaced, all turned into a miserable deso­lation, so as there was neuer the like: Is there any sorrow like vnto my sorrow (saith the Prophet, speaking in the behalfe of the Church, Lam. 1.12.) yet then God had his Church, there were both teachers and embracers, as Ieremy, Haggai, Zechariah, and Daniel, and many others. At our Sauiours comming in the flesh, when the Law and the Temple, Priests and people, the Church and Common-wealth were vtterly corrupted and defiled, yet still God had his Church; there was Zachary and Elizabeth, Ioseph and Marie, Si­meon and Anna, true beleeueres and right worshippers of [Page 51] God. Lastly, in the height of the pride of Antichrist, the abomination of desolation standing in the holy place for ma­ny hundred yeeres, when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon, the Synagogue of Rome, yet God had some from time to time that lothed her golden Cup; some that were not defiled with her fornications, but kept themselues pure Virgins, and a chaste Spouse to the Lord Iesus Christ, sweetly embracing his sauing truth. And so much for proofe of the first part of the obseruation, That God al­wayes had a Church and company of chosen people, &c.

The second part is, that as God euer hath had, so he now hath a Church, &c. I shall not neede to speake much for proofe of this point; for it cannot be denied, but that (bles­sed be God) there be many flourishing Churches at this day in Germany, France, England and Scotland; many in all these places that worship God in Spirit and Truth; yea vnder Popery no doubt but there are many true Christians: yea euen amongst the Turkes, and Iewes, and Infidels I doubt not, but that there are ye [...] remaining some that wor­ship God with vs: no question but there are some sparkes of fire amongst those burnt ashes; some polished stones of these decayed Churches; some gold amongst all that drosse; some that serue the Lord, amongst so many thou­sand seruants of sinne and slaues of Sathan; we haue many instances now at this day of some that liue vnder Popery, and amongst the Iewes, that professe our Religion. So the second part is proued, that God now hath his Church and chosen people.

The last part, and shall haue to the worlds end, &c. Wee cannot prooue this point by examples as we did the former, because it is not yet throughly fulfilled; yet wee haue as sure proofes for it, as examples; we haue Gods own Word for it, and that which God hath spoken is as sure, as if it were already done; and therefore the Prophets deliuer ma­ny predictions in the Preterperfect Tense, as if they were al­ready done, because of the certaintie of it. I say wee haue [Page 52] Gods Word for proofe of this point, Psal. 132.13, 14. For the Lord hath chosen Sion, and loueth to dwell in it, saying, this is my Rest for euer, here will I dwell, &c. God will dwell and rest and that for euer in his Church; as himselfe is for euer, so his Church is for euer. So Math. 28.20. I am with you euer, euen to the worlds end. It is more then if hee had said, I wilbe with you, &c. It is as much as if he had said thus; As sure as I am actually present with you now, so I will still continue vnto the very end of the world. And whereas in respect of his bodily presence it was nor so, be­cause he was to ascend into heauen; yet by his Spirit hee is with vs effectually to all sauing purposes, Ioh. 14.16. I will pray the Father, and he shall giue you another comforter, that he may abide with you for euer, vers. 17. euen the Spirit of Truth, &c. And whereas there are many opposers of Gods Church, men and Deuils, and many times they haue a great hand ouer the Church; yet they are still bridled and cur­bed, and the Church still so protected and defended, that the gates of Hell shall neuer preuaile against it, that is, vt­terly to disanull it, Math. 16.18. There are many other proofes for this Point, but because we shall speake of them in the Reasons, therefore we will passe to them.

The Reasons of the point (that God euer had, now hath, and shall haue a Church to the worlds end) are these.

Reas. 1 First, we haue Gods promise for it, who is truth and can­not lie. If that be too little, we haue his Oath for it, where­in it is impossible he should lie, Psal. 132.11, 12. The Lord hath sworne in Truth to Dauid, and will not shrinke from it, saying, of the fruit of thy Body will I set vp thy throne for euer. He hath sworne it, and will not shrinke from it, that is, hee will not recant: which although it be typically spoken of Dauid and his seede, yet in truth & substance of it, it is inten­ded of Christ and his Church. The same promise is renew­ed, Ier. 33.17, 18. where it is said, that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel. And in the 20. and 21. verses, it is said, If yee can breake my Coue­nant of the day, and my Couenant of the night, then my Coue­nant [Page 53] may bee broken with Dauid my Seruant. Giuing vs to vnderstand, that his promise is irreuocable; so long as there is day, or so long as there is night on the earth, so long the Lord will haue his Church on earth; his Word and his Promise cannot be broken; no, saith our Sauiour, Heauen and Earth may faile, but my Word shall neuer faile: there­fore he hauing passed his Word for the continuance of his Church for euer, it shall continue for euer in despight of all her aduersaries.

Secondly, the sauing Truth and doctrine of saluation Reas. 2 shall neuer perish from the earth: therefore the Church that is the pillar of Truth shal neuer be abolished from the earth, If the truth of God could faile, then the Church might faile; but that can neuer faile, for still there shall be some witnes­ses of Gods Truth, to feele the sauing power of it in them­selues, and to testifie it to others; and therefore the Church shall neuer faile.

The third Reason is taken from Gods Fatherly Care o­uer Reas. 3 his Church, euen for their owne sakes; because he loues them, and they are deare to him as the Apple of his eye: and therefore they shall neuer be all destroyed, except the Lord could forget his owne people, his dearlings, which is impossible.

Fourthly, he doth preserue his Church on earth for the Reas. 4 worlds sake, that must stand till the appointed time of disso­lution; but it cannot stand longer then the faithfull are in it, for whose sake onely it is vpholden; for the holy seed is the substance of the world, as I shewed Isa. 6.13. and there­fore, so long as the world stands, they cannot be vtterly de­stroyed.

Fiftly, the Church on earth is the Nurserie for heauen; Reas. 5 now in heauen are many mansions to be filled vp euery day, therefore there must be a continuall supply from the Nur­sery on earth.

Sixthly, there must be a continuall warre betwixt the Reas. 6 seed of the Serpent, and the seed of the woman, Gen. 3.15. betwixt the wicked and the godly; therefore as the wicked, [Page 54] seed of the Serpent and the seed of the Woman, Gen. 3.15. betwixt the wicked and the godly; therefore as the wicked, the Serpents seed, shalbe alwayes on earth; so likewise the faithfull, the womans seed, shalbe alwaies on earth too.

Vse 1 The vses: First, this shewes the antiquity of the Church, that it hath been from the beginning. Truth is elder then falshood, righteousnesse was before sinne, Gods Church is ancienter then all prophane Assemblies whatsoeuer: Caine is ancient being of the malignant Church; but his Parents, the Church in Paradise is ancienter. Eue and Adam harke­ned to the voice of the Serpent, and so committed sinne soone after the Creation; yet there was a time before their fall, when they beleeued, and rested on God and his Word, and were righteous. The Diuell is a Lier from the begin­ning, yet Gods Truth was in the beginning before that [...]ie; else it could not haue been peruerted with his Lye. This serues, first, to stop the mouth of all Gainsaiers, and aduersa­ries of Gods Church, that Charge vs with nouelty, to bee a new sect, and challenge antiquitie to themselues, that they are the ancient and true Church, which are both lies, for they are the nouellists, not wee. We are from the beginning, before they had any being; so that we are more ancient then they, and their religion is nouelty, and a new Sect. Second­ly, it may serue to confirme vs in the vndoubted assurance of the Truth, and of that Faith and Religion which we pro­fesse. That which is most ancient is most true, as being im­mediatly and originally from the pure Fountaine, the pure hands of God himselfe, who is the ancient of dayes. And contrarily, all Religions which are lesse ancient, are from some corrupt Channels, degenerate from the originall since­ritie. Now our Religion which we professe is most ancient and most pure; and therefore let all contrary Doctrines and Religions hide their heads, and be ashamed of them­selues, and yeeld the preheminence of pure Truth to our Religion that is most true and rightly ancient.

Vse 2 Secondly, as this shewes the Antiquitie of the Church, so likewise it proues the perpetuity of it. As it was from the [Page 55] beginning of the world, so it shall continue by succession to the end of the world, as it was before all other Congregati­ons, so it shall see the rising and fall of all other Congrega­tions; but it selfe shall continue one and the same by a con­tinuall succession: where the Fathers are gone, there Chil­dren shall stand vp in their steads, and so Childrens Chil­dren to the worlds end. There shall bee many changes and alterations from time to time, yet still there shall bee a Church in all these changes. If the Church faile in Paradise, it shall be found out of Paradise: If Israel fall away, yet Iu­dah shall stand: If the Iewes bee cast off, yet the Gentiles shalbe taken in: Though Popery, Turcisme, and Iudaisme, and Paganisme abound and fill the world, and are vp in Armes against the Church, yet there are some corners in the world that God hath reserued to shelter his Church in, wherein they shall be preserued both from their persecuti­on and infection.

The third Vse, Is matter of Comfort to the faithfull; Vse 3 First, in regard of themselues, for they are the onely people 1 of continuance that are in the world, they onely are sure of their esta [...]e, and none else. It is true, that the wicked may flourish a long time in great prosperitie like to a greene Bay Tree; but in time, and sometimes very quickly, they shall vanish away like smoke, and consume as the fat of Lambes, and nothing shall remaine of them: but the faithfull shall stand fast for euer, Psal. 102.28. they may be afflicted, perse­cuted, and distressed on euery side; yet they shall neuer be forsaken, nor giuen ouer vtterly as a prey to their enemies. If the wicked murder some of them, yet God wil haue some of them remaine still: let persecutours draw out the blood of Gods Children as long as they will or can, yet still there shalbe found some that will offer themselues to their bloo­dy hands for the maintenance of Gods Truth: as some are taken away, God will still send them a new supply. So then it is Comfort to them in regard of themselues, that they shall neuer perish.

Secondly, it is comfort to them in regard of their poste­rity, 2 [Page 56] and of the Church after them; they need not say on their deathbeds as worldlings doe, What shall become of my Children and goods after I am gone; they need not say so of their spirituall goods; let God alone with them, leaue them to him, the faithfull seed shall bee preserued and vpholden by his Fatherly prouidence to the worlds end, and the gates of Hell shall not preuaile against them. And as for the Truth of God, the Gospell and the graces of the Spirit, which themselues are seized on in their life time, God will dispose of them to the right heires, heires of his owne be­getting add raising vp; he will find heires for them succes­siuely from age to age to the last end. Then Christ Iesus himselfe shall come, and hee shall stand last; vpon the earth, and so the Church shall be the first and the last; The first Adam, the first man on earth, beginning the Church on earth; And the second Adam, the last man vpon the earth, finishing it vp by his personall presence, hauing continued and maintained it by his owne power from the first begin­ning to the worlds end. And shall the Church haue an end then? No, though all things bee then at an end, yet the Church shall not yet be at an end: but as it is for euer here, so it shall continue for euer in heauen too, and that in a farre safer, and happier, and more glorious estate, then euer it did in this world, Psal. 102.28.

Vse 4 The fourth Vse is for discouragement to wicked men and Persecutors, in that which they doe against Gods Church. What can they doe against it, roote it out, as ma­ny times they say they will? No, doe they what they can by themselues, by their Instruments, they can neuer roote it out; Let Kings, and Rulers, and Gentiles, and people fret, and rage, and band themselues together against the Lord, and against his Annointed, it is to no purpose, they shall not preuaile; it is all but the imagination of a vaine thing, Psal. 2.1. Yet I wil tell them what they shal preuaile in; they shal preuaile thus farre to make the Church more in number, and more zealous for God, and constant in his truth, contrary to their end. For behold, when they haue done what they [Page 57] can against the faithfull, when they haue burnt them to ashes, God will raise out of those very ashes a new seed to call vpon his Name, and the blood of the Saints shed shall fatten the Church, and make it more fruitfull, and be a cause of the greater increase of the Faithfull. It is a vaine thing therefore for them to threaten them, and to say (as many times they doe) that they will root out these Professors. It is more then they can do, nay it is more then the Diuell (their good Master) can doe himselfe, and therefore let them ne­uer thinke to doe it.

Fiftly, this teacheth vs not to Iudge of the Church by Vse 5 sight or appearance; It hath a being euen when it can hard­ly be discerned; rest rhou vpon this vndoubted Truth, that surely such an one there is; where or how, &c. leaue that to God; for it may be hid from our sight, euen as the Corne is amongst the chaffe, so that we cannot discerne it, and yet it may haue a being. And so much for that Point.

Now wee come to speake of the third Point, namely, Thirdly, of those which are in heauen and earth both toge­ther. of the Church of God, consisting of men in heauen and in earth together. I will describe it by certaine qualities and circumstances, such as may present and make it plaine to e­uery mans view. And because it is an Article of our Faith, and now that we are entred into it, it is needfull to speake of all that is necessary for vs to beleeue concerning this Point; The matter of this reduced to sixe Heads, all raised out of the Article of the Creed, I be­leeue the holy Catholike Church. therefore we will fetch these qualities from that Article in the Creede that concernes the Church; I be­leeue the holy Catholike Church: and I will reduce all the matter we are here to speake of to these sixe Heads; First, that the Church is one; secondly, that it is holy; thirdly, that it is Catholike; Fourthly, that it is ioyned to Christ; Fiftly, that they haue a Communion one with another; and sixtly, that they are knowne onely to God and them­selues; and all these are raised out of the Article in the Creed. That it is one, therefore it is said the Church, not Churches; and the Nicen Creed which was penned after this saith, I beleeue one. That it is holy and Catholike, so it is said in expresse wordes: that it is ioyned to Christ, and [Page 58] that they haue a Communion among themselues; both these are intended when it is said, they are a Communion of Saints. Lastly, that they are knowne onely to God and themselues. How is this gathered hence? Why thus; because it is said, I beleeue it. Now that which wee beleeue is not seene; and therefore this Article must not be expounded of a visible Church, as the Papists would haue it.

Doctr. First Head, It is but one.Now first of the first note; It is but one; for so the Ni­cen Creed for plainenesse sake ads this particle, one. We will draw it into an obseruation, and that is this, namely, That all the faithfull that euer were, or shall be either in heauen or in earth, doe make vp but one onely Church. It is proo­ued thus. The Scripture, when it speakes of the true Church in the generall true nature of it, speakes in the sin­gular number, Eph. 5.27, 32. that he might make it a glori­ous Church, &c. This I speake concerning Christ, and concer­ning his Church. And Math. 16.18. vpon this Rocke will I build my Church. It is true that the Scripture speakes some­time in the plurall number of Churches, as the Apostle Paul 1. Cor. 11.16. we haue no such custome, nor the Churches of God; but then it speakes of particular visible Congregati­ons: but of the generall Catholike Church it speakes al­wayes in the singular number, as being but one, and so ex­pressely ascribes onenesse to it, Cant. 6 8. Christ saith to his Church, My Loue, my Doue, &c. Eph. 4.4. there is one bo­dy, &c. The Church hath a threefold onenesse; it is one in it selfe, it is one with Christ, and it hath an onenesse amongst the members. In this place we speake but of the onenesse it hath in it selfe; of the other two we shall speake in their due place. The Church hath a threefold one­nesse. That it is one in it selfe, therefore it is called the house of God, not houses; the temple of God, not temples; as in the time of the Law there was but one Tabernacle, and af­terwards but one Temple, whereto all the people came, Le­uitic. 17.3, 4. Deut. 21 5. and 16.2. 2. Chron. 2.4. so now there is but one onely Church of the faithfull.

Reas. 1 The Reasons of the Point are these: The first is taken out of Ephes. 4.4, 5. there are many reasons heaped toge­ther; [Page 59] there is but one Spirit, therefore but one Church, as there is but one soule, and therefore but one man. There is but one hope, at which all Gods people ioyntly aime, and therefore they are one corporation; one Lord, and therefore one family; one Faith, which is the life of the Church, and if there be but one life, then there can be but one Church; one Baptisme, and therefore but one Promise and Coue­nant, which all doe make to God as one man.

Secondly, the Church is the Body of Christ, Ephes. 5.23. Reas. 2 and Christ he is the Head of the Church; and therefore as there is but one Christ, so there is but one Church; else wee should make a monster of Christ, to say he hath one head and many bodies. Againe, the Church is the Spouse of Christ, and he is her Husband, as is implyed, Vers. 25. Now, Christ should haue many wiues, if there were many Chur­ches, which is absurd; and therefore there is but one Church still.

Thirdly, they haue all one Shepheard, and therefore they Reas. 3 are all but one Sheepefold, Ioh. 10.16.

Fourthly, they are all partakers of one Bread, and there­fore Reas. 4 but one body, 1. Cor. 10.17.

Fifthly, all the differences that are betwixt them are a­bolished Reas. 5 by Christ; and therefore they are but one, Ephes. 2.14. Gal. 3.28.

The Vses are these. First, this teacheth vs the vnchange­ablenesse Vse 1 of Gods heauenly Truth, and of the course of sal­uation, because there is but one Church still, and therefore but one Truth still, it is vnchangeable, there is but one Truth and course of saluation from the beginning to the end of the World: the dispensation or manner of carriage hath been some what different; sometimes it hath been carried dark­ly, sometimes clearely; sometimes in ceremonies, sometimes without ceremonies; sometime by the Law, sometime by the Gospell; by Tradition (as before the Law) by reuela­tion, and by Scripture: yet the substance was euer one and the same; the same Faith and course of saluation that Adam was saued by before the Flood, and Noah in the Flood, and [Page 60] Abraham before the Law, and Dauid vnder the Law, and the Apostles whilest Christ was on earth; the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement. And therefore that is a damna­ble doctrine that some hold, that euery man shall bee saued by his owne Religion, whatsoeuer it be, if he bee zealous in it: no, diuers Religions make diuers Churches; but there is but one Church to be saued, and therefore but one Truth and Religion to be saued by.

Vse 2 Secondly, Is the Church but one? Then wee should la­bour to maintaine the onenesse of the Church, to keepe the vnitie of the Spirit in the bond of peace, Ephes. 4.3. Beware of factions and diuisions, either of making or following them: for they are the very bane of this onenesse of the Church; and take heed of pride and singularitie, for that is the common Mother and Nurse of dissensions and rents in the Church; and doe not receiue the Word with respect of persons, as when one saith, I am of Paul, another, I am of A­pollos, &c. What is Paul? and what is Apollos? but Ministers by whom yee beleeue. They teach one Faith; they preach one and the same Christ crucified; they haue receiued one and the same ministration; therefore embrace them all as one Ministry of one and the same Church. What if God bestow diuers gifts on diuers persons, and one more excel­lent then another? Wilt thou abuse Gods gifts to the ma­king of rents and factions in the Church? No, thou must know that thou art bound to profit the more by him that hath more gifts, and to glorifie God the more for them, and not to dote vpon them, and maintaine Sects by them: for that is not the end why God giues them, but it is the malice of the Diuell that doth thus abuse them to a wrong end.

Vse 3 Thirdly, this reprooues the Papists; for they make two Heads, and consequently two Churches: except they will make a monster of the Church to haue two Heads, and but one body. Yea, but say they, the Pope is the Head of the Church in earth. I am sure hee is not Head of the Church in heauen, and therefore not Head of the Church on earth; [Page 61] for they make but one Church, and therefore can haue but one Head. Some of the Iesuites hauing been pressed with this Argument, and not knowing how to answer it, haue af­firmed, that the Pope is Head of the Church in heauen; so grosse and blasphemous haue they been. So the Turkes and the Iewes that erect Churches of their owne, and haue no fellowship with this Church, they are not the true Church, nor haue any part in this onenesse of the Church; and whatsoeuer they are that haue no part in this Church, they are none of Gods Church, but of the Synagogue of Satan.

Fourthly, Difference of circumstances doe not cut off from the true Church; as, First, of states. this teacheth that difference in matters of cir­cumstance Vse 4 doe not cut off from the true Church, but hol­ding one Faith with them, wee are still in the vnitie of one Church. First, difference of states doe not cut off from the true Church: though some Churches are greater, some smal­ler, though some are in their cradle, others in their full age, some before Christ, others after Christ, some purer, some impurer; yea though some be in heauen triumphing, other some in earth fighting; yet all are but one Church, all are the same Wheate threshed in the floore, and laid vp in the Garner, and the same Gold digged out of the Mine with some drosse, and tried and fined by the fire. Secondly, Secondly, of times. dif­ference of times doe not cut off from the true Church, before the Law, vnder the Law, and after the Law; the first and the last Churches all are one. Thirdly, Thirdly, of persons. nor the difference of Persons, Iewes and Gentiles, bond and free, male and fe­male, poore and rich, all are one in Christ Iesus. Fourthly, Fourthly, of place. nor yet difference of place, Ierusalem, Antioch, Corinth, England, France, Denmarke; yea Paradise, Earth and Hea­uen, all are but one Church. Fifthly, Fifthly, of cere­monies. nor yet difference of Ceremonies, some worshipping at one time and place, some in one habit, some in another; so long as all worship in Spirit and Truth, they are but one Church. Sixthly, Sixtly, of iudge­ment in Points not absolutely fundamentall. no nor yet difference of iudgement, in Points not absolutely fundamen­tall, doe not cut off from the true Church; so long as all hold Christ Iesus, he is the head-corner-stone that knits them all [Page 62] together into one building. So much of the onenesse of the Church it selfe.

Second Head; The Church is holy.The second Note or qualitie of the Church is. That it is holy. Wee will draw it into an obseruation, as wee did the former, and that is this, Namely; That the whole Compa­ny of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy; 1. Pet. 2.9. They are called a holy nation; and in the fift Verse, a holy Priesthood. And it is said of Ierusalem, that it is a holy Citie; not that in heauen onely, Reuelat. 21.2. but that on earth too, Math. 4.5. And in Ephes. 5.27. the Church is said to be holy and without blame, &c. And hence it is, that those which are parts and members of the Church are cal­led Saints, and Saints on earth, as Psal. 16.3. And so the whole Congregation is called the Congregation of Saints, Psalm. 89.5. And their Head and Ruler is the King of Saints; and they are not holy in profession onely, for so are hypocrites too, that are no part of the true Church; but they are holy indeede, they are truly sanctified; therefore the Apostle calls them holy brethren Heb. 3.1. And this Holinesse is partly imputed, Heb. 10.10. We are sanctifi­ed by the offering of the body of Iesus Christ. And Colos. 1.21, 21. And partly inherent, 1. Thess. 5.23. Now the very God of peace sanctifie you throughout, &c. this is begun here, but not perfected till we haue put off this body of sinne.

Reas. 1 The Reasons of this Point are these, First God the Father being most holy himselfe, he sanctifies his Church, and eue­ry member of it, and so makes them holy; this Christ praies for, Ioh. 17.17. sanctifie them with thy truth, &c. Iude. 1. san­ctified of God the Father, &c. and therefore they are holy.

Reas. 2 Secondly, Christ their Head is holy, and he sanctifies, and makes them holy, 1. Cor. 1.2. sanctified in Christ Iesus; and in the thirtieth verse he is said to be their sanctification. And Eph. 5.25.26. Christ gaue himselfe for his Church, that hee might sanctifie it.

Reas. 3 Thirdly, the Spirit whereby they are enliuened, quicke­ned, and ruled, is the holy Ghost, and he sanctifies them and [Page 63] makes them holy, 1. Cor. 6.11. but now yee are sanctified by the Spirit of our God, and Rom. 15.16.

Fourthly, the Word whereby they are gathered, and the Reas. 4 seed whereby they are begotten, is a holy Word, 2. Pet. 2.21. It is called the holy Commandement, and therefore they must needs be holy.

Fifthly, the effects which they feele in themselues are Reas. 5 holy effects, holy motions, and holy desires, holy life, and holy obedience, and their spirituall life (that is to say, their faith) is most holy, Iude 20. therefore they are holy.

Sixtly, they are chosen to Holinesse. 1. Pet. 1.2. and there­fore Reas. 6 they are holy.

Seuenthly, they are regenerate and borne again to Holi­nesse; Reas. 7 and therefore cannot sinne, 1. Ioh. 3.9. and Eph. 2.9. we are created in Christ Iesus to good works: and therefore must needes be holy.

The vses are these: First, this shewes the essentiall diffe­rence Vse 1 betwixt Gods Church, and all other Congregations whatsoeuer: For this is holy, and all other are vnholy. And this Holynesse carries a kind of Reciprocation with Gods Church; for euery Church of God is truly holy, and euery Congregation that is holy is the true Church of God. And so wheresoeuer there bee any men or women that bee truly holy, though they be out of the knowne Church, yet they are liuing members of the true Catholike Church. And on the contrary, wheresoeuer there are any that are not holy, though they liue in the visible Church, and are in great place, and of great gifts; yet they are no members of the true Church of God. So then here is the triall whether we be of the true Church or not; if wee haue holinesse in our hearts and in our desires, then wee are of the true Church, else we are not. But you will say, Is euery one holy that is of the true Church? I answer; Yes, in some measure, first or last.

Secondly, this should teach vs to labour for Holinesse, Vse 2 without which we shall neuer see God to our Comfort in [Page 64] heauen, nor by faith here on earth, Psal. 15.1, 2, &c. The Prophet askes this Question; Lord, who shall dwell in thy Tabernacle, or who shall rest in thy holy Mountaine? The answer is; euen he that walks vprightly, and worketh Righ­teousnesse, and speaketh the Truth in his heart. Reuel. 21.27. There shall enter no vncleane thing into the heauenly Ierusa­lem: there, if euer we will see God with Ioy and Comfort, we must labour for a pure heart, and pure hands. It should teach vs therefore, First, to take heed of sinne, and to auoide it, for it is filthinesse and vncleannesse, as opposite to Holi­nesse, as darknesse is to light, and Satan to God himselfe. Let euery one that calls on the Name of the Lord, (that is, euery member of the true Church) depart from iniquitie; let them leaue their lying, and swearing, and couetousnesse, and labour to flie from the corruptions that are in the world through lust, and resist the inticements of the Diuell, and fight against the rebellions of their owne hearts, and not suffer their corruptions to breake forth, but to roote them out; put off your shooes, for you stand on holy ground; lay by your sinnes and wicked affections, for the Church is a holy Church, that you are members of; the Temple of God is holy, which Temple yee are; defile not your selues with sinne and vncleannesse therefore; remember what God saith, Ier. 11.15. What should my Beloued tarry in my house, seeing they haue committed an abomination. As if hee should say; I haue no roome for them in my house, if they commit abomination. And Psalm. 50.16. What hast thou to doe (saith God to the wicked) to take my Couenant in thy mouth, seeing thou hatest to bee re­formed. Therefore say with the Church in the Canticles, Chap. 6.5. I haue put off my coat, how then shall I put it on? I haue washed my feet, how shall I defile them? And as it teacheth vs to flie sinne, so in the second place it teacheth vs to follow that which is good; Whatsoeuer things are true, whatsoeuer things are honest, &c. thinke on those things, Phil. 4.8. Giue your selues to holy meditations and conferences, frequent good companies and exercises, vse the meanes of [Page 65] holinesse, be conuersant in hearing and reading the Word, and receiuing the Sacrament, and be frequent and earnest in Prayer to God for the Spirit of sanctification, that hee may make your harts, mindes, willes and affections, and liues ho­ly and vnblameable; that so as you professe your selues to be Saints, so you may liue like Saints.

Lastly, this may serue for reproofe of the gracelesse and Vse 3 wretchlesse people of the world, that scoffe at the holinesse of Gods people; there are a kind of people in the world, that if they be in their Cups, or vpon the Stage, or in their pastimes, or in their ordinary talke, if they can haue a lest at the holy Brethren in it, though without cause or sense, it makes them all merry, it seasons all their businesse. But first let them know, that they haue no part in Gods Church, for all the parts and members thereof are holy. And fur­ther let them know, John 3. that they must be either Saints or Di­uels, either of the seede of God, or of the Diuell. And therefore let them know, that as they scoffe at vs vniust­ly, so the Lord from heauen doth most iustly deride them, and will one day laugh at their destruction, and this is to them a token of perdition, and a most certaine token too, because they are not onely without holinesse them­selues, but they hate it, and deride it in others: but to vs it is a signe of saluation, both that we are endued with holi­nesse, and also that we suffer persecution for it, Heb. 3.3. The Apostle vseth this word very grauely, which they doe so deride, he calles them holy Brethren. And therefore in the second place, let vs bee so farre from being daunted by their scoffing at vs, as that it may rather incourage vs to be more holy. Let vs say as Dauid did to Michal, when she scoft at him for dancing before the Arke, Am I vile in thine eyes for this? I will be yet more vile. So let vs say, Doth our ho­linesse displease you? I will be yet more holy. Let vs there­fore labour by prayer to God, and all good endeauour not onely to begin, but to grow on from grace to grace, from one measure of holinesse to another, notwithstanding their scoffes, that so at last we may bee fit to enter into that holy [Page 66] place whereinto none vnholy nor vncleane thing shall enter.

HAuing entred into the Point concerning the Church of God in heauen and in earth to­gether, we shewed, that in as much as it is an Article of our Faith to beleeue the Catho­like Church, that therefore it was needefull that we should vnderstand, and speak of it out of that Arti­cle of the Creed which concernes the Church. That Article saith, I beleeue the holy Catholike Church, the Communion of Saints, &c. Wherein I noted sixe things, whereby the Church was marked out. First, that it is one, for so saith the Nicen Creed, and so this Article intendes when it saith Church, and not Churches; secondly, that it is holy; third­ly, that it is Catholike, so it is said in expresse words; Fourth­ly that they are ioyned to Christ; And fiftly, that they haue a Communion amongst themselues, both these are in­tended where it is said they are a Communion of Saints; sixtly and lastly, that they are knowne onely to God and themselues, and this is intended, when it is said, I beleeue it. Wee haue past through two of these adiuncts (for so I call them) first that the Church is one; and secondly, that it is holy: The third Head, It is Catholike. now we are to come to the third Adiunct Catholike; The Church of God is Catholike.

In handling of this Point, wee will first shew, how this word, Catholike, hath been wronged; secondly, wee will right it; and thirdly, we will draw such obseruations from thence as it will fitly minister. First, how this word Catholike hath been wron­ged,

First, it hath been much wronged for many hundred yeeres, and that by many; First, by those in the Romish [Page 67] Church; Secondly, by some of our owne Church. First, First, by those in the Romish Church three wayes. it hath been wronged and corrupted exceedingly by those of the Romish Church, and that in these respects; first, in that they falsly challenge it, and appropriate it to themselues a­lone. Secondly, in that they boast of it as their Crowne and glory. Thirdly, in that they put their confidence in it, that because they haue this name, therefore they are vn­doubtedly the true Church, and in certaine state of saluati­on.

First, the word is wronged, in that they of the Romish 1 Church do falsly challeng and appropriate it to themselues, as if their Church were Catholike, and none else; and as if their faith were Catholike, and none other; and as if they were the onely Catholikes, and none but they. If they were Catholikes as they pretend to bee, yet they might giue o­thers leaue to be called so as well as they; but they are not so, onely the name of Catholikes is falsely arrogated to themselues, and flatteringly yeelded vnto them by their friends and fellowes, but indeed and in Truth they are no Catholikes at all.

Secondly, it is wronged by them, in that they boast and 2 vaunt themselues of it as their Crowne and glory; and they take it in great snuffe, if they be not so called; yea if you call them Papists, or such other like name, I know it by ex­perience, they wilbe ready to fly in your face. Surely it is a glory to those of whom it is truly affirmed; yet it is not in that case to be boasted of but quietly and soberly to be in­ioyed. Gods best graces in vs are not vainely to be boasted of, much lesse any outward names, which are but cast vpon vs; least of all such as we take vpon our selues without de­sert.

Thirdly, they wrong it, Rhemists in Act. 11 and Bristow in his mo [...]es and demands. 2. Cor. 3.5. in that they put much confidence in this name, that because they are so called, therefore saith Bristow and the Rhemists, wee are the vndoubtedly true Church, & in certaine state of saluation: for this is one of the Pillars of Popery; the very names of the Church, and Ca­tholike, they are the two pillars that Popery builds vpon. [Page 68] But it is to be considered, that the name makes not the man to be such as he is called, but on the contrary because a man is such an one as the name imports, therefore hee is so called. As for example, A Father or a Master is not such an one, because he is so called; but because hee is a Father or a Master, therefore he is called so. Therefore we must first ex­amine our selues, whether we are such as the name imports, and then we may haue Comfort in our States whether we bee so named or not; if the name be vpon vs without cause, we are nothing the neerer to saluation. If it be on vs vpon good cause, then we may haue comfort in our state; not for the name, but because we are such as the name signifies: so that the name is no way any matter of confidence to build our saluation on.

Secondly, it is wronged by some foure wayes.In the second place it is somewhat wronged by some amongst vs too; not that wee either mistake it as the Pa­pists doe, nor maligne it as they say we doe, but occasional­ly by their errour on the one side wee run into another on the otherside; because they aduance it too high, we debase it too low.

1 First, some labouring to suppresse the name quite, as certaine Lutherans that haue changed Catholike (in the Creed) into Christian.

2 Secondly others scoffing at it as a toy and a Iest.

3 Thirdly, others that in the heate of their spirits, and preg­nancy of their wit, doe depraue it, and make a nickname of it, cacolicke cartholike: but these are distempered spirits, not seasoned with grace and modesty, as it were to bee wished.

4 Fourthly and lastly, generally all of vs little regarding it, nor hauing it in that good request as it well deserues. It is true, that the name of Christian is farre more ancient and proper, and more warrantable, as we may see in Act. 11.26. they of the Church of Antioch were first called Christians: yet let not this name be supprest; for to be called Catholikes hath been a matter of long continuance, and vnderstanding it for the members of the Catholike Church, it is a reuerent and an honourable stile. Thus we see how this name hath [Page 69] been wronged, first, by them of the Romish Church; se­condly, by some amongst vs.

Now secondly, we are to right the Word, Secondly, the word Catholike righted, in re­gard whereof three things are to be considered of. and restore it to the originall sense, that so we may frame vs to a reuerent and sober estimation of it, and neither esteeme of it too much nor too little: and to this end, first therefore wee will consider of the antiquitie of the Word; secondly, wee will shew the right meaning of it; and thirdly, the common re­ceiued vse of it.

First, consider the antiquitie of it; First, the anti­quitie of it. this word is not found in any of the bookes of Scripture, onely it is found in the preface of the Epistles of Iames, Peter, Iohn and Iude; Ʋid. Fulke, ibidem. there they are called Catholike Epistles, which is a Greeke word, and signifies generall; which prefaces, whether they bee Scripture or not is vncertaine, they may bee so, and they may not; yet certaine it is that the name is very ancient. But come to the Creed, and there this word is plainely found, and that as an adiunct of the Church: I cannot say that it was the Apostles owne doing, but surely it was very neere to the Apostles times. So likewise it is found in the Nicene Creed, and also in Athanasius Creed, Morney de ec­clesia, p. 13. 14. &c. 19. ad 25. & 29. vid. Rainold. conclus. 650. 671 Secondly, the right meaning of it. Oecumenius. and there hee applies it to the Faith. The Faith professed by the Catho­like Church, is the Catholike Faith. So wee see that the word is very ancient.

Secondly, to right it, we are to consider the right mea­ning of the word, Catholike, which is, generall or vniuersall; for so the Ancients expound the Prefaces to the generall Epistle of Peter, and the generall Epistle of Iames, as dire­cted not to any particular Nation or Citie, as Paul did his Epistle to the Romanes, but generally and vniuersally to all the faithfull, or to the faithfull generally dispersed, which in­deed is plaine in those Epistles of Iames, Peter and Iude, and in the first Epistle of Iohn, but not in the two last Epi­stles of Iohn, they being directed to one single person. So that the meaning of the word Catholike Church, is gene­rall or vniuersall, dispersed farre and wide ouer the face of the whole earth. Ipsa est ecclesia catholica, vnde & [...] graece appella­tur, quae per to­tum arbem ter­rarum diffundi­tur. Aug. epist. 170. ad Seueri­num. In the Primitiue Church they vsed the [Page 70] name Catholike to be equiualent to the name Christian; so that this was an vsuall speech amongst them, Christian is my name, and Catholike is my Sur-name: so that the word is ancient, and the right meaning of the word is gathered hence, Rhemists in 1. Ioh. 2.6. Morney de ec­clesia. 23. Thirdly, the com­mon receiued vse of the word. Vniuersalis ec­clesia, est Ierusa­lem, ciuitas Dei viui, quae conti­net ecclesiam primitiarum circumscript [...]m in coelis. Isychius in Leuit. lib 4. cap. 14 Catholica veraci­ter illa est, quae ab omnibus per­fidis & eorum successoribus & consortibus, sin­cera, pura, & immaculata communione diuisa est. Gelasius ad Anast. Aug. Euseb. hist. eccl. applieth Catho­like, both to the whole Church through ehe world, and to particular Chur­ches too. Vid. Field, lib. 1. p. 16. & 26. & l. 2. 56. Thirdly, the ob­seruations from it. that whereas before Christs comming the Church was nationall, containd only in Iury; now after Christs com­ming and ascension, both Iewes and Gentiles, and all Nati­ons were to receiue the Faith, and so to become one gene­rall Church, and so it was called Catholike, that is general­ly or vniuersally dispersed ouer the face of the whole earth; and so much of the right meaning of the word.

Thirdly, to right the word, wee are to consider the com­mon receiued vse of the word. It is such as degenerates from the right meaning and first antiquitie of it, and yet with construction it is allowable enough. The Ancients vsed this word Catholike, for true beleeuing, as distinguish­ing from Heretikes and false beleeuing; so that Catholike Church was as much to say, as a true beleeuing Church: and so from the Church to a particular member, a Catholike, that is, no Heretike, but a right beleeuer: and that speech which was so common in the Primitiue Church, Christian is my name, and Catholike is my Sur-name, shewes that none all that while were called true Catholikes, but true Christi­ans. Austin hath this saying; The very name of Catholike, saith he, containes me in the lap of the Church; that is, as if I should say, The very name of Christian containes mee within the lap of the Church, that is, it is one motiue a­mongst some others to keepe me in the lap of the Church, not that the name is sufficient only, but I knowing my selfe to be of the true Church, one motiue amongst others that containes me in it, is the name of Christian, &c. And this is Austins meaning. So you haue seene how this word hath been wronged, and how it is righted.

Now we will here take it in the right meaning, and first antiquitie of it, and so draw such obseruations as shall fitly follow vpon it, which is the third generall Point to bee spo­ken to. Therefore when we say, the Catholike Church, it [Page 71] intends two things: first, that the Church is generally dis­persed through the world; secondly, that euery true belee­uer wheresoeuer or whatsoeuer hee is, hee is a member of the true Church.

Wee will draw it into an Obseruation, and that is this; Doctr. The true Church of God is Catholike or generall, exten­ding it selfe to all beleeuing persons of all times and places whatsoeuer. That the Church was of all times wee haue shewed before, here we are to speake only to this Point, that the Church of God is of all persons and places. This was so prophesied, Ps. 72.8. His Dominion shall be from Sea to Sea, and from the Riuer to the end of the Land. This indeed is ty­pically spoken of Dauid and his Kingdom, but it is applyed to Christ and his Kingdome of Grace, which is his Church. And so this was promised to our Sauiour Christ by his Fa­ther, Psal. 2.8. I will giue thee the Heathen for thine inheri­tance, and the vtmost parts of the earth for thy possession. What is Christs heritage and possession, but the Church? but his possession shall reach to the vtmost parts of the earth, and therefore his Church must reach as farre, to all places and people that beleeue, euen to the farthest parts of the earth. So likewise our Sauiour himselfe foreshewes it, Matth. 8.11. Many shall come from the East and West, and sit downe with Abraham, Isaac, and Iacob in the King­dome of Heauen. Many shall come, that is, there shall bee a generall confluence from the East and West, that is, from all places in the World; And what shall they doe? They shall sit downe with Abraham, &c. that is, they shall beleeue in Christ, as Abraham, Isaac and Iacob did, and so become members of the same Church of God, as they were. So yee see how farre the Kingdome of heauen inlargeth it selfe. And Ioh. 10.16. Other sheepe I haue also (saith our Sauiour) which are not of this Fold, them also must I bring, and they shall heare my Word, and there shall be one Sheepfold and one Shepheard. Other sheepe I haue, let them wander where they will in Deserts or vnknowne Mountaines, Faith they haue, and therefore sheepe; sheepe they are, and therefore [Page 72] haue Christ for their Shepheard, and his Church the Sheep-fould that they belong to; and as hee promiseth to bring them to his sheepe-fould, so hee effects, first, by himselfe, Ephes. 2.14. He is our peace (saith the Apostle) which hath made of both one, and hath broken the stop of the partition wall; the partition wall is pulled downe, and now Gentiles, and all sorts of people come to bee members of the Church: so likewise [...]e effects it by his Ministers, Mark. 16.15, 16. Goe yee into all the World, and preach the Gospell to euery Crea­ture: he that shall beleeue and be baptized, shall be saued; but he that will not beleeue shall be damned: where he both of­fers meanes of saluation by his Ministers to all, Goe and preach the Gospel to euery Creature; and blesseth the meanes, some shall beleeue and be saued, and also associates them all that euer shall beleeue, what or wheresoeuer they are, to the saued, that is, to his Church, vnto whom onely saluati­on belongs, Psal. 3. last Verse. I will giue you one particu­lar instance to the Point (that the Church is generall of all beleeuing persons, and of all places) in the case of Cornelius, Act. 10.1, 12, 34, 35. he was a Gentile, and a Heathen, and accounted vncleane; yet his prayers and his almes were ac­cepted of God, which they could not haue been vnlesse hee had beleeued. And Peter in a Vision saw a great sheete let downe from heauen with foure corners, which signified the foure quarters of the World, and in it were all manner of creeping beasts: and the meaning of the Vision was this, that God would extend his Church to all parts of the World, and bring some of all Nations into it. So that the Vision was not onely for Cornelius, but generally to signifie, that the Church should be of all Nations, and so Peter confes­seth in these 34. and 35. Verses; Of a truth, saith he, I doe now perceiue that God is no accepter of persons, but in euery Nation he that feareth him, and worketh righteousnesse, is ac­cepted of him. The Rule is pregnant, and precisely to the Point, Gal. 3.28. There is neither Iew nor Grecian, bond nor free, male nor female, but ye are all one in Christ Iesus. And so they shall be raised at the last day, Matth. 24.31. The [Page 73] Angels shall gather the bodies of the Elect from all quar­ters and corners of the World; then there must needs haue been a Church in all Corners of the World, and so they shall be found in heauen after the Resurrection, Reuel. 7.9. for there the Apostle Iohn saith, I beheld, and lo, a great multitude which no man could number of all nations, and peo­ple, & tongues stood before the Throne, and before the Lambe, praysing God, and Reuel. 21.13. So the Church is Catholike, generally dispersed ouer the face of the whole world, and euery beleeuing man is a true member of it.

The Reasons are these. First, God is the Lord and Ruler Reas. 1 of all the world; and therefore the Church, the body of his Sonne, (who is Heire of the world) must be as large too, at least for some of all parts: For shall the Kingdome of Gods power reach euery where, and not the Kingdome of his grace proportionably? In some measure (though not in that generality altogether) it is to reach as farre too.

Secondly, Gods mercy and Christs merits requires it, Reas. 2 that the Church should bee generally dispersed ouer the whole world. Gods mercy requires it, who would that all men should be saued, 1. Tim. 2.4. that is, all sorts of men, of all places. So likewise Christs merits require it, for that was for the sinnes of the whole world, 1. Ioh. 2.2. that is, for some of euery part of the world.

Thirdly, God is glorified in the highest degree onely in Reas. 3 those that are members of the Church, that are saued. It is true, God is glorified much in the Reprobates that are dam­ned; but he is glorified in the highest degree onely in those that are saued. And shall there be any place, or Nation, or Tongue in the world, that the Lord will not be glorified in some portion of it, euen in the highest degrees? That can­not be beleeued; therefore the Church is generall, &c.

Fourthly, Satans Kingdome is generall, and euery wic­ked Reas. 4 person is a member of his cursed Synagogue; therefore Christs Kingdome is generall too; and euery Beleeuer through the whole world is of his Church.

Fiftly, the Church is thus generall, to leaue the wicked Reas. 5 [Page 74] without excuse, so that no nation shall be able to pretend iustly, that they were vtterly debarred from saluation; now no man able to say, that the Church of God neuer was a­mongst their Nation, nor that none amongst them were sa­ued; No, God shall stop their mouthes with many Instan­ces of euery mans owne Nation, when hee shall say, Why, here is a member of my Church euen of thy owne Nation; and why mightest not thou haue been so too?

Reas. 6 Lastly, without the Church is no Saluation; therfore e­uery beleeuer whosoeuer is a member of the Church.

Vse 1 The vses of the Point are these. The first Vse is matter of Reproofe, and first against the Iewes, that would haue the Church, and so the sauing faith confined to their owne na­tion, as if they were the onely people of God, and none but they. It is true that so it was for many hundred yeeres, the Lord chusing them from all the nations of the earth, as his onely peculiar people, to be glorified by them alone in his seruice and worship, that so they might bee glorified alone (as it were) by him in heauen. Yea, but the greater the mer­cy of God herein was to them, the greater was their vn­thankfulnesse to him, in that they shooke of his yoke, and would not receiue Christ Iesus, though he were sent speci­ally to them; but reiected him and crucified him, and to this day (for the most part) they doe abandon him as a ma­lefactor. And therefore they are so farre now from being the onely people that God loues, that they are the onely people that he hates; and as it was fortold of them by the Prophet, Hos. 1.9. they are Loammi, not Gods people, now they are the onely people that are excepted against, as not being of Gods Church. And whereas they enuie the Gen­tiles, that they should haue any part in God, because they were once barred from the Church, and hated of God, and therefore they thinke they should be so for euer: But alasse now they must know, that now the partition wall is bro­ken downe, and that Christ Iesus hath made all one; and that euery people is Iudah, and euery faithfull man is a Priest and a Sacrifice, and euery place is the Temple, and [Page 75] hath spirituall Altars for a cleane sacrifice to be offered on, and that now is come to passe that which the Prophet fore­told, Mal. 1.10, 11. that in the place where it was said vnto them ye are not my people, it shalbe said vnto them, ye are the Sonnes of the liuing God. And as it is Matth. 18.20. That where two or three are gathered together in the Name of Christ, he is in the midst of them. And as our Sauiour saith, Ioh. 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and Truth. And that now is fullfilled the saying of Isaiah, Isai. 54.1. which he foretold, that the Barren hath more Children then the fruitfull woman; that is, that there should be more Gentiles of the Church, then euer there were Iewes. And as it reproues them, so it re­proues the Donatistes, that would haue no Church, but in Affrica, no Church but theirs; somewhat like vnto the hu­mour of the Separatists at this day, that would haue no Church but theirs. Principally it reproues the Papists, that would haue no Church but that of Rome; affirming, that they that are not of the fellowship of that Church, are in the certaine estate of damnation. But this is against the na­ture of the Catholike Church to be restrained within them. And let not them take vpon them to restraine that which God hath inlarged; but as they brag of Peter, so let them learne to be ruled by God as Peter was, Act. 10.15. not to account those vncleane, whom God accounts and calls cleane. And therefore seeing God hath so far inlarged his bounty, that he hath purified the whole world, so that some of all parts and places should be members of his Church; for shame let them not scantle his goodnesse, and pollute all other Churches as vncleane, except their Church: But let them leaue all others to God, and let them labour to see that themselues be purified, lest (as I said before of the Iews) they proue themselues of all other Churches to be none of Gods Church.

The second Vse is for Instruction, teaching vs what Vse 2 Church it is that we must esteeme and repute Catholike; surely not any particular Church in the world, though ne­uer [Page 76] so pure and sound, but that which is generall, that which is scattered ouer all the world. It is true that a particular Church may be called Catholike, that is, a right beleeuing Church; or Catholike, that is, a part of the 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, Sheldon. 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.

Quod semper, quod vbique, quod ab omni­bus. Vincent. lib. 3. & 24. Obiect. 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? [Page 77] 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 fi [...]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 [Page 78] controuersie be decided by that other adiunct in the Nicen 2 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, Fourth point, That the Church is a communion of Saints, where­by two things are affirmed: First, that the Church hath a communion with, or is ioy­ned to Christ, which is the fourth quality. and respited vs to those times of the Gos­pell, wherein the Church is made Cathol [...]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, [Page 79] 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 may also haue fellowship with vs, and that our fellowship may also be with the Father, and with his Sonne Iesus Christ: and both these, our communion with him, and his with vs, are by right, Cant. 6.2. I am my Welbeloueds, and my Welbelo­ued is mine: and likewise by possession, 1. Ioh. 4 13. We dwell in him, and he in vs. And this communion is so neare and in­tire, that it passeth into a plaine vnion; so that the faithfull and Christ are made one, as we may see, Ioh. 17.21. That they all may be one, as thou O Father art in me, and I in thee, euen that they may be also one with vs. Gal. 3.28. For ye are all one in Christ Iesus. Now we must know, that this vnion is spirituall, 1. Cor. 6.17. He that is ioyned to the Lord is one Spirit. It is true, that we are bone of his bone, and flesh of his flesh, but it is in a spirituall manner. To open the matter more fully and distinctly; the communion being of him with vs, and of vs with him, let vs consider of each seue­rally, that so it may be the more perfectly discerned: and first, First, Christs communion with vs in two particulars: First, in regard of our selues, in foure respects. let vs consider of his communion with vs, and that in these two particulars; first, in regard of our selues; secondly, in regard of those things that belong vnto vs. First, in regard of our selues, for we are his, 1. Cor. 3.23. Yee are his. Now wee are his, first, because wee were giuen vnto him of God, Ioh. 17.2. And secondly, because we haue giuen our selues 1 to him, 2. Cor. 8.5. but gaue your owne selues first to the Lord, 2 &c. Rom. 6.13. giue your selues vnto God. And thirdly, be­cause 3 hee hath bought vs, and paid downe a price for vs, [Page 80] 1. Cor. 6.14, 20. Yee are not your owne, for yee are brought with a price. And fourthly, because hee hath seized on vs already for his owne by his Spirit. Rom. 8.9. The Spirit of God dwelleth in you: if any man hath not the Spirit of Christ, the same is not his. 1. Ioh. 4.13. Wee dwell in him and hee in vs, Secondly, he communicates with vs in re­spect of the things that be­long to vs, which consisteth in these things: because he hath giuen vs of his Spirit. Secondly, he com­municates with vs, in respect of those things that belong vn­to vs, and are ours, hee taking them as his owne, as first hee tooke our flesh and nature, Heb. 2.14. Secondly, our infir­mities, Heb. 4.13. Matth. 8.17. Thirdly, our sufferings and punishment, Isai. 53.4. He was wounded for our transgressi­ons. 1. Pet. 3.18. for Christ hath once suffered for sinne, the 1 Iust for the vniust, &c. Fourthly, our sinnes, 1. Pet. 2.24. 2 Who his owne selfe bare our sinnes in his body on the Tree. 3 Fifthly, our prayers and all our good endeauours; he com­municates 4 with vs in them also, not onely as they comming 5 first from him, and he stirring vs vp to them, which is rather our communion with him, then his with vs, but also taking them at our hands, and dignifying them, and couering the infirmities of them, and presenting them as his owne to God the Father, Rom. 8.34. Who is also at the right hand of God making request for vs, Reuel. 8.3.4. Hee is that Angell that offers vp the prayers of the Saints, and the sweet sauour of them ascends vp to God out of his hand; thus hee com­municates with vs.

Secondly, wee communicate with him; First, in regard of himselfe, hee is ours two wayes:Secondly, we communicate with him, and that first, in regard of himselfe; secondly, in regard of the things that are his. First, in regard of himselfe, he being ours, Rom. 1.3. Iesus Christ our Lord. 1. Tim. 1.1. of God our Sauiour, and of our Lord Iesus Christ our hope. Ephes. 2.14. our peace. And 1 [...]e is ours; first, as he is giuen to vs of God; for God giues him as freely vnto vs, as euer hee gaue vs to him, Isai. 9.6. 2 Vnto vs a Sonne is giuen: and secondly, as hauing giuen vs the pledge of his Spirit in assurance, that he is wholly ours, as if it were vnderhand and Seale, 2. Cor. 1.22. who hath sea­led vs, Secondly, we communicate with him in re­gard of all th [...] things that are his; as, First, what he had. Secondly, what he did. and giuen the earnest of the Spirit in our hearts. So in the second place we communicate with him, in regard of all [Page 81] the things that are his, as his wised [...]e, righteousnesse, san­ctification and redemption, 1. Cor. 1.30. Take it thus: first, whatsoeuer he had, God-head, Man-hood, body, blood, life, spirit, office, nature, person, all is ours. Secondly, what­soeuer he did, his preaching, praying, miracles, conuersing with men, sending his Spirit, his resurrection, ascension, sit­ting on Gods right hand, his comming to Iudgement, all is ours. Thirdly, whatsoeuer he suffered, contempt, hunger, Thirdly, what he suffered. stripes, reproches, death, hell, Gods wrath, all is ours. Fourthly, Fourthly, what he hath obtained by his doings and sufferings. How these things are to be vnderstood. This communication with Christ in the things that are his, drawne into two heads. whatsoeuer hee hath obtained by his doings and sufferings, life, mercy, grace, glory, all is ours, Rom. 8.32. We haue all things together with him, &c. Hee is the heyre, and we are fellow-heyres, Rom. 8 17. yet this is to be vnderstood in some different sort; the things wherein we communicate with him, are in him without stint, but they are not so in vs, but in some degree or measure. We will reduce this com­munion to these two Heads; for howsoeuer we haue right to all that is Christs, yet wee communicate in them in a di­uers manner; we communicate in some things by way of merit, and in some other things by way of power: first, some things are communicated to vs by way of merit, First, in some things by merit. procuring the things to vs that are duee to him, and these are ours by imputation, as glory, Ioh. 17.22, 23. And the glory thou hast giuen me, I haue giuen them, &c. and this is our iustification. Secondly, Secondly, in other things by power. other things are communicated to vs by way of power, effecting the like in vs, and this is ours by actuall infusion and possession, as the Spirit, Rom. 8.2. and life, Gal. 2.20. Thus I liue, yet not I, but Christ li­ueth in me, &c. And this is our sanctification. For the first, Christ purchaseth and merits forgiuenesse of sinnes and righteousnesse, and glory for vs, and this we communicate in by imputation for our iustification. For the second, Christ by his power infuseth into vs his Spirit and life, and makes vs spirituall Kings and Priests to God his Father, and this is actually ours for our sanctification: so wee are made holy by his holinesse, not onely because it is impudent to vs [Page 82] for our iustification, but also because it is infused to vs for our sanctification.

Reas. 1 Now we come to the Reasons of the point, and they are these. The first reason why there is such a neere communi­on betwixt Christ and vs is this, because Christ is the Head, and we are the members; therefore as the Head commu­nicates to the members, and they to the Head: so doth hee to vs, and we to him, both giuing and taking, Ephes. 1.22, 23. As the head conueyes spirit and life to all the members, so doth Christ conuey spirit and life to all the faithfull: and this is it the Apostle speakes, Rom. 8.2. The law of the spirit of life which is in Christ Iesus, hath freed me from the law of sinne and death.

Reas. 2 Secondly, Christ is the Husband, the Faithfull are his Wife, Ephes. 5.23. therefore as in the estate of marriage the husband and the wife are one flesh; so in the estate of this spirituall marriage, Christ and the faithfull are one, Ephes. 5.30. and 1. Cor. 6.17.

Reasons on Gods part: First, his ele­ction.Thirdly, there are particular reasons for this; first, on Gods part; secondly, on Christs part; thirdly, on our part. First, on Gods part, his election aimed at this communion; He chose vs to be made like vnto the Image of his Sonne, Rom. 8.29. and 1. Pet. 1.2. Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit, through obedience and sprinckling of the blood of Christ. Secondly, his couenant. Thirdly, his free gift of Christ to vs. Fourthly, his Loue. Secondly, his Couenant is so, Deut. 23.13. that we shall be one with him, and he with vs. Thirdly, he hath confirmed this by his free gift of Christ to vs, and vs to Christ, as I shewed be­fore. Fourthly, the Fountaine of all is his loue to vs; God so loued the world, that hee hath giuen his onely begotten Sonne, &c.

Reason on Christs part.Fourthly, the particular Reason on Christs part, is his exceeding great loue towards vs, Gal. 2.20. who hath loued me, and giuen himselfe for me.

Reasons on our part: First, our faith.Fifthly, there are particular reasons on our part: first is our Faith; for by Faith we beleeue in him, and are ingrafted [Page 83] into him, and made partakers of him, Heb. 3.14. Secondly, our couenant. Second­ly, we did couenant it in Baptisme, and we doe daily re­new it, that wee will bee one with him, Deut. 26.17, 18. Thirdly, it is confirmed on our parts by gifts, Thirdly, by gifts. we consecra­ting our selues, and all wee haue or are, into his power and mercy. Fourthly, our loue is another reason, Fourthly, our loue. Fifthly, our ne­cessity. for that makes it a true vnion where it is truely planted, Ephes. 3.17. Where loue is linked with Faith. Fifthly, our necessitie so requires it: for we cannot bring forth any good fruit except we be, and abide in Christ, Ioh. 15.4.

The meanes of this communion which is betwixt Christ and the Faithfull is, first, the Spirit; secondly, the Word; Three meanes of this communion; First, the Spirit. Secondly, the Word. Thirdly, the Sacraments. thirdly, the Sacraments, 1. Cor. 10.16. The Cup of blessing which we blesse, is it not the communion of the blood of Christ? &c.

The Vses of this Point are these: First, here is matter of Vse 1 reproofe against the Papists, that hold the communion of the Church one with and vnder the Pope, affirming that we haue no communion with Christ, vnlesse first wee haue communion with the Pope; they acknowledge that at the second hand we haue a communion with Christ, but medi­ately by the Pope, he being the Vicar of Christ, and the mi­nisteriall head: but the Scripture you see is cleare, that the true communion the faithfull haue, is in and with Iesus Christ, Rom. 12.5. and the Apostles had a communion with Christ, when there was no Pope. Yea, but say they, Christ is not present with vs now in earth, but the Pope he is the Head of the Church on earth; and except we haue fellow­ship and communion with him, wee can haue none with our Head in heauen. I answer, though Christ bee absent in body, yet hee hath left vs his substitute, that is, his Spirit which is his true deputie of his owne appointing (and not the Pope) as Ioh. 14.16, 17. and Ioh. 16.7. and he alone it is that workes this vnion, making vs one with Christ, and Christ one with vs. 1. Cor. 6.17.

The second Vse is to teach vs, what a blessed estate Vse 2 Gods Children are aduanced to; they haue Commu­nion [Page 84] and fellowship with Iesus Christ, they are fellowes, yea fellow-heires with him in grace here, and glory hereafter. And heere is our Patent Royall vnder the broad Seale of Heauen and Earth for our Interest that we haue in God, A Christians Patent Royall vnder the broad Seale of heauen for his interest, First, in God. Secondly, in the promises. Thirdly, in the offices and bene­fits of Christ. Fourthly, in full and finall glori­fication. A Christians ac­quittance gene­rall against all pleading of sinne, and euery thing that is against vs. because we partake with Christ Iesus the Sonne of God; and therfore we must needs partake with God, and haue Com­munion with him too. So likewise for the promises of God; by this I know I haue right and interest in all the promises of God; because wee are his, and hee is ours, in whom they are all yea and Amen, 2. Cor. 1.20. So likewise wee haue right and Interest into all his Offices, Kingdome, Priest­hood, and Prophecy, and all the benefits of the same, Iustification, Sanctification, Saluation, yea our full and fi­nall glorification; because wee are his, and hee and all his is ours. Heere likewise is our answer and generall Ac­quittance against all the pleadings of Sinne, Satan, Death, Hell, Damnation, Law, Iustice, and accusing Conscience: here is our Answer to them all; I am Christs, and hee is mine, and therefore if you haue any thing to say against me, goe to him, hee will answer for me, nay hee hath an­swered for mee already; and therefore ye can haue nothing against mee that can hurt mee; there is no Condemnation to mee, for I am in Christ Iesus. So likewise we see here on the contrary, what a miserable and fearefull case all others are in, that are out of the true Church, whether they bee of no Church, or a false Church; whether not yet assembled, or cut off; and that either by withdrawing themselues, or else cast iustly out; for being without the Church they are without Christ; and being without Christ they are with­out God, and so without life, and without hope, and with­out comfort, and without grace and saluation; yea, they are the very prey and slaues of sinne, and the Diuell, and e­ternall confusion, as hauing no priuiledge nor barre a­gainst them, specially if they bee such as persecute the Church.

Vse 3 The third Vse is for examination, to teach vs to examine ourselues hereby, whether wee bee of the Church or no. [Page 85] Doth Christ Iesus liue in thee by his Spirit? Art thou ioyned to him? Doest thou beleeue in him, obey him, submit thy selfe to his ordinances and directions? Doth thy heart tell thee vpon good ground, that thou art one with him, and he with thee? then thou art one of the Church; then thou art a chosen vessell, else thou art but a Reprobate, 2. Cor. 13.5. proue your selues whether ye are in the saith (saith the Apo­stle) Examine your selues; know ye not your owne selues, how that Iesus Christ is in you except ye bee Reprobates. The Pa­pists not feeling this Communion with Christ, that hee is in them (as none can feele it by their Doctrine) cannot bee in the estate of Grace; for wheresoeuer it is, surely it may bee felt by the Spirituall man.

Fourthly, this teacheth vs that if wee haue fellowship Vse 4 with Christ, then wee must looke for afflictions while wee liue here: We must be like our Head. If we looke to haue fellowship with him in his glo [...]y we must also haue fellow­ship with him in his afflictio [...]s, Phil. 3.10. It is impossible that we should Communicate with him in the sweet, but that we must taste of the sowre also; though indeed affli­ctions are not sowre, but to the outward man; they are sweet to the inward man; the spirituall man reioyceth in affliction, because they b [...]ing forth the sweet fruit of Righ­teousnesse. Heb. 12.11. Therefore as we looke to bee parta­kers with Christ in his glory; so let vs partake with him in his afflictions, and these afflictions shall tend to our greater glory.

Lastly, here is matter of Comfort to vs, in our hearing, Vse 5 Reading, and Repeating of Gods Word, and in our prayers, and all other our good endeauours; because Christ Com­municates with vs in them, helping, directing, and quick­ning vs in the performance of them, couering the infirmities of them, dignifying, presenting, and making them accepta­ble before God. Here likewise is comfort to vs in all our sufferings. What if we suffer persecution and affliction? Let vs know that Christ partakes in them, and therefore they are sanctified vnto vs and also they are regarded of God [Page 86] with commiseration as the sufferings of Christ, and they are already ouercome by his sufferings; and therefore seeing they are regarded of God as the sufferings of Christ, Act. 9.4. Saul, Saul, why persecutest thou me, saith our Sauiour; and seeing he doth so pitie vs in them, how can wee but looke for a good end of them? Let vs therefore comfortably suf­fer with Christ, bearing his markes vpon vs here, that so we may Reigne with him in glory hereafter.

The second thing affirmed concerning the communion of Saints, and that is the communi­on which the Saints haue one with another, and this is the fifth quality. THe fourth qualitie whereby the Church is described in that Article of the Creed con­cerning the Church, is, that it is called a communion of Saints, which carries a dou­ble sense, and imports a double communi­on; one with Christ the Head, the other with the mem­bers. Of that which passeth betwixt the members and Christ the Head, you haue heard already: now in the next place wee are to speake of the communion the members haue one with another. It is here aduisedly to bee recalled to minde, what Church it is that we here speake of, that is, the Church of chosen men both in heauen and earth; for so it was propounded to be spoken to in the entrance vpon this Point; and secondly, euery one of these sixe adiuncts in that Article of the Creed concerning the Church, agreeth to each, both to the chosen men in heauen, as well as to the chosen men on earth. For first, the Church of chosen men in heauen is one with that on earth; secondly, they are holy also, though not in a truer sense, yet in a higher degree, for they haue attained to the perfection of that holinesse, which these on earth haue but in a small measure. Thirdly, they are Catholike too, as well as we, consisting of all Na­tions, [Page 87] People and Kinreds, as Reuel. 7.9. Fourthly, they in heauen haue a communion with Christ their Head, as well as we on earth, and that in a more speciall manner then we haue; for Christ is present with them, not onely by his Spirit, as hee is with vs, but also hee is bodily present with them, which wee doe not yet enioy, therefore they haue a more speciall communion with him then wee yet haue. Fifthly, they haue a communion with vs, Caluin instit. lib. 4. cap. 5 1. 2. Morney de ec­cles. pag. 8. and wee with them, so farre as is agreeing and fitting to both our estates. Sixthly, they also are knowne onely to God, and to them­selues and not certainly to any else; and this also in a fur­ther sense to them then to vs, because they know it not one­ly particularly euery one of himselfe as we doe, but gene­rally they know, that all there amongst them are members, which amongst vs is nothing so, wee know but euery one for himselfe to be a member. So we see, that these sixe ad­iuncts agree to the Church of chosen men in heauen as well as on earth: yea further, most of these agree to the elect Angels too, for they haue an vnitie amongst themselues, and so are one, also they are holy; and so like wise they ha­uing Christ to be their Head as we haue, no doubt but they haue a communion with Christ, and Christ with them: and when our Sauiour saith, Luk. 15.10. that they reioyce ouer a sinner that is conuerted; it is plaine that they haue a com­munion with vs also. But because the Article saith, a com­munion of Saints, & not of Angels, therfore we will restraine it to holy men, and not extend it to the holy Angels. And further we must vnderstand, that howsoeuer all these may bee truly affirmed of the Saints in heauen, as well as on earth, yet because they are more sensible in earthly Saints then in heauenly, therefore they are most vsually affirmed, and generally vnderstood of those on earth. These things thus premised, to set the article vpright in its own due sense and vnderstanding (specially in this fifth adiunct, because we shall haue speciall vse of it) wee proceede now to the Point.

We will draw it into an Obseruation, and that is this; Doctr. [Page 88] The whole Church of God, and all the parts and members of it, haue a mutuall Communion and fellowship one with another. For proofe of this point, I will omit such places, that proue both this and the former Communion, as, Rom. 12.5. and 1. Ioh. 1.3. and I will come to such particular pla­ces as proue this point. Psal. 122.3. Ierusalem is built as a City that is compact together in it selfe. Wee must vnder­stand, that Dauid speakes here as a Prophet, and vnder the Law; somewhat darkely, and vnder a shadow. The sub­stance is this: the Citie, is the Church of God; Ierusalem, the spirituall and heauenly Ierusalem; the building, that is, the laying together of these liuing stones, that is, the faith­full into this liuing Church; compact together, &c. there is the fellowship that they haue, and do exercise one towards another. So that the meaning is this; The whole Church of God is a liuing Citie consisting of liuing stones, and they are compact together, they doe yeeld mutually that helpe and good one to another which they can. And so is this shadow plainely now reuealed vnder the light of the Gos­pell, as wee may see, Ephes. 2.21, 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord. In whom yee also are built together to bee the habita­tion of God by the Spirit. All the building, that is, the whole company of the faithfull; are coupled together, that is, fast linked and ioyned together one with another in good­ly order and proportion; groweth to an holy Temple, that is, make vp one Church or Temple, not materiall, but spiritu­all, as Vers. 22. for God to dwell in by his Spirit, and this the Ephesians particularly had experience in; In whom yee also are built together to be the habitation of God by the Spirit. And 1. Iohn 1.7. If we walke in the light, as hee is in the light, we haue fellowship one with another. Here this Communion is in plaine termes named and expressed. Who are they that walke in the light, but the faithfull onely, that are in Christ? Christ, the light of the World. Who is the light of the World? Whosoeuer are such, there is a mutuall fellowship and Communion betwixt them.

[Page 89]The Point is large, and therefore requires a large expli­cation: and also it is a Point of excellent vse, and hath not beene handled to the full by any Diuine; therefore I will stand the more vpon it. That which I purpose: to speake hereof, I will reduce to these three heads: Three things concerning this communion; First I will shew what manner of Communion this is; Secondly, wherein it consistes; Thirdly, how farre forth it is to bee extended and inlarged.

First, what manner of vnion it is. It is spirituall, First, what it is, it is spirituall. answera­ble to that which they all haue with Christ their Head; for looke how they Communicate with their Head Christ, such is their Communion one with another; but that is a spiri­tuall Communion, and so is this. And it is spirituall in ma­ny senses; First, In how many senses it is spi­rituall. as the Spirit being the Authour and cause of this fellowship, whence it proceedes; by one Spirit we are all baptised into one body, saith the Apostle; 1. Cor. 12.13. 1 Secondly, it is spirituall, as the Spirit being the Common 2 center and Point, wherein all the Faithfull meete together; and this is it the Apostle saith in that 1. Cor. 12.13. later end of the Verse; and haue beene all made to drinke into one Spi­rit. Lastly, it is spirituall, in regard that all those things 3 wherein they Communicate are meerely Spirituall, or at least Communicated in for some spirituall occasion or re­spect; they haue also a Ciuill Communion, as other men, which being sanctified vnto them by the Word, and Spirit, and Prayer, is in some sense spirituall too; but else it is ra­ther a Communion of men, then of Saints.

The second point is, wherein this Communion consists. Two things wherein this communion con­sisteth, and that in two things; First, a commu­nion of state, and that in diuers respects. It consists in two things; First, in a certaine Communion of state which they haue: Secondly, in a Communion of pra­ctise which they exercise. First, they haue a Communion of state, and here wee haue many things to consider; For first, they haue a Communion of state in respect of their substance of state, they haue all one Calling; Ephes. 4.1. they are all called to be Saints, that is, they are all and euery 1 one Christians, Saints, they are all Gods people, they are all God [...] house, they are all Gods building, they are all Gods [Page 90] Children, Gal. 3.26. the sonnes of God through faith in Christ, and they are all, and euery one of them members of Gods Church.

2 Secondly, they haue a Communion of state, in regard of the Authour and cause of their state, they haue all one and the same Father, one and the same Redeemer, one and the same sanctifier.

3 Thirdly, they haue a Communion of state in regard of the meanes of saluation, they haue all one and the same Common meanes of Saluation, they haue the same Word, and the same Sacraments, the same Ministry to bee taught by, and the same Church to liue in.

4 Fourthly, they haue a Communion of state in regard of their Priuiledges; they haue all the same Priuiledges, they haue all interest into Gods promises, they haue all accesse to God, all right to heauen, they haue all the same Liberties, Royalties, gifts and graces; they haue all the same Election, Iustification, Sanctification, and glorification: all haue these, though they partake not in them all alike, but euery one in his degree and measure.

5 Fifthly, they haue the same Duties for euery one of them to practise, the same Repentance, Patience, Obedience, Mortification, Loue, Prayer, Peace, and Faith; and hence it is, that their faith is called the Common faith. Tit. 1.4.

6 Sixtly, they haue the same lawes to liue vnder, and to bee gouerned by, the former and the later Testament, shewing them what they should doe, or leaue vndone; as also how, and when, and where to doe it, or leaue it vn­done.

7 Seuenthly, they haue the same way to walke in, namely, that narrow and straight way that leadeth to eternall life.

8 Eighthly, they haue all the same common enemies to fight against, Sinne, Satan, the World, the Flesh, Persecu­tors, Afflictions, and Accusations of Conscience; that which is Enemy to one of them, is enemy to them all.

[Page 91]Ninthly, they haue all the same end to aime at; the same 9 Kingdome prepared for one, is prepared for all, Matth. 25.34. and the same Crowne of Righteousnesse. 2. Tim. 4.8. and the same glory. 1. Pet. 5.1.

Lastly, the whole Course of their saluation, from the be­ginning 10 to the end, is common to them all alike; and there­fore it is called the Common saluation, Iude. 3. And thus they haue a Communion of state in these respects.

Secondly, they haue a Communion of practise, that is, Secondly, this communion con­sisteth in a com­munion of pra­ctise. they exercise and practise this Communion; I will make it plaine by this comparison. Seruants of one Family, and members of one and the same Citie or corporation, as they haue a Communion of state which all partake in, the same lawes, and the same Priuiledges. &c. so also if they willingly Communicate with each other for the mutuall helpe and benefit one of another, then they haue a Communion of practise too; and this Communion is generall and particu­lar.

First generall, And this is, first, generall. they all alike participate in the same rights and dangers, benefits and Crosses; they worship alike; they pray alike; they loue, and heare, and receiue, and vse, and be­leeue, and doe, and suffer alike, and handle the meanes a­like, and profit alike, though with some difference of mea­sure, or other circumstance, or smaller matter; yet in effect and substance it is the same: as they haue the same way of Saluation, so the same steps are troden by them all in that way: as they haue the same enemies, so they manage the same Fight, fighting together against their enemies Philip. 1.27. vnder the same Captaine Iesus Christ, with the same weapons, Ephes. 6.11. the whole armour of God. Take them any way outwardly or inwardly, they haue a Communion of practise. Take them outwardly, they all make the same profession, Act. 2.42.46. they continued in the Apostles Do­ctrine and fellowship, &c. And they continued daily with one accord in the Temple. Take them inwardly, and they haue all the same heatt, and the same minde; Act. 4.32. And the multitude of them that beleeued were of one heart, and of one [Page 92] Soule, &c. so that which way soeuer you take them, they haue a Communion of practise, as well as of state. It is true that sometime they faile in the performance of these things through their owne weakenesse and Satans malice; but yet this is their reach, and desire, and true endeauour.

Secondly, it is particular,Secondly, as they haue a Communion of practise in ge­nerall, so likewise they haue it in particular; as euery one hath a seuerall portion by himselfe, so they doe not keep it to themselues, And this diuers wayes. but are still in a readinesse to imploy it to the Common good of the rest. And this diuers wayes, first, in regard of their gifts it is so; secondly, for their wants; third­ly, for their doings; fourthly, for their sufferings; fiftly, for their affections; Lastly in regard of themselues and all they haue, they doe imploy all for the good of the rest, and so haue a Communion of practise in particular.

First, in regard of gifts.First, in regard of their gifts; if they haue the gifts of a Pastor, or of a Ruler, each hauing proper gifts, they doe wil­lingly Communicate the benefit of them to the good of the rest, Non tollitur gratiarum di­versitas, nec con­uellitur ordo po­liticus. Calu. Ephes. 4.11, 12. Hee gaue some to bee Apostles, some Pro­phets, some Euangelists, and some Pastors and Teachers, for the repairing of the Saints, and for the worke of the Ministry, and for the edification of the body of Christ: And Rom. 12.6. Seeing we haue gifts that are diuers, according to the grace that is giuen vnto vs, whether we haue prophecy, let vs pro­phecy, &c. As if he should say; Seeing wee haue such gifts, let vs vse them to the good of Gods Church. And 1. Cor. 12.7. The spirit is giuen to euery man to profit withall: so then Gods children haue gifts bestowed on them, not for themselues onely, but for the good of the rest. 1. Cor. 13.5. Loue seeketh not her owne things; they seeke not their owne good, but the good of the whole Church.

Secondly, in re­gard of their wants, and that diuers wayes.Secondly, in regard of their wants, they haue a Com­munion of practise in particular, and that diuers wayes; First, for outward necessities, as meanes of maintenance; 1 those that are in necessitie acquaint those that haue where­withall to releeue, and those that haue, distribute to those that want, As Act. 4.32. to the 35. men sold their possessions, [Page 93] and gaue to euery one as they had need, and they had all things common; here was a louing Communion, and an equall di­stribution, that Gods Spirit had perswaded their harts vn­to. Secondly, they haue a Communion in the sinnes one of 2 another, not by infection, but thus; hee that hath sinned a­gainst God goes to his fellow-brother whether hee bee a Minister or a priuat man, confesseth his sinne to him, accor­ding to the direction of the Apostle Iames, Chap. 5.16. and intreateth him to giue him direction, what he shall doe; his brother he reproues him for his sinne, hee counselleth, dire­cteth, and exhorteth him to Repentance and newnesse of life; he prayes with him and for him, for the forgiuenesse of his sinne, and for better grace; this the Apostle teacheth vs, Gal. 6.1. And so in offences done against our Brethren, wee must confesse them to our brother whō we haue offended, and repent of them, and hee must forgiue them, as wee may see, Matth. 18.15. Luk. 17.4. so here is a Communion in 3 the sinnes one of another. The third kind of wants that we Communicate in, are the infirmities one of another; hee that is weake goes to him that is strong, and acquaints him with his weakenesse, and intreates his patience and assi­stance; the strong receiues him as a weake Brother, and beares with his weaknesse; this the Apostle exhorts those that are strong vnto, as their duty, Ro. 15.1.2.3. we which are strong ought to beare the infirmities of the weake, and not to please ourselues, &c. And Gal. 6.2. beare ye one anothers bur­then: as if he should say, condescend to his weakenesse, and beare it as your owne burthen; And Colos. 3.13. Thirdly, this communion of practise in parti­cular, is in re­spect of their doings. forbea­ring one another. Thirdly, there is a Communion of practise which they exercise in particular, in their doings; euery one framing his particular Carriage both publikely and priuat­ly, not for himselfe onely, but for the good of the whole Company or some part thereof; thus did the Apostle. 1. Cor. 10.35. Euen as I please all men in all things, not seeking mine owne profit, but the profit of many that they might bee saued. And in the 1. Cor. 9.10. he became a Iew to the Iew, that hee might winne them: and to them which were vnder the Law, [Page 94] as though he were vnder the Law, that he might winne them. And this also is that which he exhorts to, Rom. 14 19. Let vs follow those things which concerne peace, and wherewith we may edifie one another. Fourthly, in re­spect of their sufferings. Fourthly, there is this commu­nion in their sufferings also; for they take notice of the af­flictions of their brethren, they remember the afflictions of Ioseph, they comfort them, pray for them, admonish them, yea they ioyne with them (if occasion so require) in their afflictions, and suffer with them: so saith the Apostle, Heb. 10.33, 34. They became companions of them which were tos­sed to and fro, and sorrowed with him for his bonds, and suffe­red with ioy the spoiling of their goods. And in the 2. Ti. 2.10. the Apostle saith, he suffered all things for the elects sake. Fifthly, Fifthly, in re­spect of their affections. there is a communion of practise in their affecti­ons, They reioyce with them that reioyce, and they weepe with them that weepe, Rom. 12.15. They reioyce at the welfare of Gods children, they sorrow and grieue at their harmes, euen as if themselues did partake with them, Heb. 13.3. Remember them that are in bonds, euen as you your selues were in bonds. Sixthly, in re­spect of them­selues, and all they haue. Lastly, there is a communion in them­selues and all that they haue, euen in their liues; they thinke not their liues to deare for the good of their brethren. And this is it the Apostle saith, Phil. 2.17. That though he be of­fered vp vpon the sacrifice and seruice of their faith, yet hee is glad, and reioyceth with them all. And Rom. 9.3. the same Apostle wisheth himselfe to bee separate from Christ for his brethren the Israelites: not that hee did wish himselfe to be out of the loue and fauour of God in Christ (for that were sinfull so to wish) but this is a kind of hyperbolicall speech, spoken in the highest degree, to shew forth his great loue to them; as if he should say, such is my great loue to my brethren, that if my life, or any thing I haue could redeeme them, I would part from it. Wheresoeuer is any failing in any one of these, so farre forth it is sinne in the offender.

Thirdly, the ex­tent of this com­munion.The third thing considerable in this communion is, how farre forth it is to bee extended or inlarged, and that is in generall to all duties, times, places, persons; but yet with [Page 95] these due circumstances and cautions: Cautions herein to be obserued. First, that whatsoe­uer we doe herein, wee must doe it deliberately with good aduise and discretion; wee must doe it seasonably, taking 1 the best opportunities, yet letting none slip. The righteous man, Psalm. 1.3. is compared to the Tree planted by the Riuers of waters, that brings forth his fruit in due season. Secondly, as we must doe it seasonably, so wee must doe it 2 not coldly, but out of zeale, and in loue to them; nor yet desperately and wretchlesly without any regard of our owne estate, either temporall, specially spirituall, Matth. 22.39. Thou shalt loue thy neighbour as thy selfe; that is, thy selfe first, and then thy brother as heartily as thy selfe. Thirdly, we must doe it also with an eye to Christ, and to 3 the Religion of those we doe good too, Matth. 10.41, 42. We must receiue a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man; and if wee giue but a Cup of cold water to a Disciple in the name of a Disciple, we shall not loose our reward. We must giue it in the name of Christ, and wee must doe it as vnto Christ. Philem. 4.5, 6. the Apostle giues thankes to God for the loue and faith which Philemon had towards the Lord Ie­sus, and towards all Saints; that which Philemon did to the poore Saints, he did it with an eye to the Lord Iesus, and the Religion they did professe. Fourthly, these duties 4 are to bee done chiefly to those to whom wee are tyed by a further band, besides that of faith and loue; as first of all to our Teachers, Gal. 6.6. We must make them partakers of all our goods. It is an hiperbolicall speech, noting that wee are especially bound to them. Secondly, Ministers to their fel­low-Ministers are tied in a speciall band, Gal. 2.9. Iames, and Cephas, and Iohn, when they knew of the grace which was giuen vnto me (saith the Apostle Paul) they gaue vnto mee and Barnabas the right hand of fellowship. So in the third place, to those with whom we communicate in their goods and things, Rom. 15.26, 27. If the Gentiles be made parta­kers of their spirituall things, their duty is to minister to them in their carnall things. Fourthly, to those that are in temp­tation [Page 96] or tribulation; we must haue an especiall care to mi­nister comfort vnto them, Reuel. 1.9. I Iohn, euen your bro­ther and companion in tribulation, and in the Kingdome and patience of Iesus Christ. 2. Cor. 1.7. As yee are partakers of the sufferings, so shall yee be also of the consolation. We must bee companions and partners with them in their sufferings. 5 Fifthly, we must take heed we bring in no confusion, as the Anabaptists, that hold a community in possession, but wee must hold it onely in vse; for communitie in possession was free, as we may see, Acts 4.34, 35. they sold their possessi­ons, and distributed to euery one according to their need: and Acts 5.4. Whilest it remained, appertained it not to thee (saith Peter to Ananias) and after it was sold, was it not in thine owne power? They made all things common, that is, in vse, not in possession; for it was their owne before they sold it, and before they gaue it, and they did it voluntarily, not by constraint: so that we must not bring in this com­munion of possession, but of vse onely. As for example, a man hath a house, now hee communicates the vse of this house to another, but yet keepes the possession to himselfe. Lastly, this communion reacheth to the Saints in heauen too; This communion extends to the Saints in hea­uen. for no doubt they in generall pray for vs, and wee in generall giue thankes for them: the generall state of each requires this duty, but in particular neither doe they pray for vs, nor we giue thankes for them; therefore hee that ex­tends this further, doth that which is preiudiciall both to their state and ours. And so much for the proofes and ope­ning of the Point.

The Reasons are of fiue sorts. first, in respect of God.The Reasons why there is such a communion are these: first, there are particular Reasons in respect of God; second­ly, in respect of Christ; thirdly, in respect of the spirit; fourthly, in respect of the faithfull themselues; and lastly, there are Reasons in respect of the aduersaries to the faith­full.

1 First, in respect of God, the Reasons are these: First, that Gods worship and seruice may be the more soundly, suffi­ciently and effectually performed to his greater glory; and [Page 97] that is done when all the faithfull ioyne together to lift at it, as with one shoulder, as it is in Zeph. 3 9. for so the word Consent, in that place doth signifie in the Originall; and with one minde and mouth, as the Apostle speakes, Rom. 15.6. And this not onely in one particular place or assem­bly, but generally in all places, in all the assemblies of the Saints both here in England, and also in France and Ger­many, and all other places where the name of the Lord is called vpon; for the faithfull in all places doe in effect and for substance the same duties to God, it is fit that the wor­ship of God should be soundly, effectually, and sufficiently performed. Now that it may be thus performed, there must be this communion amongst the faithfull. The second par­ticular 2 Reason in respect of God, is, because God is the common Father to all the faithfull, Matth. 6.9. And the faithfull they are all brethren, Matth. 23.8, 9. and there­fore as brethren that haue one Father, they are to hold and exercise this communion.

Secondly, in respect of Christ; and first as he is the head, The second sort of reasons in re­spect of Christ. the faithfull they are the body or members, Ephes. 4.15, 16. grow vp in him (saith the Apostle) which is the head, that 1 is, Christ, by whom all the body being coupled and knit toge­ther, &c. Now looke what communion there is betwixt the members that belong to one head, the same is amongst the faithfull. Secondly, he is the head corner-stone, and we 2 are all liuing stones of the same building, 1. Pet. 2.7. Now looke as the head corner-stone makes all the building hang fast together, so we are fastened together in Christ. Thirdly, 3 it is so, because Christ hath prayed that it may be so, Ioh. 17.20, 21. that they may bee one, as the Father and him­selfe are one, and therefore it cannot but be effected.

Thirdly, it is so in respect of the Spirit; The third reason in respect of the Spirit. we communicate in one and the same Spirit, 1. Cor. 12.4. and 11.13. there are diuersities of gifts, but the same Spirit. And Vers. 11. all these things worketh the selfe-same Spirit. And Vers. 13. For by one Spirit we are all baptized into one body, &c. One and the same Spirit dwelleth and worketh in all the faith­full, [Page 98] and this is one reason of their neere communion. The Heathen accounted it a neere fellowship and friendship for one soule to bee in two bodies: but this is a farre neerer communion then that; this is a neerer communion then that of man and wife; for they twaine are one flesh, but these are all one Spirit. For looke how it is betwixt vs and our Lord Iesus, as wee are ioyned to him, so proportiona­bly are we ioyned one with another. But we are one Spirit with him, 1. Cor. 6.17. so we are onely one Spirit amongst our selues; so that in respect of the Spirit the faithfull haue a mutuall communion amongst themselues.

Fourth sort of reasons are in regard of the faithfull them selues, in diuers respects.The fourth Reason is, in respect of the faithfull them­selues, and that in many respects; first, because of our ne­cessities; euery member of the Church hath need of euery grace, but no one is capable of euery grace in himselfe, at least not to receiue and distribute too; and therefore there 1 are many members, and yet all in one body, that euery one may haue their seuerall gifts, one to receiue in one kind, another to giue in another kind, that so all our wants 2 may be supplied. Secondly, in respect of the faithfull, there is this communion in regard of their helpe; that if one fall into sinne, another may helpe him vp againe, and that they 3 may build vp one another in faith and obedience. Thirdly, it is needfull for the comfort and incouragement of one a­nother in the worship and seruice of God, that one may be 4 whetted on and prouoked by another. Fourthly, it is need­full for the maintenance of loue amongst the faithfull, which can no way so well be maintained, as when wee all 5 see, that we haue need of one another. Lastly, it is needfull in respect of the faithfull for the declaration and exercise of their faith that our faith may haue some fruits to be exer­cised in, Philem. Vers. 5.

Fifrh sort of rea­sons are in re­gard of our ad­uersaries.Fifthly and lastly, there is this communion in respect of our Aduersaries, and first for defending our selues; for be­ing strongly vnited together as one man, they cannot ouer­come 1 vs, whereas if we were separated and disioyned, they 2 would easily ouercome vs. Secondly, for the offending [Page 99] and oppugning the enemies, who band themselues toge­ther against them; and therefore they are to set themselues all together as with one heart against their aduersaries: otherwise they will be so farre from ouercomming them, as that they will bee ouercome of them. And so much for the Reasons why there is such a mutuall communion a­mongst the faithfull.

The Vses of the Point are these. First, this teacheth eue­ry Vse 1 one of vs to labour to bee one of the members of Gods Church, that so thou mayst haue thy part in this commu­nion, and that thou mayst haue thereby a right to God and Christ, and the Spirit, and to faith & to iustification, and to saluation, and to all the gifts and graces of Gods Spirit, and to all the promises and priuiledges of the faithfull, and to all the meanes of grace here, and glory hereafter: these are no where to be had but here; therefore if thou art not one of this communion and society, thou hast no right in these things. And here they are certainely to be had and inioy­ed; therefore let euery one of vs labour to be liuing-mem­bers of this communion and society, and so we shall haue a rich and a gracious portion with the faithfull, wee shall be made partakers of the same grace with them here, and of the same glory hereafter. Maruell not then that Dauid and other of the Saints were so much grieued, when they were depriued of this blessed communion: though they were neuer depriued of this inward communion, yet it was their griefe, and the very breaking of their hearts, when they were depriued of this outward fellowship. And no maruell also though they did so reioyce, when they could come to Gods House to bee partakers of this fellowship; for then they could reach out their hands to partake of the pledges of Gods loue sensibly.

Secondly, as this teacheth vs to labour to be one of this Vse 2 society and communion, so it teacheth vs also to labour to maintaine this communion, that as wee bee intitled to it, so we must bend all our forces to contribute to it, and to vp­hold it, and not to content our selues with the bare Title [Page 100] onely, but to be as we are called, and to practise as we pro­fesse; that as wee professe to haue a communion of state, so we may haue a communion of practise also. And this is it which the Apostle saith, Ephes. 4.3. Keepe the vnitie of the Spirit in the bond of peace: As who should say, As thou hast found that fauour with God, that thou art associated by a calling to the Church, and the communion thereof, so let it be thy chiefe and principall endeauour to maintaine and keepe that vnity and communion, Phil. 1.27. Continue in one spirit and in one mind: as if he should say, Flinch not from it, but as you haue this communion, so stand in it, and maintaine it. Things to be done that we may maintaine this communion. And that we may so doe, we must take heed, first, that we separate nor cut off our selues, nor be drawne from this communion; this is forbidden, Heb. 10.25, 39. 1 Not forsaking the fellowship we haue amongst our selues, as the manner of some is. And in the 39. Verse; But wee are not they which withdraw our selues vnto perdition. If wee separate, we cut off our selues from the body, and so from the head too, and then we haue no part in Christ (for hee is a head to none but his owne body) nor in God, nor in the Spirit, nor in any of the promises and priuiledges and gra­ces that belong to this societie. And therefore this is a spe­ciall matter that euery one of vs is to take heed of, namely, that wee entertaine not the least thought of leauing the Church; though we doubt of the truth of it, yet wee must 2 be well aduised before we leaue it. Secondly, we must take heed wee giue no offence to the faithfull, to cause them to alienate themselues from vs, by walking inordinately, 2. Thes. 3.6. the faithfull are commanded to separate them­selues from euery brother that walketh inordinately, or by contention, for the Church hath nothing to do with such, so saith the Apostle, 1. Cor. 11.16. nor by any other misde­meanour. 3 Thirdly, as we must take heed that we giue no offence, so we must take heed we bee not too apprehensiue of offence; that we be not ready to breake out vpon eue­ry little quarrell and discontent; but wee must resolue to beare any thing (so that it be not against conscience) rather [Page 101] then to trouble that communion, or to interrupt that fel­lowship. Lastly and principally, wee must take heed that 4 we repaire to the publike assemblies, and that wee gather together with these assemblies for the worship and seruice of God, to heare the Word read and preached, and to ioyne together in prayer: for this is it that the Apostle approues, 1. Cor. 5.4. When yee are gathered together, &c. And this is it that is commended in the Church at Ierusalem, Act. 2.42. that they continued in the Apostles doctrine and fellow­ship, and breaking of bread and prayer, Matth. 18.22. Where two or three (saith our Sauiour) are gathered together in my name, there I am in the midst of them: he promiseth his spe­ciall presence to this communion and societie; therefore we must be carefull to ioyne with such assemblies, for there is no better way to continue this communion then this. And as we must come to these places our selues, so we must call vpon one another to doe so too; for so it was prophe­sied, that the faithfull should doe in the last dayes, Isai. 2.3. that they should say, Come, let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob, &c. and wee must also reioyce at such occasions, when wee heare that men come willingly to the house of the Lord, as the Pro­phet Dauid did, Psal. 122.1.

Thirdly, here is matter of examination, whereby wee Vse 3 may try whether we be true mēbers of the Church, or not. Doest thou practise this Communion and fellowship? then thou art a true member; Else thou canst neuer truly per­swade thy selfe that thou art a true member, vnlesse thou practise this Communion: proue, and try, and examine your selues therefore, and that by these particulars; First, Trials whether we practise this communion. let vs examine our selues vpon this point; doe we vse the meanes of Saluation Iointly, and particularly, and continually? Doe wee willingly bring our selues and our Families, to partake 1 in the Word, Sacraments and Prayer? The Prophet Dauid speaking of the members of this Communion, saith, Psal. 110.3. Thy people shall come williegly at the time of Assem­bling: And doe we profit by these meanes? Haue they the [Page 102] same effect in vs, as they haue in Gods Saints? If they haue, 2 then we are of this Communion of Saints, else not. Second­ly, let vs examine our selues concerning our Gifts. Hath God distributed to thee any gift or grace whatsoeuer, and art thou willing to imploy it and Communicate it to the com­mon good of the rest of the Saints, as the Apostle was, Rom. 1.11. that did long to bee with the Romanes? And why did he so long? Why, because he had some spirituall gift to bestow amongst them; if it be thus with thee, then thou art a member of this Communion. This is that our Sauiour commandeth Peter, Luk. 22.32. When thou art conuerted, strengthen thy Brethren; as if he should say, Make 3 others partakers of the same grace with thee. Thirdly, wee must examine our selues in respect of the wants of our fel­low members. Are we willing to relieue them in their wants, to supply them in their necessities, according to our ability? If wee are, then this is a token to vs that wee truly practise this Communion of Saints. This is it that the Apo­stle commends as a thing wel done, that the Philippians did Communicate to his affliction, Phil. 4.14. And this also he Commandes, Ro. 12.13. that they distribute to the necessities of the Saints, and that they giue themselues to hospitality. And Heb. 13.16. To doe good, and to distribute forget not▪ for with such sacrifices God is wel pleased. And this is the charge that the Apostle wills Timothy to lay vpon Rich men, that They be Rich in good workes, ready to distribute. And this he commends in them of Macedonia, That beyond their power they were willing, and prayed vs with great instance, saith the Apostle 2. Cor. 8.3, 4. that wee would receiue the grace and fellowship of the ministring which is towards the Saints. And Rom. 15.26, 27. And Act. 4. Men sold that they had and di­stributed 4 to euery one as they had need. Fourthly, wee must examine our selues in regard of our affections. Are we like minded to them? Doe wee suffer when they suffer? Haue wee a fellow-feeling of the afflictions and miseries of our fellow-members? If we haue; then we are fellow-members with them. 1. Cor. 12.26. If one member suffer, all suffer with [Page 103] it: This is a liuely token of a liuing-member, if they haue a feeling of the sufferings of their fellow-members; euery li­uing-member of the Church hath the Bowels of compassi­on, Colos. 3.12. mooued with a liuely feeling of the miseries of others, else they are no liuing, but rotten and dead mem­bers. Fiftly, we must examine our selues, whether we pray 5 for our fellow-members, as for our selues; whether we pray for the good of Gods Church, as wee are exhorted, Psal. 122.6. pray for the peace of Ierusalem. Sixtly, wee must exa­mine 6 our selues whether wee exhort others, comfort them, prouoke them, and stirre them vp to loue, and to all good workes, as the Apostle willeth vs, Heb. 3.13. Prouoke one another daylie. And Heb. 10.24, 25. Let vs consider one another to prouoke vnto loue, and to good workes, not forsaking the fellowship that is amongst our selues. If we do exhort one another thus, this is a signe wee are of this fellowship, and a meanes to continue vs, that wee forsake not this fellow­ship. Seuenthly, we must examine our selues whether we 7 vse our Christian Liberty Christianly, to the edification of our Brethren, and not to their destruction, Rom. 12.13, 15. The last Rule that we must examine our selues by, is this; 8 If wee labour not for our owne good onely, but for our Brethrens also; if wee seeke not our owne, but euery one anothers wealth. 1. Cor. 10.24. If we looke not euery one on our own things, but euery man also on the things of other men, Philip. 2.4. If wee labour to profit others as well as our selues, this is a true Note that we are true and liuing-mem­bers of the Church of God.

The fourth Vse. Here is matter of Comfort to vs that Vse 4 are of the Church, not onely that God hath giuen vs a Communion of estate amongst his people; but withall hath inioyned vs to practise all such duties, as may make for the vpholding, thriuing▪ and continuing in this state. Here then is our Comfort; Art thou in want? Why God hath giuen to others purposely for thy supply. Art thou in temptation, or at the point of death? Happily then thou art not able to pray for thy selfe; yet Comfort thy Soule, thou art a [Page 104] member of the Church; and therefore thou art pray­ed for of all the Faithfull, and God will heare their pray­ers for thee. Lastly, Art thou depriued of Gods House, by Trauell, or sicknesse, or persecution? Yet here is thy Comfort, thou art there in Spirit, and thy cause there in some kinde is as effectually handled, as if thou wert there bodily present, as the Apostle saith, 1. Cor. 5 4. When you are gathered together, and my Spirit, &c. No distance of place, though it be as farre as heauen from earth, dissunders this Communion, nor debarres vs the benefit of it, the Spi­rit being euery where. So that the prayers of Gods Church (though I be neuer so farre off) are as effectuall for mee, as if I were there my selfe, so I be there in Spirit.

Vse 5 Fiftly, this teacheth vs, of whom wee are to expect good, and to whom we are to doe good. Teaching two things. First, of whom wee are to expect good; not from prophane men, but from godly 1 men, from the faithfull; therefore we should striue to bee in their Company, and desire their presence, both to giue and receiue good. The Apostle Rom. 1.11, 12. desires to be among the Romans; Why? that hee might doe them good; that is true, he might doe them good indeed; but could they, being but newly conuerted, doe him that was so great an Apostle any good? Yes, that they might, and therefore hee desires to be with them, that he might be comforted toge­ther with them, through their mutuall faith, both his and theirs. Specially we should desire their prayers, so did the Apostle Rom. 15.30. and Heb. 13.18. Pray for vs, saith hee. Haue they need of our prayers? Then much more haue we need of theirs: yea, the wicked themselues desire the pray­ers of the faithfull, Exod. 9.28. Pharaoh desires the prayers of Moses and Aaron to God for him; they receiue this be­nefit from the Communion of the faithfull, though they giue nothing to it; that the faithfull pray, and are heard for them, as Iob was for his friends, Iob 42.8. Secondly, this tea­cheth vs also, to whom we are to doe good, namely, to the 2 faithfull, as the Prophet Dauid saith, Psal. 16.3. My welldo­ing extends to the Saints that are on earth. And this is it the [Page 105] Apostle teacheth vs Gal. 6.10. Doe good to all, especially to the Houshold of faith. Likewise it teacheth vs to separate our selues from all prophane and wicked men, 2. Cor. 6.17. Come out from amongst them, and separate your selues, saith the Lord, and touch none vncleane thing. &c.

Lastly, this may serue to controule the pride of the Ro­mish Vse 6 Antichrist, who regards not the saints but as his slaues; he will not vse them as fellowes in a holy Communion; this shewes him to bee Antichrist, hee will bee the head of the Saints, he will blesse all, none must blesse him, this is abomi­nable pride and insolency not to be spoken of.

WHereas the Argument wee treate of is the Church, we turned aside to expound the Ar­ticle in the Creede which concernes the Church: I beleeue the holy Catholike Church, the Communion of Saints; and there as you haue heard, we found sixe Adiuncts or Epithites that the Church is qualified withall: First, that it is one; secondly, that it is holy: thirdly, Catholike: fourthly, that they haue a Communion with Christ; fiftly, that they haue a Com­munion one with another; Sixtly and lastly, that they are knowne onely to God and themselues. The fiue former are plainely laid downe in the Article, of which you haue also heatd; The sixth and last, whereof we are now to speake, is not plainely laid downe, but yet it is directly implyed in the words: for if you aske me how this clause growes from the Article? I answer; Because it is said, I beleeue the Church, &c. Now if it were a knowne manifest thing to the eye, and to the outward sense, then it were not so properly said to be beleeued; for faith is of things not seene, Heb. 11.1.

[Page 106] Doctr. Wee will make it plaine by an Obseruation, and that is this; That the faithfull, the true Church, are knowne to none but to God & themselues. You must vnderstand, that their persons are to be taken Notice of, as well as the per­sons of other men; and likewise their profession is to bee seene, as well as the the professions of other men: yea, but their sauing graces whereby they are made members of the true Church are not certainely knowne, but to God and themselues. You see how the Note stands; first, they are knowne to God; secondly, they are knowne to themselues; thirdly, they are knowne to none but God and themselues.

First, knowne to God, prooued.First, God knowes them, Mala. 3.16. God hath a book of Remembrance written before him of those that are his, Iohn 10.14. I know mine, saith our Sauiour. And in Ioh. 13.18. he saith. I know whom I haue chosen. 2. Tim. 2.19. The Lord knoweth who are his. This the Apostle referres to Gods own secret Counsell, to know who are his, Reuel. 3.1, 4. The Lord saith to the Church of Sardy, I know thy workes, for thou hast a name that thou liuest, but art dead: and Verse 4. Thou hast a few names yet in Sardy which haue not defiled their Garments, &c. so that they are knowne to God by name, thou hast a few names in Sardy, &c.

Secondly, to themselues.Secondly, they are knowne to themselues, 1. Ioh. 3.14.19. We know we are translated from death to life, because wee loue the brethren; and we know that we are of the Truth, and shall before him assure our hearts. And 1. Ioh. 4.13, 16. Hereby we know that we dwell in him, and he in vs, because hee hath giuen vs of his Spirit; and we haue knowne, and beleeued the loue that God hath in vs. Here you must not vnderstand it, as if they did certainely know each other to be so, as that I should know you, or you me certainely to bee of this num­ber; but that all know the nature of their state, and par­ticularly euery one of their owne Consciences assure them, that they for their parts are of it.

Thirdly, none but God and themselues know it.Thirdly, none but God and they know it, Rom. 2.28, 29. Reuel. 2.17. He is not a Iew which is one outward; neither is that Circumcision which is outward in the flesh: But he is a [Page 107] Iew which is one within, and the Circumcision is of the heart in the spirit. Here is a plaine exception against all outward shewes and testifications whatsoeuer, as altogether insuffi­cient to make any certaine proofe to the world, who are the true Circumcision, and Iewes indeede; that is, who are truly sanctified, and right members of the Church; and it is restrained to the heart, which God alone and themselues know. It is as much as if he had expressely said, They are onely knowne to God and to themselues, 1. King. 19.10, 18. compared with Rom. 11.3, 4. the Prophet Heliah com­plaines that hee was left alone: he saw no Church at that time, and yet the holy Ghost saith, that there were then se­uen thousand which had not bowed their knee to Baal. If any could haue discernd them, then the Prophet might, that was their Teacher: but he knew no such, no, nor scarce any that profest to be such; therefore onely God and themselues knew it. So much for the proofe of the Point.

The Reasons are these: First, that whereby they are Reas. 1 knowne to men, that is, their profession, is common to Hy­procrites as well as to them; for Hypocrites may goe as farre in shew of grace as the best; therefore they can bee knowne to none but God and themselues.

Secondly, that whereby true Beleeuers are distinguished Reas. 2 from Hypocrites, that is, the Truth of their hearts, and their inward affections cannot be seene by men; for the faithfull may fall as low in Sinne to the eye of the world, as the wic­ked, and yet haue truth in their hearts still: but none knowes the heart but God and themselues; therefore none knowes this, who are true Beleeuers, but God and them­selues.

Thirdly, Sinne is a secret thing in an Hypocrite, and ther­fore Reas. 3 he may beare a shew of Religion, and yet harbour se­cretly some sinne, that may vtterly cut him off from the e­state of Grace; therefore none can know who is Gods, but God and themselues.

Fourthly, there are certaine inward graces in the heart Reas. 4 which cannot outwardly be discerned; as faith and Re­pentance, [Page 108] especially Gods loue and fauour to a man, and the forgiuenesse of his sinnes, is a close Secret, not to bee discer­ned outwadly, onely these are knowne to God that gaue them, and to them that haue them, Reu. 2.17.

The vses are these, first, this serues to refute those that hold this opinion, that we that are of the Church may know o­thers to be so too, and that take vpon them to affirme, that such and such shalbe saued. Where God hath said it, wee may boldly affirme it too, as of Dauid, Abraham, Peter, Paul, &c. but wee must meddle no further, leaue the rest to God; we may say of others, that wee are perswaded that they are Gods; but wee cannot say, that we know it to be so, Ioh. 21.21, 22. when Peter would inquire of another what he should doe; Our Sauiour answers him, What is that to thee follow thou mee. For the exceptions made out of 1. Ioh. 3.10. where the children of God are said to bee knowne, and the children of the Diuell; Whosoeuer doth not righteousnesse is not of God, &c. And that in the 2. Ioh. 1. where the Apostle calles the Lady he wrote to, Elect Lady. And in the 1. Thess. 1.4. knowing beloued (saith the Apostle) that ye are Elect of God. These, and such like places are thus answered; that either this is spoken out of a Charita­ble perswasion, or else it is spoken so of all, because some are so, (for that seemeth to be the case, 1. Thes. 1.4.) or if he had any certaine knowledge of any particulars, it was by diuine Reuelation; wee cannot say therefore out of a certaine knowledge, that any particular man is a true member of the Church. Onely this we may say, that we are perswaded vp­on good grounds he is so.

Vse 2 Secondly, the Papists are here refuted; for they sinne hor­ribly in this kind, in that they pray to such and such parti­cular persons, as Saints; whereas many of them (it is to bee feared) are damned Spirits in Hell; for false Teachers may be knowne by their fruits, Matth. 7.19.20. Againe, this refutes three other errors of Popery, that do directly con­tradict these three branches of the Obseruation: First, they make Predestination to be contingent, and so they say, God [Page 109] himselfe doth not precisely know who are his; for if Prede­stination do depend vpon mans will, that if man will he shal be saued, then God knows nothing till he see what man wil doe. Secondly they deny certainety of saluation, and so the faithfull themselues cannot know themselues to be Gods; they will haue no man say certainely of himselfe that hee shalbe saued; and yet they will say it of others, that they are saued. And that is the third error which contradicts the third branch of this Obseruation, in that they say, the Church is alwaies visible, and so generally others may know who are true members of the Church as well as themselues. But we see all these errors are here refuted by this Doctrine, wherein we haue taught and proued, that the faithfull are onely knowne to God and themselues, and to none other. But if any man aske me, How then shall wee loue one another, and do good one to another as Brethren, if we know not who are Brethren. I answer, we must per­swade our selues of others, that they are Gods vpon good grounds, and good hope, because wee see the fruits of faith and Repentance, and loue in them, so farre as can outward­ly be discerned; therefore we must be perswaded they are Gods, and so we must loue them, and doe good to them as Brethren.

The third Vse teacheth vs, that if euery one may know Vse 3 himselfe to be Gods, then euery one of vs should labour to learne this, and know it for himselfe. But you will say, how shall we know this? I answer, by a due examination of thy selfe whether thou hast Gods Spirit, the Spirit of Adopti­on, which maketh vs to cry Abba Father, that is, which maketh vs go to God as to our father, and to call vpon him as our father: for that same Spirit beareth witnes to our Spi­rits, that we are the Children of God, Rom. 8.15, 16. And in the 1. Cor. 2.11, 12. What man (saith the Apostle) knoweth the things of man, saue the Spirit that is in man; euen so the things of God knoweth no man, but the Spirit of God: now 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 vs of [Page 110] God. The Apostle saith, no man knowes the things of God, that is, the secrets of God, but the Spirit of God. Now this is one of Gods secrets, to know whether we are Gods; there­fore hauing this Spirit, wee may know our selues to bee Gods. And that wee may further seale this vnto our selues, let vs labour to make our Election sure vnto our selues, by walking in good workes, striuing against sin, and working the workes of Holinesse, and Righteousnesse, and obedience to God, which are the fruits of the Spirit of God, and so shall we assure our hearts that we are Gods.

And so much be spoken of this last Adiunct, and also of the Article.

The fourth gene­rall Head in this question, which is the diuision of the Church, which is partly of the name, partly of the thing it selfe. First, of the name.Now wee come to the fourth generall Head propoun­ded to be handled in the Doctrine of the Church, and that is the diuision of the Church. Now the diuision of the Church is partly of the name, and partly of the thing it selfe. First, of the name; The name is doubtfull, and car­ries many significations, yea and many contrary significati­ons, and therefore is to be diuided accordingly. In the lar­gest sense it may be applyed to any multitude or company of people whatsoeuer; whether in case of Religion, or not in case of Religion; and the originall word both Hebrew and Greeke in the old and new Testament will beare it. In the old Testament, Ezek. 32.22. there the name is applyed to Ashur and his company, to a company of men not in case of Religion. And the same is applied, Deut. 33.4. in case of Religion to the Congregation of Iacob, that is, to the Church of God. Nay further, that name is extended to those that maliciously oppose the Church of God, and op­pose Religion, Psalm. 26.5. I haue hated the assembly (or Church) of the wicked. So that the Hebrew word in the old and new Testament beares it as well for a company, not in case of Religion, as for a company in case of Religion. So likewise the Greeke word Ecclesia in the new Testa­ment beares it in this generall sense, as Act. 19.32. where it is applied to a disordered assembly in a case of mutiny; The assembly (that is, the Church) was out of order. And [Page 111] in the Act. 2.47. the same word is applied to the company of Beleeuers, that is, to the Church of God; The Lord ad­ded to the Church. So wee see how this word hath been applied in the old and new Testaments, to any multitude or company of people whatsoeuer, either in case, or not in case of Religion. Yea, but yet it is restrained in ordinary vse of speech, and so hath been for many yeeres, vnto a company of people as professing some certaine Religion: whatsoeuer Religion it bee, the Church is accordingly so called; for there is a true Religion, and euery Church that imbraceth that Religion is a true Church. And againe, there are false Religions, and they that embrace any of them are false Churches; so euery Church receiueth her denomination from the Religion she embraceth. As for example, we call those Iewes which are borne Iewes; but those onely are of the Iewish Church, which embrace the Iewish religion; so that if a Iew borne doe embrace the Christian religion, he is not of the Iewish Church; though he be of the Iewish Nation, yet he is of the Christian Church. So likewise if a man bee a Christian borne, and yet ioyne with the Iewish Church in their religion, hee is not of the Christian, but of the Iewish Church; and so it is of all others. So then the name of Church and Religion are in some sense yoke-fel­lowes, all Churches receiuing denomination from the Reli­gion they professe. Now then Religion being as the forme of the Church, giuing it name and being, therefore looke what Religion it is that the Church professeth, and such is the Church to bee reputed. There is a true Religion, and euery Church embracing and professing the same, is to bee reputed a true Church, as the reformed Churches. There are many false Religions, and euery Church professing such Religion, are false Churches: as the Churches of the Hea­then that worship false Gods, and so embrace false Religi­ons. And so the Churches of the Saracens, that erect and set vp Mahomet against Christ; and of the Iewes that de­ny the comming of the Messiah in the flesh, are false Chur­ches. But there are some Churches that embrace party [Page 112] Religions, in part true, and in part false: yea, what Church is so pure, that is not tainted with some error? and what Church is there so impure, that professeth not some notable heauenly Truths? We must therefore consider what truths and what errors they hold, and so the truth will bee soone decided. Without Christ there is no saluation, and so no true Church, 1. Ioh. 5.12. He that hath the Sonne, hath life; and he that hath not the Sonne of God, hath not life. If yee aske me, whether one and the same Church may not bee a true Church, in respect of some in it professing the truth; or in respect of some fundamentall truths professed in it; and yet a false Church in respect of some professing falshood in it, or in respect of some fundamentall truths ouerthrowne in it? I answer; Surely it may, till such time as the false Church hath gotten the vpper-hand, and makes lawes for her errors, and against the others truths, with sentence of abandoning all those out of their Church which doe hold the truths. So it was with the Church of Rome before the Councell of Trent. And thus it was with the Church of Sardy, Reuel. 3.1, 4. she had a name to liue, but was dead: and yet in the fourth Verse the Lord saith, He hath a few names in Sardy, &c. Therefore take this for a Rule, What­soeuer Church embraceth Christ Iesus God and Man, the onely meanes of saluation, is a true Church, though tainted with many errors besides; and on the contrary, whatsoe­uer Church beleeueth not this is a false Church, though it hold many other excellent truths besides. So much of the diuision of the name of the Church.

Secondly, of the thing it selfe.Now wee come to speake of the diuision of the thing it selfe, that is, of Gods Church; which is not so to be vnder­stood, as if God had so many seuerall kinds of Churches: for the Church (as I haue shewed before) is one and the same from the beginning of the world to the end: that Church of God which was in the beginning, and remaines now, and shall continue to the worlds end, is but one and the same Church; therefore when we mention the diuision of the Church it selfe, we meane not that it is seuerally diui­ded [Page 113] into diuers and seuerall kinds, but distinguished in it selfe, in diuers and sundry respects; and principally for these, first, in respect of the bounds and limits, Three wayes how the Church is distinguished. or compasse of it; secondly, in respect of the seuerall portions belon­ging to it, in the seuerall estates that it is ordained vnto; thirdly, in respect of the outward state of it to the world, sometimes knowne, sometimes vnknowne.

First, it is distinguished in it self, in respect of the bounds and compasse of it, and so it is either vniuersal or particular; vniuersall, that is, Into vniuersall, the whole company of Gods chosen both in heauen an earth. But this hath no limits, but is dispersed farre and wide ouer the face of the whole earth, and reach­eth to heauen it selfe. But because I haue spoken of this before, both in the Adiunct Catholike, and also in han­dling the generall nature of the Church, therefore I will trust your memories for that Point, and not speake more here of it. In the next place a particular Church, that is, or particular. euery particular company of the faithful, or at least of those that are called to the profession of the faith, which being se­uerall by themselues, of seuerall times and places, are but particular Churches. But because wee shall speake more properly of this, when wee come to speake of the visible Church; therefore we will respit it till then.

Secondly, it is distinguished in it selfe, Secondly, it is distinguished in­to the Church Militant and Triumphant. What the Mili­tant Church is, defined. in respect of the se­uerall portions that belong vnto it, in the seuerall states that it is ordained to, and they are two. The first is on earth, or in this life, and that is a fighting or warfare: and the second is in heauen, in the life to come, crowned and triumphing. And accordingly the Church is diuided into the Church Militant, and the Church Triumphant. To begin with the first, the Church Militant is the Congregation of the faithfull on earth, that doe continually exercise a spiri­tuall warfare against sinne and Satan, and all the aduer­saries of God, and of his Religion. Marke the parts of the definition; I say, it is a Congregation of the faithfull that doe thus fight; for though Hypocrites, and sometimes those that doe persecute the Gospell doe fight the Lords Battels [Page 114] and so in a generall sense may be reputed parts of this Mili­tant Church, yet that is but colourably and outwardly for some sinister respect, not in truth and singlenesse of heart, nor in true hatred of sinne, nor in a true desire to obey God, and to aduance his Kingdome and glory. And therefore to speake properly, none are true parts of this Church Mili­tant, This warfare is spirituall in three respects. but the faithfull onely. Secondly, I say, it is a spirituall warfare, and that in many respects: First, it is spiritual in re­spect of the end of it; for though sometimes the aduersaries 1 of the faithfull oppugne them in their bodies and outward states, yet it is meerely in a spiritual respect, either directly or indirectly to hurt their spiritual estate, or life of Grace, & so likewise when the faithfull defend their bodies, or outward estate against their aduersaries, when they maintaine their reputations or their liues, it is not so much for the thing it selfe, as to defend and maintaine our spirituall estates. Se­condly, 2 it is spirituall in respect of the weapons that are vsed in this fight, for they are chiefely spirituall on both parts; the aduersaries weapons are temptations, &c. the faithfull, their weapons are the whole Armour of God. 3 Thirdly, it is spirituall in regard of the Generals of the Field on both sides, which are Spirits: Gods good Spirit on the side of the faithfull; and Satan and spirituall wickednesses on the wickeds side. The third thing in the note is this, that this warfare must be exercised continually; for the enuious man sleepes not, Mat. 13. he and his are alwaies vp in armes against vs, therefore we must be so against them. And take this for a Rule, that looke whensoeuer wee intermit out fight, wee doe so farre forth for the time suffer our selues to bee ouercome; if once wee start aside, the enemy gets the more vantage of vs. Lastly, it is generall against all the ad­uersaries of God and of his Religion: for Satan and all his forces bend themselues against God, and against his Church; and therefore the faithfull must bend all their forces against Satan, and all the aduersaries of Gods Church. God promi­sed to Abraham, Gen. 12.3. that he would blesse them that blesse him, and curse them that curse him. And so must all [Page 115] Abrahams seed, the faithfull, doe for God; as they must loue all that loue God, so they must fight against all that fight against God.

A question may be demanded here, That the good Angels are par­ties of this Church Mili­tant in some sense, though no [...] parts of it. Whether the good Angels be not also parts of this Church Militant? I answer: They are parties in this businesse in some sense; for though the enemies cannot annoy them, and therefore they need not, neither doe they fight for themselues, yet doe they fight for vs as true guardians and assistants, and as Gods In­struments and Messengers to succour vs, or to disclose and destroy our enemies, and their enterprises against vs. They are heauenly Souldiers, not onely in generall as the Starres and all the Hoast of Heauen are; but in particular assisting vs in our spirituall warfare, and that personally, and by their office; they comfort vs in our temptations, as they did our Sauiour Christ, Matth. 4.11. after his temptation. And so Luk. 22.43. they comforted Christ in his agony, there appeared an Angell from heauen comforting him. And Psal. 34.7. the Angels are said to pitch their tents round about them that feare God. So that the Angels are not on­ly about vs, but they pitch their tents about vs to fight for vs, and they do also deliuer vs. So then in some sense they are parties in this warfare; yea, but yet because they are out of the danger of the enemies that they cannot annoy them, therefore they cannot properly bee said to be any part of the militant Church.

Secondly, the Church Triumphant, what is that? What the Church Trium­phant is. That is the Congregation of Saints in heauen, that haue already finished their warfare, and ouercome their enemies, and do now raigne and triumph in glory together with Iesus Christ in his Kingdome. But because I haue spoken of this Point before, therefore I will not now stand vpon it; one­ly we will here shew some differences betwixt the Church Militant, and the Church Triumphant; and so come to an obseruation arising from hence.

The differences are these following.

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Doctr. The Obseruation from hence is this, That seeing there is first here a Church Militant on earth, and then a Church Triumphant in heauen; hence I say ariseth this Obseruati­on, That none can euer come to be members of the Trium­phant Church in heauen, except first they bee members of the Militant and fighting Church on earth. This was figu­red in the passage of Israel out of Egypt into Canaan; they must incounter with Pharaoh and his Hoast, they must passe through the Red Sea, they must wander in the Wil­dernesse many yeeres, and sustaine hunger and thirst; they must warre with their enemies, euen whole Nations by the [Page 117] way. All this they must doe before they can enter into this earthly Canaan: euen so it is with vs in our passage to the heauenly Canaan. We must meet with many enemies, and sustaine and vndergoe many miseries, as the Apostle saith, Through many afflictions wee must enter into the Kingdome of heauen. Act. 14.12. What are afflictions, but assaults, troubles, temptations and fights? Why, through these wee must enter, and through many of these, saith the Apostle; we shall meet with many of them here in this life; yea, we must passe through them, saith the Apostle; there is a ne­cessitie of it, it is vnauoidable. The end we seeke after, is Gods Kingdome; why, this is the way thither (saith the A­postle) these are the Pikes you must passe through, euen many afflictions. So in the 2. Tim. 3.12. the Apostle saith, that all that will liue godly in Christ shall suffer persecuti­on. All those that looke to triumph in heauen, must liue godly in Christ Iesus; now all that will doe so shall suffer persecution whether they will or not, 2. Cor. 4.17. For our light afflictions, which are but for a moment, cause vnto vs a farre more excellent, and an eternall weight of glory: not that our afflictions doe cause it by way of efficacy or merit; for the Apostle saith, Rom. 8.18. that the afflictions of this present life are not worthy of the glory which shall bee re­uealed to vs. What is the meaning then of this place? It must be vnderstood by way of order and consequence, that affli­ctions must of necessity goe before, or else the eternall weight of glory cannot follow after, Reuelat. 2.10. Yee shall haue tribulation, but bee thou faithfull vnto the death, and I will giue thee the Crowne of life. As if he should say, Thou shalt haue trials and tribulations, but be thou faithfull and fight, and thou shalt haue the Crowne of life. And the promise of life is restrained onely to those that ouercome, Reuel. 2.7, 11, 17. And hence it is, that the whole course of the faithfull is called the Fight of Faith, 1. Tim. 6.12. Fight the good fight of Faith, lay hold on eternall life: As who should say, Whosoeuer thou art that hast faith, fight for it, or else thou shalt neuer lay hold on eternall life, neuer re­ceiue [Page 118] the end of thy faith, which is the saluation of thy soule. And Matth. 20.21, 22. the Mother of Zebedeus children came to Christ, and besought him that her two sonnes might sit, one at his right hand, and the other at his left in his Kingdome: But Iesus answered and said, Yee aske yee know not what; Are yee able to drinke of the Cup that I shall drinke of, &c. that is, Can yee participate with me in my afflictions? Shewing plainely, that we can neuer come to heauen to partake with him in glory, vnlesse first we drinke of his Cup, and partake with him here in afflicti­on. And so much for the proofe of the Point.

Reas. 1 The Reasons are these. First, it was so with Christ our Head, Luk. 24.26. Ought not Christ to suffer these things, and so to enter into his glory. And therefore it must be so with vs his members: for shall wee thinke to speed better then he; therefore seeing he suffered first, and so entred into his glo­ry; so must we too. For if we fuffer with him, then wee shall also raigne with him, 2. Tim. 2.12. and if wee bee first made conformable to his death, so shall wee bee also to his Resurrection, Phil. 3.10, 11. And if wee partake with him in his sufferings; so certainly shall wee partake with him in his glory, 1. Pet. 4.13, 14. And Luk. 22.28, 29. Our Sauior saith, Yee that haue continued with me in my Temptations, I appoint vnto you a Kingdome, euen as my Father hath appointed vnto mee a Kingdome.

Reas. 2 Secondly, it is the portion and Legacy assigned to vs by Christ himselfe, Ioh. 16.33. In the world ye shall haue affli­ctions.

Reas. 3 Thirdly, Reason requires it, that we should not be crow­ned, vnlesse wee striue and fight, 2. Tim. 2.5, 6. And if wee cannot bee crowned in earth except wee fight and striue, much lesse in heauen; And if we doe fight, then certainly we shall be crowned, as the Apostle there sheweth, 2. Tim. 4.7, 8.

Reas. 4 Fourthly, the malice of Satan and his instruments cause it to be so, 1. Pet 5.8. Your aduersary the Diuell like a Roa­ring Lyon walketh about seeking whom he may deuoure: hee [Page 119] 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 bru [...]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 [Page 120] 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, And in it fiue things. that afflictions and temptations befall vs here, as the Apostle ex­horteth, 1 1. Pet. 4.12. Dearly beloued, think [...] 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 2 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 [Page 121] 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 3 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, 4 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 5 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, What to be con­sidered of f [...]r the fitting, helping, and directing of 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, 1 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 [Page 122] 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 2 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 3 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 4 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 [Page 123] 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 5 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 th [...]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, [Page 124] 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.

IN handling the diuision of the Church, which was the fourth generall Head, I shewed that it was partly of the name, partly of the thing it selfe. Of the name we spake fully. For the diuision of the thing it selfe I shewed you that it must not bee vnderstood so, as if God had many kinds of Churches, for the Church is but one as I haue formerly prooued: But this diuision is a distinction, which puts a difference betwixt one and the same Church in one respect, and betwixt the same Church in another re­spect. We considered of it, as it was distinguished in three respects. First, in respect of the bounds and compasse of it: and so we shewed that there was a generall, and a particu­lar Church. Of the generall we had before spoken; of the particular we were hereafter to speake, when wee come to speake of the visible Church. Secondly, it was considered in respect of the seuerall portions and states allotted to vs, and that was twofold; the first in this world, which is a [Page 125] fight or warfare: the second is in the world to come, which is a Crowne or Triumph. In the first respect the Church is called the Church Militant; In the second, the Church Triumphant; of this we spake the last time.

Now we are to speake of the diuision of the Church in the third respect, A third diuision of the Church into visible and inuisible. And that is in respect of the outward state of it in this world: and so it is visible, and sometime seene vnto the world; and inuisible, sometime not seene to the world. The Church of God doth sometime attaine to such a flourishing & prosperous estate in this world, as that first her members are many in number; secondly, they haue an outward forme of setled Gouernment; thirdly, their Religi­on is countenanced, at least not violently opposed by the State and Authority where they liue; Fourthly, they make open profession of their faith and Religion; Fiftly, they haue publike and solemne Assemblies at ordinary and sea­sonable times, and in due and conuenient place, where the Ministers teach the Word, and where the people heare the Word preached, and where the Sacraments are administred and Discipline executed, (at least in some measure) and that without danger and without prohibition. I say, the Church doth oft-times attaine to this state euen in this world, and then it is called visible. On the other side, some­times it is brought to such a low and distressed estate, that scarce any of these are found there, but rather all quite con­trary. First, their number is small; secondly, they haue no such outward forme of gouernment setled amongst them, at least not so exercised, as that thereby the world should take notice of them, that they are such a holy Society; third­ly, they and their Religion is distasted, disgraced, derided, hated and persecuted euen to the very death; Fourthly, their profession is secret; Fiftly, their assemblies and mee­tings for Religious exercises are seldome or none at all, or at least very priuate, at such vncertaine times, and in such priuy and close places as they can light vpon, and that are best and fittest for their owne safety; Lastly, they are depriued and debarred of the publike vse of the ministry of the word, and [Page 126] of the Sacraments and discipline: And in this case it is called an Inuisible Church. So you see in generall how the state stands between the Church visible and inuisible; Now we are to speake of them in particular.

Of the Church inuisible, and of the inuisibilitie of it in fiue senses.First, of the Church inuisible. The Church of God is said to be inuisible in these fiue Senses: First, it is inuisible, be­cause it is not seene nor acknowledged by the men of the world, neither is it possibly to be discerned by the sense of 1 the naturall man: but whosoeuer sees it, and knows it to be the Church of God, must haue a better light then that of 2 nature; Secondly, it is inuisible in respect of the inward graces it is endued withall, as their Election, Faith, &c. for these are not visible at all; and so it is inuisible, euen then 3 when it is most visible. Thirdly, it is inuisible in this sense, be­cause the greatest and chiefest part of it is in heauen, and so 4 not to be seene by mans eye. Fourthly, the Church is inui­sible in this respect, because that Congregation that professe themselues to be the true Church of God, are indeed some­times no better then the very Synagogue of Satan, such as ouerthrow the foundation, and persecute that which is the true Church of God indeede, and so vpon Tryall proues a false Church, and so makes the true Church inuisible, not to bee seene of men; whiles the false Church intertaines mens eyes and thoughts doting vpon her, deluding them, and blearing and dazelling their sight, they cannot, nor do not looke after any other; and so the right and true Church lies hidden from their sight, euen as the painted Harlot carries away mens eyes from beholding the modest Spouse. So while men dote vpon the painted shewes 5 of a false Church, they cannot behold the true. Last­ly, the Church is inuisible in this sense, because, though there bee some true professours, yet there is no publike profession at all, or else it is very secret, so that there is no certaine outward Testimonies, whereby it may bee knowne to be the true Church. In these fiue respects the Church may bee said to bee inuisible. Marke this well, for herein stands the difference betwixt vs and the Papists. The [Page 127] Church say they, must be so notoriously visible, that there must be a great number of them, and they must make open profession of their Faith, and must carry themselues so, as that euery man and woman may know that they are the Church, and that euery one may know which is the true Church whereunto hee is to ioyne himselfe. Opposite to this we say, the Church is sometimes inuisible, in these re­spects before set downe. So howsoeuer there may bee al­waies a Church, yet it cannot bee alwaies so notoriously knowne to all the world.

Further we must consider, The Church sig­nifying the vni­uersall company of Gods chosen in heauen and earth, in this sense it is inui­sible actually and potentially. that the Church doth somtime signifie the vniuersall Company of Gods chosen in heauen and in earth; sometime onely the Company of Beleeuers on earth. When it signifies the vniuersall Company of Gods chosen in heauen and earth, in this sense it is simply inuisible and that both actually, that is, it is not seene, and also po­tentially, that is, it cannot be seene, as in the first, second, and third senses we haue shewed. For first, neither can the natu­rall man see them; nor secondly can their graces be seene; neither thirdly can the greatest and chiefest part of them be seene being already in heauen. Secondly, Secondly, the Church signify­ing the company of beleeuers in earth is inuisible simply, or after a sort. when the Church signifies the company of Beleeuers on earth, it is inuisible, either simply, or after a sort; simply, and so there is no Church on earth inuisible, but in the first and second senses onely; or else after a sort, that is, as opposed to famous visi­blenesse, generally pretended by the Papists; namely, that there is a great multitude alwaies openly professing the true Religion, and that in such outward shew, state and carriage, that it is, or may bee generally knowne to bee the true Church, and that any faithfull man may point with his fin­ger to such a Congregation, and say boldly, This is the true Church; and so may see and know which is that holy So­ciety amongst men, where he may safely, and where he must ioine himself for his saluation. And in this sense, that is, as opposite to the Popish Church, the true Church is some­times (though not alwayes) inuisible, which is partly in the Fourth and Fifth senses aboue specified. So that the Church [Page 128] euen then when it is after a sort inuisible, is also after a sort visible too; that is, it is inuisible, because it is not easie and plaine to be discerned; and visible, because it is discerned by some, though hardly: and so consequently those Papists that make the visiblenes of the Church to be somtimes such, that it can hardly be knowne, agree with vs in the thing direct­ly, though they differ in the phrase and manner of Speech.

Generall aduer­tisements con­cerning the Church inuisible and visible.Now I will giue you some generall aduertisements here concerning the Church inuisible and visible, whereby you may the better conceiue and vnderstand the whole busines: first you must know that the Church inuisible is the whole 1 company of Gods chosen in heauen and earth, whether they be called or to be called; whether they doe professe the Truth, or whether they doe not yet professe it; for Gods chosen which are not yet called, nor doe not yet pro­fesse the truth, are of the inuisible Church too; as I haue heretofore shewed. Secondly, the vniuersall visible Church is the whole company of knowne professors on earth: The differences betwixt the vniuersall inuisible Church, and the vniuersall visible Church are these following.

[Page 129] vtterly rooting it out in some particular places, as we see in the Churches of Ephesus, and the second and third Chapter of the Reuelation. They may preuaile against the visible Church, to the horrible defiling and destroying of them: But so they cannot do against the inuisible Church, for that is out of their Reach.

The second aduertisement is this, That the inuisible 2 Church on earth is the whole Company of Gods chosen liuing in the world, whether professing or not professing the truth: whereof though some parts bee visible, that is, such as make open profession, yet all cannot be seene; Or more particularly, it is a company of faithfull, or professors (for this being partly visible may haue Hipocrites in it, euen whole hundreds) that make profession of sauing faith, yet so secretly, either by reason of the fewnesse of their number, or feare of persecution, or the timorousnesse of their nature, that they can hardly be discerned to be such. So that one and the same Church may be visible and inuisible at once; visible, as making some profession, that may be and is seene to some; and yet inuisible too, as not making that open pro­fession, that publike notice may be taken of it: yea, one and the same man may be a member of the Church visible and of the Church inuisible at once; of the visible, as his profes­sion, being partly seene; and of the inuisible, that is, of the vniuersall Church, as his Election, faith, and other in­ward graces are not seene.

The third aduertisment is, that those that are of the 3 Church both visible and inuisible, are therefore saued not so much because they are of the visible Church, (for then all of that Church should be saued, which is not so (but because they are of the inuisible Church too (for there is none of that, that is, of the inuisible vniuersall Church, but are and shalbe saued) So likewise a man may bee no mem­ber either of the visible or inuisible, and yet hee is not dam­ned, because he is not of the visible, but because he is not of the inuisible vniuersall Church.

The fourth Aduertisement is this: How we are to vn­derstand 4 [Page 130] some things that are affirmed of the Church in the Scripture; for it is spoken of in diuers senses in the Scrip­ture: as first, some things are affirmed of the visible Church onely, which cannot be vnderstood of the inuisible; as that in Matth. 13.47, 48. where the Kingdome of heauen, that is, the visible Church, is compared to a Net, which gathe­reth both good and bad fish; for the inuisible vniuersall Church, containing onely the Elect, hath no bad fishes in it. Againe, some things are affirmed of the inuisible Church onely, which cannot be affirmed of the visible Church, as that in Cant. 4.7. Thou art all faire my Loue, and there is no spot in thee. No visible Church but hath many spots; there­fore this is to be vnderstood of the inuisible onely. And so likewise that which I haue spoken of heretofore, that they are knowne onely to God and themselues, is to bee vnder­stood of the inuisible Church onely. Againe, some things of both, and that in many respects: First, some things which are principally spoken of the visible Church, are abusiuely applied to the inuisible vniuersall Church, the whole ta­king denomination of the greater part, as Matth. 8.12. The children of the kingdome shall be cast out. This is spoken principally of the visible Church of the Iewes that should be cast off; and yet is applied abusiuely to the inuisible, to the children of the Kingdome, whereas none of them can be cast off, but shall certainely bee saued. So Reuel. 3.1, 4. in the first Verse, the Lord saith to the Church of Sardy, Thou hast a name that thou liuest, but art dead. Here is a dead Church, yet in the fourth Verse the Lord saith, Thou hast a few names in Sardy which haue not defiled their gar­ments, &c. Here is a liuing Church, how is this to bee vn­derstood? This is spoken principally of the visible Church, that it is a dead Church, but is abusiuely applyed to the in­uisible Church which was amongst them, the whole taking denomination of the greater part. And Rom. 10.21. com­pared with Rom. 11.1. In the tenth Chapter and last verse, Israel is said to be a disobedient and gainsaying people. In the eleuenth Chapter and first Verse they are said to bee [Page 131] Gods people, which is to be vnderstood as the place before. Some things are principally affirm'd of the inuisible Church, but analogically are applyed to the visible Church, as the whole taking denomination from the better part. As for example, If I come into the Barne, and see a heape of Corne among the chaffe, I may say truly, It is a heape of Corne, though the most of it be chaffe, naming it from the better part. And in this sense when the visible Church receiueth her denomination from the better part, the Church may bee called the Body of Christ, 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, Vid. Zanch. in Hos. 2.8.9. p. 51. 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 [Page 132] 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 [Page 133] 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 [Page 134] 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 outwardly discerned to the worlds end. And this is it that Austen and the Fathers meane, August. in Ps. 10 Hierom. cont. Lucif. 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, [Page 135] 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 [Page 136] 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.

[Page 137]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. Bellarmine tendeth directly hereto, and they labour to proue it with all their power, and it stands them vpon; for if this doth not stand, the whole forme of their Church falls to the ground. For whereas they say, the true Church is alwaies notoriously visible; and therefore their Church being so, is the true Church: We say and haue prooued, that the true Church of God is sometime brought into such straights, that the outward face thereof doth not at all, or at least doth hardly appeare; and therefore it will follow, that if their Church haue, and shall be alwayes notoriously visi­ble, then theirs is not the true Church. Their exceptions bee of small moment if they be well considered; I will stand but vpon two or three of the chiefe; Exceptions of Papists out of the fifth of Mat­thew for the vi­sibilitie of the Church answe­red. They alleage out of the fifth of Matthew and the fourteenth Verse, That the Church is the light of the World; now the light is alwaies seene, therefore the Church is alwayes seene. I answer; This is spoken personally to the Disciples, Ye are the light of the world; and it is to be extended to the Ministers of the [Page 138] Gospell, in regard of the Duty of Holinesse to be practised by them, that they should not walke offensiuely to the World; but rather to prouoke them to the practise of holi­nesse, by the light of their good example. How doth this serue then to proue the continual visiblenesse of the Church? Besides I say, that a Light may bee eclipsed for a time, and yet be a Light still. The Moone is a Light, and yet not al­wayes visible; for sometimes it is eclipst, and yet then it is as good a Light as when it is in her full brightnesse; and therefore if this were to be vnderstood of the Church, it doth not proue that it is alwaies visible because it is a Light. Further I say, that by that reason their life (for that is as well if not chiefely vnderstood by the Light, as vers. 16.) is also without error too, as well as their Doctrine; and that al­wayes, which is not so. Lastly, if it doe giue Light alwayes, yet it is but to those that are in the house, verse 15. that is, to those that are members of the Church, and that wee easily grant: but what is this to proue the notorious visiblenesse of the Church to the world?

The second ex­ception out of Mat. 18.17.Secondly, they alleage the eighteene of Matthew and the seuenteenth vers. where our Sauiour saith, Tell the Church; and therefore there must bee alwayes a visible Church. Marke, saith Campian, here is a remedy for a disease; now the disease remaines alwaies; and therefore the remedy must alwaies remaine. I answer: It is true, it is a remedy for those that lie in such a state there spoken of, and in some sense it is alwaies performed, euen when two or three are ioyned together in the faith; though there be no knowne visibility, they may tell one another; for it is not here meant, that they shall appeale to Rome.

The third ex­ception out of Rom. 10.10.Their third exception is this: but, say they, they that be­leeue (be they few or many) must make profession of their faith, else they cannot bee saued, Rom. 10.10. now if they must alwayes make profession, then they are alwaies seene, and so the Church is alwayies visible. I answer: It is true; they must professe alwaies, and so they doe, except it bee in time of their infirmity, But must they do it to all the world? [Page 139] No, they may doe it among themselues alwayes, though there bee but two or three of them; yea, and when they are many, they may doe it to the eye of the World too, if there bee no certaine danger in it; yea, though there be certaine danger in it, yet if they haue a calling to it, they are resolute euen to die for the profession of it, and that is as much profession as is required. And yet because their number is but few, and that they liue in certaine places, and are in this case for the most part obscure and simple men, therefore it is not possible that any such generall notice should bee taken of them; and those that doe heare of them, or see them, are vsually little mooued by their example, at least they are seldome per­swaded that they are the true Church, and so ioyne with them. Therefore there is no such perpetuall notorious vi­siblenesse of the Church, as they would haue. We will re­turne vpon them with these two Points, and choke them with these two bones.. First, wee aske them where the Church shall be when Antichrist comes? for they them­selues confesse, that in Antichrists time there shall bee a de­solation of the Church; therefore by their owne confession it may, and shall be sometimes inuisible. Yea, but say they, ours is the true Church still, though it be then obscured: and we say then that Antichrist is come, and our Church obscured, therefore by their owne reason, our Church is the true Church. The second is from their Church which they haue here among vs; they haue a Church here among vs, here be Papists, and Masses, Arch-priests and Priests, this themselues will not deny, nay, they boast of it sometimes; yet is their Church visible among vs? They will not affirme it, at least they will not say it is visible in their sense, that is, that the world may take notice of it, neither was it euer countenanced nor tolerated in our State, so that in our sense and to vs it is inuisible, and so may our Church bee to them.

The second Vse is for admonition; to admonish vs that Vse 2 wee should not alwayes expect a glorious estate of the [Page 140] Church outwardly; this is for earthly States and King­domes, wee must not dreame of a temporall Kingdome here, for Christs Kingdome is spirituall, not of this World. The Papists they say, that it must be as glorious outwardly as any kingdome in the world: but we must take heed that we be not carried away with shewes, with the lookes of the Whore, for Gods Kingdome comes not with obserua­tions.

Vse 3 Thirdly, this may minister comfort to vs, and may stay vs in the most desperate times that are, when Satan rages most, when persecutors are most bloody and deadly, when the Prophets are slaine, Gods Altars destroyed, the Coue­nant forsaken, when wee see hauocke to bee made of the Church, faith renounced, when wee see those that made great profession of Religion to hide their heads, and like Starres to fall from Heauen, when we see the Sunne to bee darkened, and the Moone to bee turned into blood, when we see Antichrist in his pride and pompe in the very Tem­ple of God himselfe, when wee see Heretikes swaying the World after them, Schismatikes cutting and tearing out the bowels of their Mother the Church. Nay, euen in the generall Apostasie and reuolt from all Grace and Religi­on, when there shall bee no honesty nor conscience found amongst men, yet be not dismayed, but rest thy selfe fully contented and satisfied with this truth, that surely still God hath his Church in the World, though there bee no out­ward face nor appearance of it to men. It is true, that it is for our sinnes that the Church is so distressed, and Gods glo­ry so hidden, and true Religion so decayed, and therefore we are to grieue for our sinnes: but yet this is our comfort, that it is not so bad as it seemes to bee; for the Church of God and his Religion haue then as true a being as euer they had, though not in that euidence and approbation before the World; and therefore though thou seest it not, yet God sees it. Elias, poore, man saw none left with whom he might ioyne, but God saw many thousands. What if all be so desolate (as it was in his time) that thou canst see none of [Page 141] Gods Church but thy selfe, that thou canst see no visible so­ciety of men in the world that thou canst safely ioyne withall? yet know God hath his Church, happily many thousands, though they make little profession for the time, that neuer bowed their knee to Baal. Therefore let vs not iudge by sight, but by faith, and let this comfort and satisfie vs in the most desperate times that are.

The last Vse is for satisfaction to the Papists demands, Vse 3 when they aske vs, Where was your Church before Lu­thers time; or what is become of all our Ancestors that were members of the Romish Church? For answer to the first, wee aske them, Where shall the Church be in Anti­christs time; that is when they thinke Antichrist shall bee? They answer, it shall bee much obscured then. But shall there bee a Church then or not? Yes, no doubt but there shal: else their own Pillar of the Churches perpetuitie falles to the ground. Why then might not our Church be a true Church in the daies of Popery (whom we call Antichrist) though it were much obscured? We had a Church amongst them that did professe our Religion (though much obscu­red by them) euen before Luthers time. To the second de­mand concerning our Fathers that liued in their Church, what is become of them (say the Papists) are they damned? Wee answer, many of them, though they liued amongst them, were of the inuisible Church; for the rest wee leaue them to stand or fall to their owne Master; yet wee haue great hope of many that were members of their Church, that liued before the Councell of Trent, and before the Or­der of the poysoning Iesuites came vp. And so much for answer to them, as also for this Point.

THe last generall Point we spake of, was con­cerning the diuision of the Church, where­in we shewed, that the Church was distin­guished in it selfe in many respects, the last whereof was this, in regard of the out­ward state of it in the eye and appearance to the World. In this state we shewed that it was sometime visible, to bee seene by the eye of man; and sometime inuisible, not to be seene at all, or at least very hardly to be seene. Of the inui­sible state of the Church wee haue spoken already in the last Lecture. Now it remaines that by Gods assistance we speake of the visible Church, for that is the Point chiefely in question. Therefore leauing the inuisible Church to God, he onely knowing who are his, wee in the meane while beleeuing it, and esteeming reuerently thereof, wee proceed now to speake of the visible Church, which may and is knowne not to God onely, but also to the eye of the world. That which hath been already spoken of the Church in generall, and especially of the inuisible, makes the way plaine before vs for the vnderstanding of that which fol­lowes; so that now wee may find out the visible Church without any difficulty at all.

Nine things considerable in a visible Church.In speaking of the visible Church, we must handle these Points, first, the definition of it; secondly, the causes of it; thirdly, the members of it; fourthly, the markes and notes of it; fifthly, the gouernment of it; sixthly, the priuiledges of it; seuenthly, the aduersaries of it; eighthly, the autho­ritie of it; and lastly, the application of it to all Churches in the world so farre as they are knowne to vs.

First, for the definition of it, it is this; Namely, A true vi­sible [Page 143] Church is a Company of people called, First, the defini­tion of it. and ioyning together in the publike profession of the true Religion. Marke the parts of this Definition: first, that they may be a Church, they must be a Company of people called; second­ly, that they may be a visible Church, they must ioyne toge­ther in publike profession; And thirdly, that they may bee a true Church, they must professe the true Religion. For the first, they must be a Company; for one man cannot make a Church, a Church being as much to say, as a Congregati­on; and a Congregation consists of diuers persons: one man cannot make a Congregation, and therefore one man cannot make a Church. Now whether this Company bee great or small, three thousand, or but three, it is not much materiall, so long as they be a Company, more or fewer; if they be so qualified as the rest of the definiti­on requires, they are a Church. Secondly, it is a Company called: for so you may remember that I shewed you before, that Church hath her name in the Greeke from calling. Now whereas there is a double calling, one outward, the o­the inward, those that haue onely an outward calling are visible members; if they obay the outward calling, it is suf­ficient to make them to bee reputed in the Church: But if they be true and sauing-members of the Church, ordinarily they must be called, not outwardly only, but inwardly too, and must yeeld obedience vnto both. Thirdly, a Company of people; which is not spoken definitiuely, as discouering what company, that is, a Company of men and women, for that is vniuersally vnderstood; but indefinitely, and to in­large the Capacity and boundes of the Church to all people and Nations in the world: For so it was in part euen vn­der the former Testament; strangers ioyning with the Iewes were reputed of that Church, Exod. 12. much more is it so now vnder the Gospell, the partition wall being beaten downe, Iew or Gentile, or any people vnder the Sunne, if they be rightly qualified as in the definition, may make a true visible Church. So much for the first part of the defi­nition, that they must be a Company, and a Company called, [Page 144] and a Company of people called.

Secondly, that they may bee a visible Church, as they must be a Company called to the profession of Religion, so they must ioyne together in the publike profession of it; wherein there are three things: first, that they must make profession: secondly, that their profession must be publike: thirdly, that they must ioyne together in this publike profes­sion. First, there must be a profession; for a Church is visible onely so farre forth as their faith and Religion is visible: but this is not to be discerned but by their profession, and there­fore the Church is not visible but onely by profession; so then there must be a profession. Secondly their profession must be publike or open, that is, it must be so publike and o­pen, that there may be notice taken, that such and such men are of such a society and Religion; else they are rather of the inuisible Church, spoken of before: And looke as their pro­fession is more or lesse publike, so the Church is to be repu­ted more or lesse visible. Thirdly, as they must publikely professe, so they must ioyne together in this profession; and that intends, first, their separation from all others, whether they be of none, or of a contrary and diuers Religion; and secondly, it intends their associating, or sorting of themselues together with professors of the same Religion, growing into and liuing in a louing Communion and fellowship with them. Thirdly, it intendes that they must doe it voluntarily, and of their owne accord; some ioyne for fashion, some for feare, some for hope of gaine, and some others for the sauing of their goods, and the like; yet all these doe it voluntarily, for the will cannot be forced; yea if they doe it against their will it is a sinne to them, though they ioyne to the pu­rest Churches in the world. And so much for the second part of the definition; that they must ioyne together in a publike profession of Religion.

Thirdly, that there may be a true visible Church, the Re­ligion which this Company make profession of must be the true Religion: for as without the Church there is no salua­tion; so without the true Religion there is no true Church: [Page 145] 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. Vera ecclesia est quae profitetur Christi fidem. Bellar. de eccl [...]s milit. p. 249. 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, First, some Churches are ei­ther vniuersall visible Chur­ches, or particu­lar visible Chur­ches. 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, First, Particular visible Churches are, first, Natio­nall, Parochiall, or domesticall. Jnstances, first, of a Prouinciall 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, [Page 146] &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, of a Parochiall 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, of a Do­mesticall Church.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, they are either more or lesse visible.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 [Page 147] faith more purely and sincerely, others more corruptly; Thirdly, either more or lesse pure. 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, Fourthly, they are more or lesse perfect. 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 [Page 148] 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 [Page 149] 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 [Page 150] 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.

4 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.

5 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.

6 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.

7 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.

8 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.

9 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 this as a generall ground, that the onely way whereby we are to find out the [Page 151] true Religion, is by the true visible Church (which may be true in some sense, but not in this.) And their reach herein is to make all the Christian World to suspend thēselues vpon their Church, as that being alwayes visible, and so to re­ceiue that Religion, and none but that which their Church doth teach. For say they, there is no way to find out the true Religion, but by the true visible Church: but ours is the true visible Church; therefore if euer you will find out the true Religion, you must find it out by our Church. It is not to be denied, but that a true visible Church is a good meanes to find out the true Religion, being assisted with the continuall presence of Gods Spirit, and being furnished with the Word and Sacraments, and gifts for that purpose: but whereas they say, it is the onely way, it is not true; for the Scripture hath another way, and a better, Ioh 5.39. Search the Scriptures (saith our Sauiour) for they testifie of mee. A­gaine, if this be the onely way to find out the true Religion by the Church, then a man must first be well assured which is the true Church, before hee can safely relie vpon her iudgement for the truth of Religion; so that whereas be­fore his care was to find out the true Religion, and there­upon resolues to search it out from the true Church; now his first and greatest care is to find out which is the true Church: for other companies that are not, may and doe bragge oft-times, that they are the true Church, when there is no such matter; what are wee to doe in this case? This Doctrine tells vs directly what is to be done; where is it that the sauing truth is professed? There and no where else is a true visible Church; so that whereas they say, the Church is the onely way for the finding out of the true Re­ligion, it is plaine (as we haue shewed) that the true Religi­on professed is the onely way, or at least the chiefe way to find out a true visible Church. The case is this: we say, the true Religion shewes forth the true Church; the Papists say the contrary, that the true Church shewes forth the true Religion. And this that they say is true in some sense, but that which we say is true in a better sense: for the true Re­ligion [Page 152] shewes the true Church, as the cause shewes the ef­fects; but the Church shewes the true Religion, as the ef­fects shew the cause. As for example, the Sunne-shine is the cause of the day, and the day proues that the Sunne shines. Now one man may reason thus from the cause to the effect, and say; The Sunne shines, therefore it is day: another from the effect to the cause; It is day, therefore the Sunne shines; and both say true: but the first is the more forcible kind of reasoning, when we reason from the cause to the effects. So when I reason thus; Here is the true Reli­gion, therefore the true Church: here I reason from the cause to the effects; and this is a more forcible and better reason, then to say, Here is the true Church, therefore here is the true Religion, which is but to reason from the effect to the cause. This wee shall find to be true in the Scripture phrase, where the Church is compared to a Candlesticke; now what serues that for, but onely to hold out the light? then the sauing truth is the Light or Candle: now the Can­dlesticke is not seene at all without the Light of the Candle in the dark night, though it were of gold: so in the darknes of this World, the Church which is the Candlesticke, if it hold not forth the sauing truth, which is the Light or Can­dle, it cannot be seene it selfe. So that it is the truth of Reli­gion that makes a true Church, and the profession of this truth makes it visible: then the Church is not the only way to find out the true Religion, nor yet the best way; but the best and safest way to find out the true visible Church, is to find it out by the true Religion which they professe. And so much for the reproofe of the Papists.

Vse 2 The second Vse is for triall. Is it so that euery Congre­gation openly professing the sauing truth of God, is a true visible Church; then here is the straitest and precisest Rule, to measure the being of a true visible Church by; the de­finition containing all true visible Churches and no more. Therefore look wheresoeuer the true sauing faith is profest, there is a true visible Church; And looke where there is a true visible Church, there true sauing faith is profest; for [Page 153] these hold in reciprocall termes; so that whether wee would proue any assembly to bee a true visible Church, or reproue and conuince any for a false, we must lay it to this Rule; so whether they professe the sauing truth of Christ, or not, and accordingly esteeme and iudge of them to bee true or false Churches. Here certaine exceptions may bee made to this Doctrine. The first exception is this: What, Exception 1. doe you say, that a company professing the sauing truth makes a true visible Church? Will profession onely make a true visible Church? I answer, No: First, it is required, Answ. that the sauing truth be amongst them indeed, else they are 1 no true Church. Secondly, that being amongst them, it is 2 not to bee smothered, but profest. Thirdly, that it bee not 3 onely outwardly profest, but inwardly imbraced too, at least by some of them, Rom. 10.10. Exception 2. The second exception is this: But what say you if they professe it with their lips, and deny it in their liues and practise; is such a Church, a true visible Church? I answer, Answ. a fearefull state are all such Churches in: for God cannot bee more dishonoured, his Spirit more grieued, his Gospell more reproched, his chil­dren more offended, Satan; and all Gods enemies more gratified and aduantaged then by this: yet farre bee it from vs to denie them to bee a true visible Church; so long as Gods sauing Truth is profest amongst them, it cannot bee, though there be neuer so great and generall a falling away from the practise of it, but that some doe liue as they professe, though they be not seene to vs. And there­fore for their sakes, though they bee but few, and not to bee outwardly discerned, it is to be reputed a true visible Church, though a very corrupt and impure one. Exception 3. The third exception; But what say you of such a Church, which though they professe the whole sauing faith; yet they doe in certaine some crosse opinions, which ouerthrow it? Answ. I answer▪ wee must consider what manner of opinions these be which that Church holdes; First, whether they be such as ouerthrow the foundation; secondly, whether they bee publikely profest as the Doctrine of that Church; thirdly, [Page 154] whether they bee persisted in after they haue been admo­nisht by neighbour Churches? Then they are no longer to be taken notice of as true visible Churches. But on the other side, if they be matters of smaller moment, that doe not o­uerthrow the foundation, then the hay and stubble shall burne, 1. Cor. 3.12, 15. but yet they shall remaine still a true Church. Secondly, if they bee greater matters, errors that doe ouerthrow the foundation, yet if they be not publikely profest as the Doctrine of that Church; yea, though they be publikely profest, yet if vpon admonition of other neigh­bour Churches they doe recant and reforme their Errors, then they are stil to be accounted true visible Churches, and it is a sinne for any to forsake them, being in them; yea, it is a sinne not to ioyne as a member to them, liuing in them, Deu. 12.5. at least we are to ioyne with them in cons [...]nt and Communion of profession. The case of the Churches in the second and third Chapter of the Reuelation make the for­mer exceptions cleere, as you may see in your owne reading of them.

Vse 3 The third Vse is this. Euery man that hath any Touch of Conscience, or any grace in him, is desirous to be a member of the true visible Church; for that is a good pledge and witnesse to their soules, that they are members of Christ Ie­sus. Here then thou mayst learne to know whether thou art a member or no; and so likewise how to become a member. First, therefore labour to finde out, to know, vnderstand, and beleeue the sauing Truth of God; and for this end we must heare the Word preached, and conferre of it, and ioyne with the godly, and frequent publike Christi­an Assemblies; and also we must pray to God for his Spi­rit, that he would be pleased to acquaint thee with his sa­uing Truth, and to open thine eyes, that thou mayst see the right way, and that he would also leade thee therein. Se­condly, thou must labour as thou knowest it, so likewise to professe it, and make open shew of it to the world, be not ashamed of it, it is a Royall Calling; if we bee ashamed of it, Christ will be ashamed of vs before his Father, and before [Page 155] his Angls in heauen: and as we must not be ashamed of it, so we must not be afraid to professe it; it is not a matter of shame or feare to be of Gods Church, but a matter of glo­ry and comfort; therefore bee not afraid of reproch, per­secution, temptation, all outward misery which wee are sure to endure, if wee bee knowne to professe the sauing Truth of Christ. Christ Iesus did boldly oppose himselfe a­gainst the high Priest, and Pilate, and the Iewes, the Scribes and Pharisies, and the Souldiers; yea, he opposed himselfe to Death it selfe, and to all the powers of darknesse, and to the terrors of God himselfe for thee; and wilt thou bee a­fraid to oppose thy selfe to some few outward dangers for him? Nay, it is for our selues in the end, for wee shall haue the glory of it: yet bee wise, and doe not rashly thrust thy selfe into any danger; but if thou haue iust occasion, and a Calling from God, shunne it not for feare of men: Let not thy false heart betray the truth of Christ his cause, but rely­ing vpon Gods power, promise and protection, stand to it resolutely and with a good Christian courage, and say, I am a Professor of Christ crucified, and so I will continew by his Assistance euen vnto the very death, though I be crucified euen as he was. Thirdly, we must see that our profession be not in hipocrisie: for this is the Canker-worme that eates out Religion in the hearts of many professors; there­fore professe the Truth sincerely and in singlenesse of heart, as in the sight of God, who seeth and searcheth the Reynes; doe it as the onely cause whereby we may, and must bee sa­ued, and whereby thou lookest for thy reward in mercy at Gods hand at the last day; doe it as in obedience to God, to glorifie his Name, and to aduance his Kingdome, and to the confusion of Satan and his complices. Fourthly, as wee must do it without hypocrisie, so we must see we pra­ctise it, and that openly; for our publike practise of it is our greatest and best part of our profession: we must not be like those, Titus 1.16. that in their words professe that they know God, but by their workes deny him, that is, their workes stand vp against them, and tell them to their faces, [Page 156] that there is no such matter; that which wee professe with our lippes, wee must practise with our liues. Put the case that two men bee at ods, one man saith one thing, another man proues the contrary by plaine and euident Arguments; whether of these two is the best and greatest auoucher of the thing? So it is in this, he that pro­fesseth in his words onely the Truth of God, and another which doth practise it in his workes, which is the best and greatest auoucher of Gods Truth? surely he that practiseth it in his workes. Fiftly, as wee must labour to doe these things our selues, so we must do the best we can to draw o­thers to it, according to the Commandement of our Sauiour Christ to Peter, Luk. 22.32. When thou art conuerted, streng­then thy Brethren. Which when I thinke on, it cannot but admonish mee of my Duty, and so it doth vs all, that wee should labour to draw others to that good, which wee our selues are partakers of. Thus it was with the woman of Samaria; when shee was conuerted, she laboured to draw all the City of Samaria to Christ, Iohn 4.28, 29. Especially wee should labour with our owne families that they may serue God, as Ioshua did, I and my house (saith he) will serue the Lord. So shall we haue true visible Churches within the walls of our owne houses, howsoeuer it be in the Land, or Countrey, or Parish where we dwell.

Vse 4 Lastly, this should teach vs thankfulnesse for our State, that the Lord hath vouchsafed so gratiously to shew him­selfe to the people of this Land for many yeeres, that the whole sauing Truth of God should bee knowne and profes­sed, and that by publike Authority it is countenanced a­mongst vs: The Church of England a true visible Church. we confesse there are many sinnes in our liues, defects in our state, and wee mourne for them, and groane vnder them, and pray with sighes and teares against them; and we trust, God in his good time will heare vs, and re­dresse these corruptions and abuses amongst vs; yet, through Gods mercy, we professe the whole sauing truth, and ther­fore we are a true visible Church of God against all Schis­matikes, and Papists, and slanderers whatsoeuer. Euery one [Page 157] may see and say, that it is a miraculous and wonderfull of God, that still this profession is maintained; be thankfull for it, and walke in Obedience to it, and honor God for it, and vse it well, and pray and labour for the continuance of it, to vs and our posterity to all generations.

The blessing is so much the greater, and thank-worthy, Eleuen Conside­rations to moue vs in England to be thankefull for the truth of God amongst vs, and they shew the greatnesse of the blessing. if wee consider the State of this Land from the beginning. Before Christs comming what were wee, but Gentiles, and so without Christ?

And secondly, euen since Christs comming, what were wee, but euen Pagans in the highest degree? Like Nimrods and Giants, most brutish and vnreasonable; and therefore it is a wonder that any of their seed should be wrought vp­on 1 and brought to grace.

Thirdly, when we were conuerted, by what meanes was 2 it, but by the Romish Church? Which though it were more 3 pure then, then it is now, yet it was in her declining dayes, and they could teach no better then they had themselues; and therefore that wee hauing been Gentiles, and Pagans, and afterward conuerted by the Papists; that wee, I say, should professe Gods sauing Truth, and so bee a true visible Church, this should stirre vs vp to the more thankefulnesse to God.

Fourthly, England hath beene as true a Slaue to Popery, 4 and the Kings of England as true Slaues to the Pope, as Spaine, or any other Kingdome in the world is to this day. 5

Fiftly, Consider when Reformation beganne, King Hen­rie the eighth and Luther were at great variance, the King opposing him, and threatning that if the Duke of Saxony would not punish him, he would fetch him thence by the eares.

Sixthly, consider how all conspired together, to keep out 6 the true Religion: Abbies and Monasteries filled the land, that were built of purpose for the honour of the Romish purple Whore.

Seuenthly consider that King Edward, that first restored 7 Religion amongst vs, was but a Child, and yet out of the [Page 158] mouthes of Babes and sucklings God ordayned strength, for the establishing of his Truth amongst vs.

8 Eightly, his life being but short, what followed? As bloody a Persecution as euer was, all being bent against the profession of this sauing faith; and yet for all this, that God should preserue his Church amongst vs, this is a great blessing and worthy of all thanks; for the bloodshed then was so farre from destroying the Church, as that it was a meanes to increase it; many by seeing the constancie of the Martyrs then were conuerted, and many by reading their stories since haue been confirmed in the Truth; so that, that which the Diuell intended for the destroying of Gods Church, was the meanes of establishing it amongst vs.

9 Ninthly, come to Queene Elizabeths time; shee went through many troubles, and was very hardly preserued, yet at length shee obtayned her right, and came to the Crowne, and she established Gods Truth amongst vs, a­gainst all the practises of the Instruments of Satan; yet she was but a weake woman, much indangered, yet still preser­ued, and by her meanes God continued his Truth long a­mongst vs.

10 Tenthly, come to our King Iames, it was very strange that he should come in, in peace, though it were his right: it was the Gospell that had preuailed with vs, and subdued our affections, else there being an heart-burning betwixt that nation and vs, we hauing beene enemies, there would haue followed a bloody warre, or else some ciuill dissention, which would haue made a foule wracke of Religion, and a destruction of Gods Church amongst vs.

11 Lastly, if we consider how many Fauorites Popery hath had, and that of men of State and Authority, which haue la­boured vnder hand to bring in Popery againe, and yet that God should not withstanding all his enemies, continew his sauing-truth amongst vs: this should stirre vs vp to great thankfulnesse: we cannot consider of these things, but wee must confesse them to be the finger of God. And therefore [Page 159] this should stirre vs vp to the more thankfulnesse to God, that hath thus brought in, and continued his Religion a­mongst vs, and so to continue vs to be a true visible Church; as also it should stirre vs vp to pray for the Continuance of it. And so much for this point.

NOw that wee haue spoken in the first place concerning the definition of a true visible Church, wee come in the second place to speake of the causes of it; For that was the second point laid downe to be spoken to in the handling of the visible Church. The second thing considerable in a true visible Church, are the causes of it. Wee must know the Causes of it: for vntill we know the causes of a thing, wee can haue no perfect knowledge of that thing; for then wee know a thing rightly, and in its kind, when wee are well ac­quainted with the Causes thereof. This point is the more carefully to be lookt into, because wee are challenged and endited by many of our Aduersaries, especially those of the separation, that our Church hath not her being from such causes, as it should; and therefore that ours is a false Church. Now vpon the discouery and view of these cau­ses, it wil appeare to any man that can and wil ingenuously apply it, that wee haue the right Causes of a true visible Church; and therefore that our Church is a true Church of God.

The causes of the being of a Church are generally of two sortes; the first sort are such, And they be of two sorts. as cause the Church directly and of themselues, purposely tending to that end: the se­cond 1 sort are such as doe not cause the Church directly 2 and of themselues, but onely as by the way, being ouer-ru­led by some other cause, that makes them helpfull to the [Page 160] being of a Church; and that sometimes besides, sometimes against their owne bent and intendment. We will speake of these last sort of causes first. The second sort of causes haue first spoken of, and they of two sorts. First, God ouer-rules some things, to make them helpfull to the being of the Church, besides their own bent & intendment; as when the thing it selfe is neither here nor there to the being of the Church, yet 1 by accident it furthers it. As for instance: Sometimes a mans ordinary busines is a cause of the being of the Church, Of this diuers. 1 as wee see in the woman of Samaria, Ioh. 4 7. shee came a­bout her ordinary businesse to draw water at Iacobs Well; now this in it selfe could bee no cause of the Church, yet this was so ouer-ruled by God, that it was a Cause of the being of the Church in Samaria. For she heard Christ, and beleeued in him, and ranne, and told it in the City, and they came also and heard him, and beleeued in him, and so 2 became a true visible Church. The second cause is matter of affliction, and this is sometime so ouer ruled by God, that it causeth men to be of the Church; and this was the case of the prodigall Child, Luk. 15.17. he might haue peri­shed in his affliction, yet God made this a by-cause, to make 3 him to be of the Church. Lastly, the death of some great man, that is sometime so ouer-ruled by God, that it is the cause of the being of a Church. As the death of Herod, Act. 12.23.24 What was the death of Herod to the being of a Church, more then the death of an Hog? Yet God so ouer-ruled it, that besides it owne intendment, it was helpe­full 2 to the being of the Church. Secondly, some things are ouer-ruled by God against their owne bent and in­tendment, Of this diuers. 1 as the thing it selfe tending directly to the damage and hurt of the Church, and yet God so ouer-rules them, as that they are meanes of the being of the Church: as first, hearing or reading the Word, or some other good bookes, with intent to deride, or scoffe, or ca­uill at them, as we reade of one Virginius a Bishop of Rome, who being set to write against Caluin, and [...]eading ouer Caluins bookes for that end, hee saw the light so cleare a­gainst him, that hee was conuinced, and would write no [Page 161] more against him: so that whereas he read ouer his books with intent to cauill at them, God so ouer-ruled it, that a­gainst his owne intendment he became a member of the true Church thereby. Secondly, the sinnes of Gods chosen, 2 why a man would thinke that they should tend directly to the hurt and damage of the Church; yet God doth so o­uer-rule the sinnes of his chosen, as that he makes them cau­ses of the being of the Church. Thus God ouer-ruled the sinne of Saul in persecuting the Church, to the making of him to be of the Church, Act. 9.4.5. Thirdly, the falling 3 away of others from the faith, is sometimes ouer-ruled by God, to bee a cause of the raising of others to bee of the Church. And this is the estate of vs all at this day; the Iewes they fell away, and through their fall saluation is come to the Gentiles, as the Apostle shewes, Rom. 11.11. Fourthly, persecutions of the faithful, that is so ouerrul'd by 4 God, as that it is made helpefull to the being of the Church. Why, what is more hurtfull to the Church, euen to the de­struction of it, than this? And yet this is sometime so ouer-ruled by God, as against its owne bent and intendment it is a cause of the being of the Church: for the cruelty of the Persecutors makes those that are of any humanity to detest them, and their courses; as also the constancy and holinesse of the Martyrs that are persecuted, won the hearts of ma­ny, euen of strangers, yea, of their aduersaries many times to the truth. Examples of this wee haue had at home in our owne Land; When were there euer more fruitfull times of the Churches increase in this Land, than in Queene Maries bloody dayes, at least euer since, by occasion of those persecutions? Lastly, sometime the scattering of the 5 Church in time of persecution is occasionally by the ouer-ruling hand of God, a meanes of scattering the seed of the Word into many places, and so of causing many Churches, as in Act. 8.4. there was great persecution, and the Word was scattered abroad, what could hurt the Church more than this? Yet this was so ouer-ruled by God, as that hee made it a meanes of the propagation of his Church in ma­ny [Page 162] places, whereas before it was in Iudea onely, by this meanes it is come into Samaria too. But all these are by­causes, and therefore wee doe onely point at them, and so passe them by; yet this is worthy herein to bee taken no­tice of, the wonderfull power, wisdome, and mercy of God, that brings light out of darknesse, and makes whatsoeuer pleaseth him, euen besides and against its owne bent and in­tendment, seruiceable meanes for the being of his Church.

The first sort of causes handled, such as cause the Church di­rectly, and these are foure taking the Church in a comparatiue sense.The other sort of causes which were the first, are such as cause the Church directly and of themselues, and these are more proper and materiall than the other. First then, take the Church in a comparatiue sense, as it is compared to a building, and so the causes are to be apprehended thus. As a building hath foure principall causes, so hath the Church; first, in a building there is the foundation; secondly, the 1 builders; thirdly, the matter of the building; fourthly, the forme. So in Gods Church there is these foure causes of it: first, the foundation, and that is Iesus Christ, 1 Cor. 3.11. Other foundation can no man lay, than that which is laid, which is Iesus Christ: and metaphorically, the Prophets and Apostles, as they teaching Christ. 1 Cor. 3.10. As a skilfull master-builder I haue laid the foundation (saith the Apostle) Ephes. 2.20. and are built vpon the foundation of the Prophets and Apostles, Christ Iesus being the head corner­stone, 2 &c. Secondly, the builders, and they are the Teach­ers; for so they are called, 1 Pet. 2.7. The stone which the Builders refused, &c. that is, which the Iewish Teachers re­fused. And 1. Cor. 3.10. the teachers are called Master Buil­ders. 3 Thirdly, the matter of the building; and they are Saints by calling, liuing stones; for so the faithfull are called, 1 Pet. 2.5. liuely stones, a spirituall house. And in the 1 Cor. 4 3.9. they are called Gods building. Lastly, the forme of the building, and that is the laying and the coupling of the faithfull together, Ephes. 2.21, 22. In whom all the building coupled together, groweth vnto an holy Temple in the Lord, in whom yee are also built together to be the habitation of God by the Spirit. And thus the Church is to be apprehended [Page 163] in a comparatiue sense, as it is compared to a building.

Againe, take the Church absolutely in it selfe, Taking the Church abso­lutely, there are siue. and then it hath an efficient cause, an instrumentall cause, a materiall cause, a formall cause, and a finall cause. First, it hath an ef­ficient cause, from which it hath her being (for that is the 1 efficient cause of a thing, The efficient cause. from whence a thing hath that be­ing which it hath.) Now the efficient cause from whence the Church hath her being, is God himselfe, he is the Au­thor of it, Act. 2.47. The Lord added to the Church, &c. so that God himselfe is the efficient cause of the Church.

Secondly, the instrumentall cause, or meanes of the be­ing 2 of the Church; and they are of two sorts, The instrumen­tall cause: First, outward. either out­ward or inward: outward, as first the Ministers of God, they are the instrumentall causes whereby we are brought to beleeue, as in the 1 Cor. 3.5. and these are sometimes or­dinary, sometime extraordinary: ordinary, that is, when they haue an ordinary Calling, as most Ministers (if not all) haue in these dayes; extraordinary, that is, then when they are extraordinarily called, as the Prophets, and Iohn Bap­tist, and the Apostles were. The next outward instrumen­tall cause of the Church is the Word, Ioh. 20.31. These things are written that ye might beleeue. 2 Thes. 2.14. where­unto he called you by our Gospell. And in the 2 Cor. 5.19. both these outward instrumentall causes of the Church are laid downe together; God hath committed vnto vs (saith the Apostle) the Word of reconciliation. Then the Sacra­ments, they are the next outward instrumentall causes or meanes of the being of the Church; and first, Baptisme, Rom. 6.4. Know yee not that all we that haue been baptized into Christ, haue been baptized into his death? And the Lords Supper, 1 Cor. 10.16. The Cup of blessing which wee blesse, is it not the Communion of the blood of Christ? The Bread which we breake, is it not the Communion of the body of Christ? By Baptisme we are made members of 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, [Page 164] 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.

Secondly, in­ward.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.

[Page 165]The next cause is the materiall cause, and that is the peo­ple 3 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, 4 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 5 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 [Page 166] 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. [Page 167] Ephes. 4.6. the Apostle speaking there of the Church, saith, There is one God, and Father of all, which is aboue all, and through all, and in you all. And in the 1 Cor. 12.6. the Apo­stle speaking of the edification of the Church, vseth the ve­ry word in the note, There are diuersities of operations, (saith he) but God is the same which worketh all in all. And this we shall find to bee the voyce of Gods Church, Psal. 95, 6, 7, 8. Come (say they) let vs worship and fall downe be­fore the Lord our Maker, &c. hee is our Lord, our Maker, our God, and wee are his people of his pasture, his sheepe of his hand. Why, but all other are his people: Yea, but we are his people after a speciall manner, Ephes. 2.10. Wee are his workmanship. But you will say, so are all things else: Yea, but we are another kind of workmanship, wee are created in Christ Iesus vnto good workes; we haue not onely our being, but our well-being from him; hee hath not onely created vs as men, but re-created vs, or regenera­ted vs as new men; wherein howsoeuer many things con­curre, as the Word and Sacraments, &c. yet all is his do­ing, hee is the worker of it, he is all in all.

Let vs inlarge our thoughts in this point, How all the three persons haue a hand in causing the Church. that God is all in all in causing of his Church; and let vs consider first, how euery one of the three persons in the Trinitie haue a speciall and an effectuall hand herein: First, God the Fa­ther the first person, he hath a speciall hand in it, Ioh. 6.44. No man can come vnto me, except the Father which sent mee draw him. So likewise the second person Iesus Christ, hee hath a speciall hand in it, Ioh. 14.6. No man commeth vnto the Father but by me. So likewise the third person, the ho­ly Ghost, he hath a speciall hand in it, 1 Cor. 12.3. No man can say (that is, by a true perswasion) that Iesus is the Lord, but by the holy Ghost. God the Father he loues the world, and in that loue of his hee decreed, that such and such should be gathered to his Church, and so be saued; and also in that loue sends his Sonne to redeeme vs, and to pay our ransome, and giues vs his Spirit to sanctifie, and to comfort vs that are his Church. So likewise Christ Iesus hee loues [Page 168] the Church, and in this loue of his comes downe from hea­uen, and takes our nature, and our sinnes, and our punish­ment vpon him, and layes downe his life for vs, that hee might purchase the Church with his owne blood, as the Apostle speakes, Act. 20.28. and incorporates vs into him­selfe, and makes vs bone of his bone, and flesh of his flesh, Ephes. 5.30. and brings vs to his Father, Ioh. 14.6. So like­wise the holy Ghost he loues them, and in that loue which hee carries to them, hee comes and dwels in them, and en­lightens them, gouernes them, and frames them to obedi­ence, sanctifies them, and applyes the meanes of grace to the particular conscience of euery one of them; hee makes them apprehensiue of that course whereby they are saued, and applyes it vnto them, 1 Cor. 2.10, 12. Secondly, euery part and seuerall worke that tends to our saluation is of God, as first, Election, that is from God, Ephes. 1.4. He hath chosen vs in him, &c. so our Calling is from him; Rom. 8.30. Whom he predestinated them also he called: likewise our re­generation is from him, Ioh. 1.13. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. So also our teaching is of God, Ioh. 6.45. They shall be all taught of God. Our iustification is also of him, Rom. 8.33. It is God that iustifieth. Lastly, our sanctification is from him, 1 Thes. 5.23. Now the very God of peace sanctifie you throughout, &c. So that euery seuerall worke that tends to our saluation is of God. Lastly, euery seuerall meanes both within vs, and without vs is Gods doing: but of this we shall speake in the Reasons; and therefore we will now come to them.

Reas. 1 The Reasons are these: God is all in all in his Church; First, because the Church is Gods House, 1 Tim. 3.15. now who should build a House for God, but God himselfe?

Reas. 2 Secondly, the visible Church is a meanes to worship God by, Deut. 12.11. Where God puts his name there he will be worshipped. Now who shall, or can prescribe Gods wor­ship but himselfe? therefore he is all in all in his Church.

Reas. 3 Thirdly, the living members of the Church are Gods [Page 169] adopted Sonnes, members of Christs mysticall body, Kings and Priests unto God, in all which the like causes God is (most sensibly) all in all in his Church, for hee makes them Kings and Priests, &c. Revel. 1.6.

Fourthly, to be made a Church, or a true member there­of, Reas. 4 is altogether a worke wrought vpon the heart: now God onely workes upon the heart, all other meanes and in­struments are excluded, but onely so farre as they are assist­ed by him.

Lastly, consider the efficient cause in comparison to all Reas. 5 other causes, and then it will appeare plainely, that the cause of all causes is the Lord himselfe: First, the efficient cause is God himselfe, yea, and hee alone, which is proofe e­nough, that God is all in all. Secondly, the instrumentall causes they are wholly and onely of him: First, for the out­ward causes, as the Word, Sacraments, Ministers, and Gifts. First, God ordaines them, and giues them their being; and therefore they are called Gods Word, and Gods Sacra­ments, and Gods Ministers, and Gods Gifts, Eph. 4.11, 12. he hath giuen some to be Apostles, & some to be Prophets, and some to be Euangelists, and some Pastors and Teachers, for the gathering of his Saints, for the worke of the ministery, &c. Secondly, he vouchsafeth the presence and tender of them to such persons and places, where hee would haue his Church to be, as we may see, Act. 16.6. Paul & Silas were forbidden by the holy Ghost to preach the Word in Asia: and Vers. 7. the Spirit suffered them not to goe into Bithynia. And in the tenth Verse it is said, they went into Macedonia, being assured that the Lord had called them to preach the Gospell there. Sometimes God restrayneth the meanes from some, and enlargeth them to others, as Matth. 10.5. Goe not into the way of the Gentiles, compared with Act. 13.46, 47. It was necessary (saith the Apostle to the Iewes there) that the Word of God should first haue been preached vnto you, but seeing ye put it from you, and iudge your selues vnworthy of euerlasting life; Lo, we turne to the Gentiles, for so hath the Lord commanded vs, &c. Lastly, God giues the successe and [Page 170] blessing to the meanes, and so makes them effectuall. 1 Cor. 3.5, 6. Paul planteth, and Apollo watereth, but it is God that giueth the increase. And Act. 11.21. the hand of the Lord was with them, so that a great number beleeued, and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse, He­zekiah sent forth messengers throughout all Israel and Iu­dah with godly letters for the keeping of the Passeouer, and the wicked laughed them to scorne, but the Text notes in the twelfth Verse, that the hand of God was in Iu­dah, so that he gaue them one heart to doe the Commande­ment of the King. The King might haue commanded long enough, yet if God had not giuen the people a heart they would neuer haue obeyed him: so that all other meanes are vtterly voide, yea nothing without God. 1 Co. 3.7. Nei­ther is he that planteth any thing, nor he that watereth, but God that giueth the increase. Now if God giues vs these out­ward instrumentall Causes of the being of his Church, hee giues vs the inward much more, as Repentance, and Faith, and principally the chiefe of all, Gods Spirit is giuen vs meerely and freely of God, 2 Cor. 1.22. Who hath also sealed vs, and giuen vs, the earnest of his Spirit in our hearts. So that wee see the instrumentall causes of the Church, both inward and outward, are of God. So also the materiall cause, that is of God too, 1 Cor. 3.9. Ye are Gods building (saith the Apostle.) The formall cause, that is of God also, the outward formall cause, which is our ioynt and publike profession of the faith, 1 Cor. 12.3. No man can say that Iesus is the Lord, but by the holy Ghost, specially the in­ward formall cause is of God, 1 Cor. 1.9. Wee are called of God to the fellowship of his Sonne Iesus Christ. Lastly, the fi­nall cause that is of God too, Gods Word, labours, husban­dry, ordinances, Church, &c. are not onely of, and from him, as he being the efficient cause of them, but also for him and his glory, as he being the finall cause of them. So likewise if we cast our eyes on the by-causes of the Church, God is all in all euen in them too; yea, extraordinarily in these; so that hee seemes rather to haue a greater hand, in these, [Page 171] than in the rest; that God should make persecution (which tends of it selfe to the destruction of the Church) to bee a cause of the being of the Church; this then shewes that God is all in all in causing his Church. So much for the Reasons.

The vses are these. First Vse is for instruction; to teach vs, Vse 1 that seeing the Lord is all in all in causing his Church, then let him be reuerently and ingenuously acknowledged so to be. And in that respect, First, let such congregations as haue tasted Gods bounty in this kind, ascribe all the honour and praise and glory of that their blessed state to him alone; and that which I say of whole congregations, let euery one in particular practise, and that both for the congregation, and specially for himselfe. We must not dote on the meanes, though they be singular helpes vnder God, the Ministers gifts, nor any other thing the Church hath, it must not bee doated vpon: It is true that wee must esteeme highly of them, and labour for the good of them, and acknowledge what benefit we haue receiued from them, and be thanke­full to them; yet still I say, it is all the Lords doing, and let him haue all the glory of them; and if euer there should such a presumptuous thought come into our heads of doa­ting vpon them, we must euer haue that in a readinesse in our minds which the Apostle speakes, 1 Cor. 3.5. They are but ministers by whom we beleeued; let God haue the honor and praise of all that the Church hath, for it is all his do­ing. Secondly, as this should stirre vs vp to thankfulnesse, for the good we haue already receiued; so it should stirre vs vp to prayer and continuall calling vpon God, that he would bee pleased in his good time to afford the meanes of his Church where they are wanting: And that where they are, there God (who is all in all in his Church) would bee pleased to confirme, increase, and continue them for euer; that so he may haue a Church there to the worlds end. A­las, what is it to haue care for our selues onely as Iosiah had? Lord (saith hee) let there be peace in my dayes: but we must haue a care of our posterity, and pray that God would [Page 172] continue his Church to them too: and this is a necessary duty both for Ministers and People, and that each for him­selfe, and one for another; the Minister hee is to pray for himselfe, that the Lord would open his mouth, and sancti­fie his heart and affections; that he may preach powerful­ly and effectually; and for the people, that they may bee teachable and tractable, humble, willing, and ready to vn­derstand and beleeue, obey and practise that which they are taught. And so likewise the people, they are to pray for their Minister, and for themselues too, that God would open their Ministers mouth, and sanctifie his heart and af­fections, that he might preach powerfully and effectually to them; and also that they might haue teachable hearts, ready and willing to heare and to obey, and that God would water their hearts with his Spirit that they may be fruitfull. Thirdly, this should stirre vs vp to vse the meanes profitably, which are the causes of the Church; let them not be vnprofitable towards vs, much lesse let them bee con­temned of vs, but let vs make a good vse of them, as of Gods speciall ordinances, which hee will surely reuenge if we contemne them. Doth the Lord bend himselfe wholly and all his forces as it were, to make vs vnderstanding, wise, and obedient, and to bring vs to himselfe; and shall wee neglect so great saluation, and not make vse of it to bee brought vnto God? Doe not receiue such a pretious grace of God in vaine, but embrace it, take the opportunitie of it: now is the accepted time, now is the day of saluation, now God stands at the doore and knockes, now the Table is prepared, the victuals are ready, and the Guests are called, therefore let vs now quicken vp our selues, let vs take hold on the promise of Grace, and let vs receiue the Word, not as the word of man, but as it is indeed the Word of the eter­nall God, powerfull to saue vs, if we beleeue and obey it; or else, if wee refuse and contemne it, powerfull to condemne vs, and to cast vs headlong into hell.

Vse 2 The second vse is matter of comfort to vs; seeing God is all in all in constituting his Church, then it assures vs of the [Page 173] welfare of the Church, it shall goe well with the Church, although Satan bend all his forces against it, though the wicked maligne and persecute it, God is for it, who can be against it? It is of God, and therefore it shall stand in de­spight of Satan and all his forces. It is God that plants his vine, who can roote it out? He makes a hedge about it, who can breake it downe? Yea, God is a wall of fire about his Church, therefore whosoeuer comes neere to hurt it, shall be consumed and burnt vp: God waters it, and makes it fruitfull, who shall hinder the growth and increase there­of? Surely, God will not suffer his owne worke to be hin­dred by any power in the world. If this were well conside­red, it would dismay the aduersaries of the Church, and euen daunt Satan himselfe; for they know before-hand, that they are fighters against God, yea against his speciall hand, and therefore it is impossible that they should pre­uaile. The wicked after the Flood, when they built the Tower of Babel, they fought against God, but they could not preuaile, it turned to their confusion; but these fight against God in a speciall manner. And therefore this is our comfort, they shal neuer preuaile, though they band them­selues together against the Lord and against his Church, yet all they doe is but the imagination of a vaine thing, be­cause it is against God and against his people. This should comfort the faithfull in all their persecutions, temptations and distresses whatsoeuer, because that they are built by Gods owne hand, and therefore like Mount Sion they shall stand fast for euer, and neuer be remoued; and likewise they are continually assisted by Gods hand, so that their enemies cannot hurt them; as the Mountaines are about Ierusalem, so the Lord is about his people, from henceforth and for euer, Psal. 125.1, 2. So much of the first obseruati­on arising from the causes of the Church.

The next Point arising hence is this; That wheresoeuer Doct. 2 the true causes of a true Church are effectuall, and that by the ordinary blessing of God they haue their due successe, there certainely is a true visible Church: First, I say, where [Page 174] they are effectuall, for sometimes the causes may bee pre­sent, yet not effectuall, or at least very little effectuall; but where they are effectuall, onely there they cause a Church. Secondly, I say, by the ordinary blessing of God: for ex­traordinary blessing and successe doth not sufficiently proue a true visible Church. The point is cleare in the case of the Church, Act. 2. from the beginning to the end, the causes of a Church were there, as wee shewed before, and they were effectuall, Vers. 41. They were added to the Church; and it was ordinarily effectuall, Verse 47. The Lord added to the Church from day to day, &c. and there­fore there was a true Church, and so it is called in that verse 47. And so it was in the case of the Church of Antioch, Act. 11. from 20. to 26. verse, there was the meanes, the Word and the Ministers of it, and it was effectuall, for they be­leeued; and it was ordinarily effectuall, for a great num­ber beleeued, and turned to the Lord; and therefore they were a Church, and were also so called, vers. 26. So like­wise in the 1 Cor. 1.2. Ʋnto the Church of God which is at Corinthus, to them that are sanctified in Christ Iesus, Saints by calling, &c. They had a Calling then, and this was effe­ctuall, for they were sanctified in Christ Iesus, and so were a true Church. The case was thus in the seuen Churches, Reuel. 1.16. to the end of the Chapter, there were the seuen golden Candlesticks, that is, seuen true visible Churches, and there was the Sonne of man, that is, Christ, walking in the middst of them, and there were the Starres, that is, his Ministers vpholden in his right hand, and a two-edged sword came out of his mouth, that is, his Word, and the power thereof; for so the Word is compared to a two-edged sword, Heb 4.12. And these were effectuall too, the Starres were vpholden, and it was a sharpe two-edged sword: so where these are thus effectuall, there is a golden Candlesticke, that is, a true visible Church.

Reas. 1 The Reasons of the point are these; First, the cause doth alwayes proue the effect necessarily, where it hath her worke and is not resisted; now here are the causes of a [Page 175] true Church, and their worke is not resisted, therefore here is the effect too, that is a true visible Church.

Secondly, where these causes are, there is the definiti­on Reas. 2 of a true visible Church, that is, a company of people professing ioyntly the sauing truth. Now where these are, there is a true visible Church.

Thirdly, whosoeuer liues in such a Church, where these Reas. 3 causes are, walking in truth and sinceritie, and being carefull and conscionable to obey these meanes, he is certainely sa­ued: and on the contrary, whosoeuer liues out of such a Church, and doth not obey these meanes, ordinarily hee cannot be saued: then where these are, must needs be a true Church; for without the Church ordinarily there is no saluation. But our Aduersaries that we haue principally to deale against in this case confesse it, that the Word and Sa­craments are the instruments and meanes of constituting the Church, and conseruing it; therefore we will stand no longer on the proofes and grounds of the point.

The Vses are these; First, this serues to iustifie our Church Vse 1 to be a true visible Church, The Church of England iustifi­ed to be a true Church, against the Separation. against the separation that de­ny it; for by this it appeares we haue a true Church, be­cause that we haue the causes of a true Church, and because they are effectuall, yea, and ordinarily effectuall amongst vs. If they except against vs, they must deny, and say, either that we haue not the causes of a true Church amongst vs, or that these causes are not effectuall, or else that they are not ordinarily effectuall amongst vs. Some deny some of these, and some deny all of them; and therefore say, we are no true Church. If they say, wee haue not the meanes, The Church of England hath the meanes of saluation and of a Church. Obiect. You want d [...]scipline. wee answer, that we haue through Gods mercy, the Word, and the Sacraments, and Ministers, and gifts, which are the cau­ses and meanes of a Church. Yea, but say they; yee haue not all Gods ordinances amongst you, you want discipline, &c. I answer; first, we only waite to see them proued by the word, to be Gods ordinances, which they so much require, Answ. and then wee will receiue them with both hands, as wee 1 haue done greater things. Secondly, I answer, if wee should 2 [Page 176] not receiue them yet we might bee a true Church, though happily not so pure and perfect a Church; for Discipline is not a matter of substance to the being of a Church, but to the well-being only: Obiect. yea but say they, though you haue the Word among you, Your Ministers haue not a true Calling. yet you haue it not out of the Lords mouth; for your Ministers haue not a true calling, they are not called and sent of God? I answer, that extraordinary calling we neither haue, Answ. nor looke for, but such ordinary calling as ordinary Ministers haue had, in any Church since the death of the Apostles, wee haue the same. Let them shew vs any since that time, and we will proue that ours is answerable to it; therefore if wee bee not a true visible Church, then there was never any since the Apostles death: Yea, Obiect. but say they, you haue your calling from the Church of Rome? You haue your Calling from the Church of Rome. I answer, we haue not our calling from the Church of Rome, but from other ministers professing the same faith with vs as they haue; Answ. this might be a reason against Lu­ther, and other Ministers that had their calling in the Church of Rome: Obiect. it can be none against vs. Yea, but say they, Answ. it came through their hands at first? I answer, that is nothing to vs, many good things may come through theeues hands: when the Arrian heresie spread it selfe ouer the world, many Ministers came through their hands: and therefore if this were a good Argument to proue wee were not a true Church, then there should bee no true Church since the Apostles dayes. But if wee had had our Calling from the Church of Rome; I doe not see, but that those Ministers that were ordained by the Church of Rome are warrantable and lawfull; but I am sure ours now is law­full, if euer there were any since the Apostles death. Yea, but say they, you haue no couenant made betwixt you and God? Obiect. I answer, yes we doe make a couenant with God in Baptisme. You haue no co­uenant betwixt you and God. Yea, but you were not gathered by the Word, but compelled by a Proclamation in the beginning of Queene Elizabeths Raigne? I answer; Yes, wee were ga­thered before in King Henery the eighth, Answ. and King Edward the sixth dayes, so that this Proclamation was but a resto­ring [Page 177] of vs to our former estate, as it was in the daies of He­zekiah, 2 Chron. 30.5. where the people were restored to religion by the Kings Proclamation; and this compulsion by the Proclamation was but to the outward meanes. But now in our times there is no such compulsion, but men are gathered by the word; therfore this is vnseasonably applied to vs. Yes, saith Ainsworth, It is so still? I answer; If it be so that we are still compeld, it is but to the outward meanes as I haue said; but yet so many of vs, as since the preaching of the Gospel doe voluntarily ioyne and enter couenant with God and the faithful, are (euen by our Aduersaries confessi­on) true members of a Church, and therefore consequently such are a true visible Church. Or else secondly they say, Obiect. You want the suc­cesse of the meanes. If wee haue the meanes, yet we haue not the successe? Yes, we haue the successe too; for many of vs feele it, and taste it to our singular consolation; many of vs are conuerted, Answ. comforted, instructed, confirmed, &c. in our Church: yea, many of themselues were conuerted here amongst vs, which is a manifest argument of our warrantable calling, in that we haue experience of Christ, that speaketh in our Mini­sters, not weake but mighty in vs, 1 Cor. 13.3. Or thirdly, It is ordinarily effectuall. they say it may be effectually sometimes, but it is not or­dinarily effectuall? I Answer; What is more ordinary? For first, we haue many conuerted amongst vs, and second­ly, this is dayly done; and thirdly, by these meanes that we haue amongst vs, the preaching of the Word; and fourth­ly, this is as vsuall here as in any visible Church; yea, I dare vndertake, that our Church is as fruitfull in gathering peo­ple, and begetting Children vnto God, as euer any Church was since the Apostles dayes; they indeed had an extraor­dinary Calling, and so an extraordinary successe, which we must not looke for: but ours is ordinarily effectuall, for it is wrought vpon many, and that day by day, and also by the power of the meanes which is amongst vs; and also as vsu­ally as in any Church since the Apostles times. And there­fore ours must needs be a true Church, therefore let none of vs entertaine any such thoughts into our heads, as to thinke [Page 178] wee haue not the causes and meanes of a true Church a­mongst vs, or that they be not effectuall to our conuersion and saluation, or that they be not ordinarily effectuall: But let vs blesse God for the means, and the successe which dai­ly they haue amongst vs, lest for our vnthankfulnesse God depriue vs of them, and turne from vs, as he did from the Iewes, and take his Church and presence from amongst vs.

The first thing considerable in a visible Church, the members of it. HAuing acquainted you already with the defi­nition, as also with the Causes of a true Church; It remaines that we proceed in the third place to speake (as we propounded) of the members of the Church: For whereas the visible Church is compared to a Body, and every body consists of diuers parts and members framed and ioyned proportionably together; if therefore wee would exactly know the body of a true visible Church, we must be well instructed touching the parts and members of the same; for the presence of the members proues the presence of the body; looke where the members are, there likewise is the body also. And the state of the members well considered, instructs vs rightly to esteeme of the state of the body, for the body is to be accounted sound or vnsound, accordingly as the members thereof are affected. Now when we speake of the members of the Church; we may as well vnderstand the head, as the other parts; for in a generall sense the head is as well a member, as the rest of the parts of the body: or else we may speake of all the other parts besides the head, for so in a more strict and particular sense, the head and the members are opposed against each other, as they being diuerse from the head, and the head from them. Now be­cause [Page 179] we desire to carry the matter fully before vs as neere as we can, therefore we will speake of this body in the ge­nerall sense, as including both head and members too.

First, of the head, In it first of the head. for that being the chiefe and principall member, is first and principally to bee spoken of; specially in this case, the head being here infinitely greater, and more excellent than all the body besides, and therefore first of that: That which we will speake of in this point, And in it three things. we will contriue into these three heads; First, that the visible Church must haue a head; secondly, that it must haue one head; thirdly, that this head is Iesus Christ and hee alone.

First, that the Church being a body must haue a head, for so in the first place the course of nature requires it, for in 1 the course of nature a headlesse body, is a monstrous body, imperfect, without forme, fashion, life or gouernment.

Secondly, as the course of nature requires it, so the neces­sity of the Church requires it; for the Church must be en­dued with spirituall life, therefore it must haue a head to conuey life into it.

Thirdly, the wisdome of God requires it; for God is the God not of confusion, but of order in all his works, special­ly in his special workmanshippe, that is his Church. What a confused heape of stones would a Church be, if it had not a head corner stone, to hold all the other stones together, e­uery one in his due place: and what a disordered Assembly would the Church be, if the members were without a head to order it, and to releeue it.

Secondly, as the Church hath a head, so it hath but one 2 head; for as a Body without a head is a monster in nature by defect; so likewise if there bee two or many heads to one body, it is a monster in nature by excesse. Now the Church is but one body, and therefore must haue but one head.

Thirdly, this our head is Christ Iesus, and hee alone; for 3 seeing the Church is his owne body, therefore hee alone must bee the head, if wee shall assigne any other to bee the head of the Church, being Christs Body, it is as if we should [Page 180] take the body of a man, and set vpon it the head of a beast, and so should be a body against nature: for as a body with­out a head is a Monster in nature by defect, and as a body with two or many heads is a Monster beyond nature by excesse; so for a body to haue a head of another kind is a­gainst nature, & is as monstrous as either of the other; ther­fore the Church being the body of Christ, must haue Christ alone to be the head of it. And thus the way is beaten out plaine to this naturall Obseruation, which followeth,

Doctr. Namely, That our Lord and Sauiour Iesus Christ, as hee is most truly and properly the Head of the Church in ge­nerall, that is, of the whole company of the Elect, which are his true mysticall body (as we haue taught before,) so pro­portionably hee is also the Head of the true visible Chur­ches, that is, of all Congregations in the World, professing openly the sauing Faith. For the clearing of this point, wee must heare call to minde two things, of which wee haue heard before: First, that there are some things affirmed in Scripture, which are principally spoken of the inuisible Church, but proportionably are to bee vnderstood of the visible, the whole taking the name of the better part, and so this is to be vnderstood here. For when it is said simply, that Christ is the Head of the Church, it is meant principal­ly of the inuisible Church, and yet is proportionably to bee vnderstood of the visible Church, because some of those members that are in the visible Church, are also of the in­uisible vniuersall Church, the whole taking denomination of the better part. And therefore I doe not say in the ob­seruation, that Christ is simply the Head of a visible Church, but proportionably, because there are some in the visible Church that he is the head of. The second point, that we are here to call to mind, for the clearing of the obserua­tion is this, that the visible Church is either vniuersall, or particular. The vniuersall is the whole Company of those that professe the sauing truth through the world, from the beginning to the end thereof: a particular visible Church is a Company of those that ioyne together in the profession [Page 181] of the same sauing truth in some particular place and time, &c. Now therefore when I say, Christ is the Head of a true visible Church, I meane chiefly and most properly the vniuersall visible Church, not but that it may be affirmed also of euery particular visible Church, yea and of euery member too, that is so farre forth as it is a member of Christ, and Christ the Head thereof; as the head is the head of the right side as well as of the left, and of the hand too, as well as of the whole body; yet not simply and by way of appropriation, but together with the rest of the members by way of participation and communication; that is, as being a member with the rest of such a body: so all particular visible Churches, from the beginning to the end of the world, are indeed but one body, though diuers in time, place, and other circumstances, yet in the profession of the sauing truth, they are but one and the same in gene­rall. And Christ is the head of the whole vniuersall visible Church, and also hee is the head of euery particular visible Church, but that is onely by way of communication, as that particular Church concurres and participates with other particular Churches, in the vniuersall visible Church: sim­ply in it selfe, Christ cannot bee said to bee the head of one particular visible Church, for then we should make many heads and many bodies; as the head cannot be said to bee the head of the hand simply by it selfe, but by way of con­currence with the rest of the members; therefore, when we say, Christ is the head of a particular visible Church, wee must vnderstand it in common, as all particular visible Churches are members of that body, whereof Christ is the head. The Apostle makes this plaine in the 1 Cor. 12.27. Yee are the body of Christ and members for your part; they are the body of Christ in some sense, and yet in some sense they are but members, and in both these senses they haue Christ to be their head. Consider the Church of Corinth in it self, and it is a body; consider it in the generall with other particular Churches, and it is but a part of the body. I note this the rather, to preuent an obiection ready to bee made [Page 182] against this truth, which is, That if Christ bee the head of euery particular visible Church in England and France, &c. then either there are many Christs, because there are many bodies; or else there is but one head to many bodies, both which are absurd: but Christ is the head of euery particu­lar visible Church proportionably, that is, as that particular Church is a member of the vniuersall visible Church; and so much shall serue for explication.

Corpus adaequa­tum.Now we come to the proofes, That Christ Iesus is the Head, and the onely Head proportionably of a true parti­cular visible Church. In Ephes. 1.22. the Apostle saith, God hath appointed him ouer all things to be the Head to his Church. I grant that this is spoken principally and proper­ly of the Church vniuersall, for that is the onely body that is in all respects fitted and equalled to the head, and the head to it. Yet it holds consequently and by proportion of the visible Church; for that is therefore called a Church, because it is presumed that there were at least some faithfull and elect of God amongst them, yea the Apostle seemes to speake it with reference to that particular Church of Ephe­sus, whom he calleth Saints in the first verse, and it could be no comfort to them to know, that Christ is the Head to his Church, vnlesse it were intended that they were a part of his body. And so likewise Ephes. 4.15, 16. Christ is said to be the head of his body. Now what body is that? but onely that body spoken of in the 11. and 12. verses, where his Ministery is publikely exercised, and that is a true visi­ble Church. So in Ephes. 5.23. Christ is the head of the Church, and the Church is his body; that is spoken prin­cipally of the inuisible Church, but is proportionably to be vnderstood of the visible: for the 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, [Page 183] 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, [Page 184] 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; Sit Christus Christiani ca­put. Aug. lib. 3. cont. Petil. c. 42. 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, Reinolds con­fer. 5. 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; [Page 185] 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, The blasphemy the Church of Rome doth run into, in saying, the Pope is the head of the Church. The blow they giue to Christ therein in two respects: First, in regard of the body, the Church. 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, The Pope is An­tichrist. 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, Christ neuer gaue the head­ship of the Church to Pe­ter. Papists plea for the headship of the Pope an­swered. Places alleaged by them for this, answered: as Mat. 16.19. And Ioh. 21.16, 17. 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, shalbe 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? So that in Ioh. 21. where our Sauiour saith three times to Peter, Feede my sheepe, &c. What a slight ground is this to build the headship of the Church vpon? And if they aske then, why Christ should [Page 186] thus presse it vpon Peter so often? The Fathers answer them, that it is onely a speciall charge binding to Duty (not any vniuersall authority or iurisdiction) pressed thrice vpon him, for his former threefold deniall of Christ, that so hee might be the more carefull for the time to come; else the charge is alike to all the rest of the Apostles: for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he? The Apostle giues this charge to all Ministers 1 Pet. 5.2. Feed the flocke of God, &c. Yea, but Pe­ter is the Rocke, and vpon this Rocke Christ will build his Church, And Mat. 16.18 Matth. 16.18. I answer, if the Church were built vpon Peter, then it was either built vpon his person, or vp­on his Confession; but it was not built vpon his person, for then when he died, the Church must haue failed too: Ther­fore the place must be vnderstood of Peters confession, or of his faith, or of that Christ which he confessed. Christ built his Church on the confession of Peters faith, because himself was the substance of his confession, &c. Peters confession of his faith is the Rocke, in making knowne the Church: But Christ himselfe is the Rocke, as being the substance of that his confession, so that the Church is not built vpon Peters person. And if it had, what is that to the Pope? Vnlesse they can proue these two things: First, that Peter sate at Rome as head of the vniuersall Church; secondly, that hee intended to leaue his headship to the Pope of Rome, and to none other, which is a meere fancie and deuice of their owne braine, for which they haue no colour. So then Christ neuer gaue Peter, much lesse the Pope, this headship. Secondly, Christ saith, He neuer will giue it. as Christ neuer did giue it, so he saith expressely he neuer will giue it, Luk. 22.25, 26. Our Sauiour saith to his Disciples, that it was enough for the Gentiles to be Lords, and to raigne one ouer another, but it shall not bee so a­mongst you (saith he) so that Christ checks them for hauing but a conceit of superiority, so far is he from giuing it to a­ny of them. Further, this being a great part of Christs glo­ry, as he is Mediator, to be head of his Church, hee will not giue it to any other, Isai. 48.11. My glory will I not giue to [Page 187] another. And as Christ neuer gaue this, nor meant to giue it to any other; so no man is able to weeld or sway it, None is able to weeld and sway it. no more than any one temporall Gouernor can rule all the Kingdomes in the world; no, this power is reserued onely to him that made the whole world, and all things therein. So that we see, they ouer-reach in saying the Pope is the head of the vniuersall visible Church. Secondly, Secondly, in re­gard of the Head, Christ. they ouer­reach as far in saying he is the head; if you aske them what head they meane? They will say onely, a ministeriall head vnder Christ, heere is some shew of modesty: But aske them further, what power they ascribe to him? The power and authority that is giuen to the Pope proueth, that he cannot be a ministeriall head as is pre­tended, but ra­ther a supreame head. And then they bewray themselues; for they say that the gouern­ment of the whole Church through the world, depends on him, that he hath power and authority to iudge and deter­mine of all causes of Faith and Religion, to rule Councells, to order Bishops and Pastors, to excommunicate and to sus­pend, and to inflict other penalties vpon offenders; yea, whatsoeuer concerneth either preaching of Doctrine, or the practice of Discipline in the Church of Christ, the pow­er of gouerning in all such causes (they say) lies in the Pope. Is this to be a ministeriall head? This is rather to be an ab­solute supreame head. If by head they meant onely some chiefe Gouernour, the name head in that sense might agree to some one man, in respect of some one particular place, for so the Scripture vseth the word in other cases, in the 1 Cor. 11.3. The man is the womans head, &c. But neuer in this case, for a man to be the head of the whole Church. The Pope is made the Do­ctor, yea, the on­ly Doctor of the Church. The Pope doth what he doth of himselfe, and not as vnder Christ; for he taketh not the course pre­scribed by Christ in that he doth. This transcendent power by them ascribed to the Pope, is a great part of Christs owne power, and can neuer agree to any man in the world; for Christ is the onely Doctor of his Church, Mat. 23.8, 10. How then can the Pope determine all matters of faith and religion? Is not this to make him a great Doctor, yea the onely Doctor? No, say they, for hee doth it but vnder Christ: But he doth it of himselfe, if the Pope in controuersies would take Christs booke, and vse prayer to God for direction therein, and in humility and sincere loue of the Truth, would examine euery cause and [Page 188] so iudge, there were some hope that he would doe many things well and that he would iudge rightly, as in Christs stead, and so honour his Master, and doe good seruice to the Church: But first, he takes no such course; but mingles with the word, and vseth his owne Canons in stead of the word; and he is so farre from vsing prayer to God for dire­ction, as that he presumes the truth is tyed to his Chayre; and therefore that he cannot erre in any of his Sentences, likewise hee is sinisterly affected to the Truth, framing it to the state and practice of his owne Church, and according­ly hee iudges and pronounces. Secondly, if he should take the former course, yet his reach is not infinite, hee cannot iudge rightly in all causes of faith and religion, for no one man that euer was (Christ Iesus onely excepted, and his A­postles) that was able to iudge of all Truth; Therefore e­uery Pope in particular must be at least as one of the Apo­stles, nay he must be as Christ is. For if the Apostles could doe it, yet they had fellowes, Paul as well as Peter could do this; The Pope taketh vpon him to iudge the Apo­stles doctrine, and so to be Pe­ters Master, and so proues himselfe to be Antichrist. The Pope takes Christs name vp­on him, viz. Chiefe Shep­heard. Obiect. You make the King head of the Church. But the Pope is without any fellow, yea he will take vpon him to iudge of the Apostles owne Doctrine and wri­tings: so that though he pretends to be Peters successor on­ly, yet vpon the point he takes on him to be Peters Master, euen to be Christ, & so proues himself to be very Antichrist; yea and he not onely takes vpon him Christs Office, but he takes his name vpon him also; hee calls himselfe the chiefe Shepheard, which name is proper to Christ onely, 1 Pet. 5.4. What is this but to step into the throne of Christ? But they except against vs and say, doe you finde fault with vs for saying the Pope is the head of the Church? Why you your selues make the King supreame head of the Church. I answer, how do we say the King is the head of the Church, as they say the Pope is? No, but wee say the King is the head of the Church within his iurisdiction, to see Gods re­ligion maintained, Answ. and to see the Church gouerned by the word, not else. And in this sense the good Kings both of Is­rael and Iudah, were alwaies the head of the Church, not in deciding matters of Faith and Religion, for that Gods [Page 189] Word decides. But this word, Head of the Church, The word, Head of the Church, to be warily vsed, because not found in the Scripture. 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, Christ the Head of the Church is visible. 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, Matter of com­fort to the Church many wayes. 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 1 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, [Page 190] 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.

2 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 [Page 191] 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 3 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. [Page 192] that they did refuse to haue Christ to be their head and to raigne ouer them, and therefore he refused them to bee his Body: therefore what direction soeuer Christ tenders vn­to vs, we must obey it; and whatsoeuer is against the dire­ctions of Christ, wee must defie them. And secondly, seeing Christ is our head, therefore whatsoeuer life or direction wee haue in spirituall things, wee must acknowledge the Fountaine of them, that we haue them not of our selues, but from him onely; for of his fulnesse wee all receiue grace for grace, Ioh. 1.16. and without him we are able to doe nothing, Ioh. 15.5. and by him we are able to doe all things, Phil. 4.13. Marke how sweetely these places agree together, wee re­ceiue all from him, without him wee can doe nothing, by him we are able to doe all things; therefore whatsoeuer good things wee haue, spirituall life or graces, wee must re­ceiue them thankfully, embrace them sweetely, vse them gratiously, to the honor of thy head, and the good & com­fort of thy selfe, and thy fellow-members: so likewise for vnprofitable members that dishonor our head, wee should pray that our head, Christ Iesus, would either make them profitable, or else cut them off; and also that he would be pleased to purge from his body, the noysome humours, as sinne and superstition, that so hee may haue a sound and a healthfull body. Thirdly and lastly, seeing Christ is our head, therefore as he hath a gracious care for our safety, so we should be as carefull to preserue and maintaine his ho­nour and glory, we should reioyce when we see his honor and glory aduanced, and we should mourne and bee gree­ued when we see it opposed. And so likewise we should bee affected with the good or harme of our fellow-mem­bers, 1 Cor. 12.25. we should be carefull to bring one ano­ther to heauen, and not bee carelesse whether they come thither or no.

Vse 4 The last Vse is this, hence wee haue a sufficient warrant, that the Church of England is a true visible Church, be­cause Christ our head, spirituall life, and the Doctrine of Saluation, is found truly in our Church. But our aduersa­ries [Page 193] except against vs; First, say they, you haue not Gods ordinances amongst you, and therefore you haue not Christ to be your head? We answer, that they must shew vs out of Gods word that those are the ordinances of Christ which we want. But say they, you haue Antichrist to bee your head, for you haue many things from him? I answer, we defy him as much as they do together with his doctrine wee defie his practises and courses, if wee haue, or vse any thing, that he doth or hath vsed before vs: first, it is either no matter of substance, but onely some passage or carriage or circumstance, either in worship or gouernment: or se­condly, they are such things as were vsed in purer time, and Churches before Antichrist: or thirdly, it is of the best, which that Church being in Apostacy, that is, hauing beene a Church, and still pretending to continue the same, hath reserued, for still they haue some good things, and professe some good truths: Lastly, at least it is throughly cleansed from their superstition and idolatry. So that still we hauing Christ to be the head of our Church, and his spirituall life, and the Doctrine of saluation being found amongst vs, and begetting spirituall life in many of vs, we must needes bee a true visible Church. And so much for this point.

THe third point propounded to bee spoken of concerning the finding out of a true visible Church, was touching the members of it; for as I shewed you, the Church being a body, and that euery body consists of certaine members, therefore if wee would exactly know the body, we must know the members: Now the members were ta­ken either in a more generall sense, including the head; or else in a more strict and particular sense being considered, as a [Page 194] diuerse thing from the head: now because we would carry the matter fully before vs, we tooke it in both those senses, and hauing spoken of the members of the Church in the first sense (where wee shewed that our Lord Iesus Christ was the head, and the onely head of the true visible Church,) now we come to speake of the members of the Church in a more strict and particular sense, The second thing considera­ble in the third thing touching a visible Church, viz. the mem­bers thereof in a more strickt sense; and they are of three sorts. being considered as a di­uerse thing frō the head. And thus considered, the members are of three sorts: First, some are members by right onely, and not by possession; secondly, some are members by possession, not by right; and thirdly, some are members both by right and by possession.

First, some are members of the visible Church by right onely, not by possession; for some members haue a good 1 right in the body of the visible Church, and the priuiledges thereunto belonging; The first sort, and of the diuers kinds. but yet are not actually possessed of them. And of these there are diuers kindes; irst, generally all the elect of God liuing vpon the face of the earth, that 1 as yet are not called; for the Church is theirs, and the Word is theirs, and the Sacraments are theirs, and the Ministry is theirs, the Lord specially intending his owne ordinances to the benefit of his chosen, though indeed they themselues be notable so much as to know their own right in them, much lesse are they able to reach forth their hands to claime it and enioy it: yet because the Lord hath appointed them to be heires of saluation, and therefore consequently hee hath appointed them a time in which hee will call them to the outward profession of the sauing faith, therefore in respect of the purpose of God they are by right, true members of the true visible Church, though they be not as yet actually possessed of it. And thus one and the same man may be at one and the same time, a member of the Church malignant, and Synagogue of Satan in his owne practice and professi­on; and by right (in respect of Gods purpose) a true mem­ber of Christs true visible body. This was the case of Saul, who by his practice was of the malignant Church, and per­secuted the true Church of God, and yet by right he was a [Page 195] member of the true Church of God.

Secondly, those that are members of the true visible 2 Church by right and not by possession, are such as onely haue heard of Christ and of the Gospell, and are endued with some little smatch of religion, yet they are but entring into the Church, onely their feet are in the Porch, they are not yet come within the holy place, they haue not yet recei­ued the Sacrament of Baptisme, which is our admission in­to the visible Church; so that after that time, the Church doth acknowledge vs from thence forward to bee her chil­dren; and wee acknowledge her to be our mother, and so we are incorporated, and become members of that body. So then those that haue onely heard of Christ and of the Gospell, and haue some little smatch of Religion, they can­not iustly bee said, to bee members by possession; yet not­withstanding because that by the sweetnesse of that little Religion they haue, they are whetted on to an hunger and thirst after more, and doe vnfainedly seeke and desire to be further partakers of the Churches Communion; therefore they are in respect, partly of those beginnings and tastes which they haue of Religion; and partly of those desires to be further partakers of the Churches communion; they are, I say, in this respect true members of the visible Church by right, though not by possession; of this sort were those in the primitiue Church, which were called Catechumeni or Nouices, that began to be instructed in the grounds of Re­ligion, that vpon their further growth and fitnesse they might soone after bee made partakers of Baptisme, and so become members by possession: It is in this spirituall buil­ding, as it is in the building of a materiall Church, which is built of stones, whereof some are layd already, and so are parts of the Church by possession; others are onely taken out of the Quarry, and are vnder the workemans hand in fitting and preparing for the building, and are not yet pla­ced within the building as the others are, and so are no parts by possession, yet these stones because they are not onely appointed, but also being in the Workemans hand a [Page 196] fitting for the building, therefore they haue a place by right in the building; So likewise it is in the spirituall building of the Church, there are some members that are placed in the Church already, and so are members by possession, of which we shal speake in their due place; others there are that are a fitting and preparing vnder the workmans hand, that Faith may be wrought in thē, that so they may after­ward be baptised & become members of the church by po­session, as it was with those Nouices in the primitiue church: Now that these are members by right, before they are bap­tized, the reason is very good, for put the case that these should dye before they bee baptized, shall we say, they are damned, or that they died out of the Church? God forbid; But rather we must say that they died within the Church, though not by possession, yet by right, and so were saued.

3 A third sort that are members by right, though not by possession, are the seed of the faithfull that die before they can be conueniently baptized: I say, before it can conue­niently be had; for if it be neglected or contemned, where it may conueniently be had, it is sinne: but if it cannot con­ueniently be had, and so they die before they bee baptized, these are members by right, though not by possession; they haue no possession among the members of the Church, be­cause they are not baptized; yet being borne within the Couenant, wee are charitably perswaded that they are a holy seed, and we must acknowledge them to haue a right among the members of the visible Church.

4 A fourth sort are those that haue true repentance and faith in Christ, begotten in them in an extraordinary man­ner, as amongst the Turkes and Infidels; but yet doe not know any other to ioyne with them, nor for them to bee ioyned with, if they did know any such, and might conue­niently ioyne with them, they would: of these we are cha­ritably to be perswaded, that they are members by right, though not by possession.

5 Lastly, there are some that haue been possessed, as mem­bers of the Church, and yet either of their owne accord [Page 197] haue made a voluntary separation, and so haue dismissed themselues, as Schismatikes doe; or else they are excom­municate by the Discipline of the Church, and so are dis­possessed by others for some sinne; these afterward, if they repent of their schisme, or of their sinne, and desire to be re­stored into the Church againe, though they die before their second admission, yet still we are charitably to bee perswa­ded, that by right they are members of the Church, though not by possession.

The second Branch is, The second sort. that some are members by pos­fession, and not by right, and they are such as are baptized and planted in the Church already, but haue no true right nor title to it; for after they haue gotten to be members by possession, they grow lewde and profane in their liues, and so by right they are no members of the Church. They are so but by intrusion and vsurpation, and haue gotten posses­sion by colourable and fraudulent meanes, pretending to bee that they neuer were, that is, that they are true belee­uers, when indeed they are not, nor euer were such; for if they were, they would bring forth better fruits. And of this two sorts. Of these there are two sorts; notorious offenders, and secret hypo­crites. First, notorious offenders, such were the sonnes of 1 Eli, 1 Sam. 2.12, 17. they were members of the Church by possession, but they were such notorious wicked men, so that they made the offering of the Lord to be abhorred; therefore they were not members by right. And such are many amongst vs, that were baptized in their infancy, but when they are of yeares, they shew themselues openly pro­phane, and of dissolute liues; their Baptisme giues them possession, but their prophanenesse and dissolutenesse of life vtterly disables them from hauing any right at all in this body; for if they had their right, they should bee tur­ned out. But you will say; So they are cast out when they are once knowne to bee such, and then they are not mem­bers by possession neither. I answer; It is true, they are so where matters are carried as they ought to bee, but yet sometimes the Church is in a weake case, and hath not this [Page 198] power, their hands are tyed, and they cannot doe it; or else if they haue power, sometime they are negligent, and do not exercise that power they haue; or if they be forward in it, yet at least there must be a time for admonition betwixt their discouery and casting out, and so still for a time they are members by possession, but yet not by right.

2 In the second place, there are some secret hypocrites that are members by possession, but not by right; and these are all such as are baptized, and accordingly goe on in an outward conformitie to the lawes and gouernment of the Church in outward shew, as well as true beleeuers, but yet are not such, for within they are full of wickednesse, and haue not that true faith in their hearts which outwardly they professe: like to Iudas that profest himselfe to be one of Christs Disciples, and a member of the true Church, and outwardly carried himselfe as a true beleeuer; but yet within he was a diuel, and a child of perdition; no member of the Church by right, though he were by possession. It is with them in this case, as it is with a man that wrongfully possesseth an house, all the while that it is not discouered, he is accounted the true possessor of that house: but after­ward when it is proued he is not so, then he is thrust out; so that though he had possession, yet he had no right to it: so these hypocrites professe themselues outwardly to bee true members by possession, and are so accounted of others, yet they are not that within, which outwardly they pro­fesse; and therefore are no true members by right.

The third sort.Thirdly, there are some that are members both by right and by possession too, and so are onely the faithfull that make profession of the sauing faith, and none but they, Rom. 10.10. If they beleeue with the heart, and confesse with the mouth, they are true members: for faith giues vs right to be true members of the Church, and the outward pro­fession of this faith giues vs possession of it: so that onely the faithfull making profession of their faith, are true mem­bers of the visible Church by right and by possession: I will giue you an instance of all these kinds of those that are [Page 199] members by right, and not by possession, and also of those that are members by possession, and not by right; lastly, of those that are members both by right and by possession. In Matth. 21.29. there is a Parable of the two sonnes; the eldest sonne hee was bid to goe and worke in the Vine­yard, and he said he would not, but afterward hee repented himselfe and went: here was a member by right, though not by possession then, because hee refused to goe: in the 30. verse, there is the younger sonne that was bidden goe, and said he would, but went not; there was a member by possession, because he said he would goe, but not by right because he went not. So likewise the Scribes and Phari­sies, Mat. 23.3. made shew to be members of the Church, but by right they were not; for they said and did not. Last­ly, members by right and by possession too, so were all the Prophets and Apostles, so was the Prophet Dauid, Psalm. 116.10. I beleeued (saith he) therefore I spake: and so was the Apostle Paul, and the rest of the Apostles, 2 Cor. 4.16. We beleeue, and therefore we speake. We beleeue; here is our right: therefore we speake; here is our possession. So that in these instances we haue examples of these three sorts of members. Now the matter of greatest doubt and most consequence, is concerning the wicked, how they can be members of Gods Church; therefore that is most to bee insisted on. And for the better vnderstanding thereof, I will draw it into an Obseruation.

And the Obseruation is this; Doctr. That Hypocrites and Castawayes may be, and are oftentimes members euen of a true visible Church: for proofe of this you shall heare it witnessed out of their owne mouthes, Luk. 13.26. We haue eaten and drunke in thy presence, and thou hast taught in our streetes, &c. Therefore they were members of the true visi­ble Churches, and yet they were Reprobates; for our Sa­uiour saith vnto them, vers. 27. I know yee not, depart from me yee workers of iniquity. And so Matth. 7.22. they shall say to our Sauiour; Haue not we by thy Name prophesied, and by thy Name cast out Diuels, and by thy Name done [Page 200] many great workes? And yet our Sauiour shall say vnto them; I neuer knew yee, depart from me yee workers of ini­quitie. These were members of true visible Churches, and yet they were hyprocrites and castawayes: so yee haue heard it from their owne mouthes. Now take it from a surer witnesse, out of the mouth of our Sauiour himselfe, in that Parable, Matth. 13.47, 48. where the kingdome of heauen is compared to a draw-Net cast into the Sea, that gathereth all kind of fish good and bad. Here it is so clearely laid downe, as if the Parable had been fra­med of purpose to proue this point. I will not stand here to proue, that by the kingdome of heauen is meant the vi­sible Church, though the place would beare it wel enough, but it signifies plainely the preaching of the Gospell, or the Gospell preached, whereby a Church is gathered and fit­ted for the Kingdome of heauen: for in that sense it is ta­ken in vers. 31. Now vnderstand the comparison thus; Like as a draw-Net that is cast into the Sea, gathers of all kinds good and bad, so the preaching of the Gospell is cast forth into the World, and gathers all kind of men, good and bad, chosen and reprobates, hypocrites and true beleeuers, all are gathered by this Net, into the outward communion of the faithful, and as the bad fishes are part of this draught; as well as the good; so the wicked outwardly gathered by the Gospell, are also parts and members of the visible Church, as well as the godly. So likewise another Parable we haue to proue this point, Ioh. 15.1, 2. In the first verse our Sauiour saith, I am the Ʋine; and in the second verse hee sets downe two sorts of branches; some that abide in him, and bring forth fruit, and these are the faithfull: others that beare no fruit, that are taken away, what are these but hypocrites and castawayes? Therefore they are parts of the visible Church as well as the faithfull.

Obiect. But, will some say, Was there euer any hypocrite or castaway a true Branch of Christ? then belike the true branches, that is, the true members of Christ, may bee cast away.

[Page 201]I answer; None are in Christ, Answ. but such as are ingrafted into his body: now some are so ingrafted, as that they receiue iuyce and life from the root, and they are the faith­full: others are so ingrafted, as they receiue iuyce only from the barke, and so neuer thriue, but only continue in shew for a short time, a yeare or two, &c. and then fall away, and these are hypocrites. The faithfull that are ingrafted into the body of Christ, they receiue iuyce and life from him and can neuer fall away: but hypocrites and cast­awayes, they are but grafted into the barke, that is, into the outward communion, and so receiue iuyce onely, and con­tinue for a time, but afterward they fall away: so wee haue seene it proued by Parables. See it likewise proued by ex­amples, and that will make it more plaine; and in alleaging these examples, I may propound these two things: First, what Church euer was there, but had some wicked men in it: and secondly, what wickednes was there euer so great, but it hath been found in the members of some visible Church or other, as by these examples may appeare. Looke into Gen. 4.3. Caine was a member of the visible Church, his outward conformity to religious duties proues it; for he brought his offering to God, and yet hee was a wicked reprobate. So Gen. 9.18. Ham he was a member of the vi­sible Church, for he was preserued in the Arke, and yet hee was an accursed wretch as we may see in the 25. verse. If we looke into our Sauiours chosen Disciples, they were certainely a true visible Church, else there was neuer any in the world, and yet there was a Iudas a member of it and a Diuell, Ioh. 6.70. So if wee looke into those Churches in the Reuelation, 2. and 3. Chapters, many of them were full of wicked and vngodly men in one kinde or other. The Church of Corinth may be a witnesse of all this; there were carnall people, 1 Cor. 3.3. there were fornicators, and one in the highest degree, an incestuous person, 1 Cor. 5 1. so there were deprauers of the Doctrine of the Resurrection, 1 Cor. 15.12. And for the Lords Supper, how horribly did they abuse it, 1 Cor. 11.21. yet for all this though there were such [Page 202] notorious offenders in it, it was a true Church: So likewise if you would find out false brethren, you shal haue them in the Church, Gal. [...].4. So for heretiks you shal haue them in the Church too, 1 Cor. 11.19. there must be heresies amongst you (saith the Apostle) And Reuel. 2.6, 14, 15 in the Church of Ephesus there were the Nicholaitans. And so in the Church of Pergamus, there were they that maintaind the Doctrine of Balaam, and the Doctrine of the Nicholaitans: So for Schismaticks, they are in the Church too, before they are se­parated, 1 Cor. 11.18. There were dissentions amongst them. Nay, I will say further that Antichrist may bee a member of a true visible Church; The Text intends he must be so, 2 Thes. 2.4. He must sit in the Temple of God: diuers Diuines tyre themselues with opinions vpon this place. Some say he must sit in that which was the temple of God; but that answers not the meaning of the words, for he must sit in that which is the Temple of God. Yea, but say others, he may sit in that which is the Temple of God, because some faithfull lye hid within it; but this cannot be the mea­ning of it, for it is meant of a visible Church, as if he should say, Antichrist shall sit in that which is the Temple of God, that is, in a true visible Church; till he bee vtterly corrupt, and fully discouered. And no question but that many yeeres after Antichrist fate in the Church, it was a true Church. So that it is plaine that hypocrites and castawaies in the highest degree, are & may be of a true visible Church.

Reas. 1 The Reasons of the point are these: first, the nature of the Gospell requires it, that some members of the Church should be reprobates and castawaies, for the Gospell, 2 Cor. 2.16. is the sauor of death vnto death to some, and to others it is the sauour of life vnto life; to the wicked it is the sa­uour of death vnto death, the sweetnesse and the comfort of the Gospell drawing them on to professe and to imbrace it for a while; but the hardnesse of the practice of it makes them to giue ouer, and to fal away at last, and so it becomes a sauour of death vnto them.

Reas. 2 Secondly, the excellency of the Church, and of a Chri­stian [Page 203] profession is such, that generally all men desire to bee of it, and therfore euen the wicked would seeme to be such; and so they ioyne to the outward Communion of the Church, though they bee but Reprobates and Casta­waies.

Thirdly, it is the corruption of mens hearts to be satis­fied and to rest in shadowes, but leauing the substance; so Reas. 3 that if they bee baptized and so receiued into the Church, they rest in that and go no further, foolishly flattring them­selues that all is well, when as yet they want the substance of Baptisme, and so whereas they think, that they are in the way to Heauen, they are in the high way to hell.

Fourthly, it is from the subtilty and malice of the Diuell; Reas. 4 hee it is that sowes the Tares amongst the good Corne, Matth. 13.28. he seekes aboue all the disgrace and spoyle of the Church; and this he knowes, he cannot doe more, than by drawing the members and professors thereof into hypocrisie and wickednesse.

Fifthly, else there should be no hypocrites at all, vnlesse Reas. 5 they be found in the Church: For he cannot be an hypocrite vnlesse he make profession of the faith, and so be of the visi­ble Church.

Sixthly, the visible Church consists onely of men, now Reas. 6 men cannot see the heart, and therefore if Hypocrites ioyne to the Church, she cannot disburden herselfe till she know them by their outward courses; and therefore till then she is constrayned to nourish them as her owne members: hence it is that reprobates and castawaies are in the visible Church.

Seuenthly, it is for the triall of the faithfull; and therefore Reas. 7 hypocrites, Heretiks, and false Brethren are amongst them, to proue them as the Apostle saith, 1 Cor. 11.19. God will try vs whether we will follow him in his word, or them in their heresies and fancies, and therefore they are amongst vs, euen as the Canaanites were left among the Israelites to proue them, whether they would keepe the wayes of the Lord or not, Iudg. 2.22. and Chap. 3.1.12.

[Page 204] Reas. 8 Eighthly, Gods goodnesse and readinesse to all, inten­dring to all sorts the meanes of grace is another Reason of it. Matth. 22.10. all both good and bad were brought in­to the wedding Feast, hee would haue the bad to come as well as the good, that they might haue the tender of grace: and hence it is that Reprobates and Castawayes are in the visible Church.

Reas. 9 Ninthly, it is so, because God would haue the Arguments of his Iustice vpon hypocrites within his Church, that the faithfull seeing it practised vpon them, it might strike a grea­ter reuerence of God into their hearts, Matth. 22.13. 1 Cor. 11.30, 32. that when the wicked are punished, the righteous may take warning; therefore there are Repro­bates in the Church.

Reas. 10 Lastly, such must be in the Church, that Discipline may be exercised in cutting them off: 1 Cor. 5.4, 7. and 2 Cor. 2.7, 8. such must be deliuered to Satan, that they may bee wonne if it be possible; or at least that the faithfull may be admonished by their example, and may take heed by their reproaches and censures: for when the wicked are puni­shed, the righteous will beware.

Vse 1 The first Vse teacheth vs, that if Hypocrites and Casta­wayes may be, and oftentimes are members of a true visible Church, then we are not to looke for such a pure and perfect estate of a Church in this World, that it should bee with­out hypocrites and vngodly men in it. So long as wee liue here in this World, good and bad, Wheate and Tares, are promiscuously and confusedly scattered and mingled toge­ther; the vtter and thorow separation of them is respited to the end of the World. It passeth the skill and power of man to doe this, it is to bee done by the Angels at Christs direction when hee comes to Iudgement. Matth. 13.39, 40. It is true that a separation from the bad must bee en­deauoured by vs here in this life, so farre as they are knowne to vs, and so farre as wee are able to separate. But first it is impossible for vs to know all that are wicked; second­ly, for those we doe know, it is impossible also to bee quite [Page 205] separated from them, for then wee must goe out of the World, as the Apostle saith, 1 Cor. 5.10. howsoeuer some heretikes (as the Donatists) haue maintained, that the visi­ble Church consists onely of the elect and chosen; and some of our Diuines haue vsed the same words; but the heretikes meant it in one sense, and our Diuines in another. The heretikes intend it as they speak it, and so it is not true; but our Diuines meane it principally of the Church inuisi­ble, and so it is true, that none but Gods chosen are mem­bers thereof: and when they doe apply it to the visible Church, they vnderstand it of the liuing, abiding, and fruit­full members of the Church, and so it is true too, that none are liuing members of the visible Church, but the chosen, but yet there may be rotten and dead members too.

Secondly, this teacheth vs what to esteeme of such as Vse 2 make profession to be of the Church, and yet their liues are not answerable to their profession, shall wee say presently, they are none of the Church? Certainely wee must iudge of them as members at least by possession, and for ought wee know, they may bee members by right too. It is very hard and impossible for man to iudge who is an hypocrite, and who not; because that though hypocrites may discerne themselues by notorious falls, yet the faithfull sometimes fall as dangerously as they; and therefore wee must leaue that to God, who onely knowes the heart; in the meane time we may safely say, that they are members by possessi­on, and for ought we know by right too. This is harsh in many mens eares, but yet the Doctrine is true and sound, and the exceptions against it are easily answered. The first exception is this; How can these bee members of the true visible Church, and yet are not members at all of the Catholike Church? I answer: Yes, they are of the Church to vs, both because they seeme so, and in charity wee are to hold them so, till we see the contrary. Yea, but doth not the Apostle say, 1 Ioh. 2.19. They went out from vs, because they were not of vs. I answer, this is spoken of them after their falling away, but yet while they abode with them, [Page 206] they were members by possession, Hyper. method. 574. though not by right: and it is confest of the Apostles, that Iudas had obtained fellowship with them, and was numbred amongst them; besides, Additum dimi­nuens. visible is additum diminuens, that is, it addeth not to the thing, but diminisheth from the strict acceptation; so that the wicked reprobates and castawayes may be of the true visible Church, though not of the true Church simply. The second exception is this: How can they bee the mem­bers of the Church, the body of Christ, seeing they haue not Christ to be their Head? for Christ is the Head of no Reprobate. I answer; Yes, they are members of that bo­dy whereof Christ is the Head, though simply he is neither Head to them, nor they members to him, but he is the Head properly of the faithfull in that body; and therefore pro­portionably he is reckoned the Head of the whole. Besides, the wicked pretend and counterfeite themselues to bee the members of Christ, but Christ neuer pretends and coun­terfeites himselfe to bee their head; and therefore though head and members bee relatiues, yet it is so that they may be members of him in their sense, and yet he no way pre­tending to bee their head. Lastly, hee is their head in that sense that they are his members, that is in the shew of the world, and in their owne pretence, though not in his. The third exception: But how then is the visible Church the Kingdome of heauen? for so it is called many times in the Scripture. I answer; First, it is said so in respect of the faithfull that are in it; secondly, it is said so, because there is the meanes, to bring all, euen the wicked to heauen; third­ly, they doe all outwardly professe to be Citizens of hea­uen, and are so to be reputed, till there be euident proofe to the contrary, and then they are to be cast out. Fourth ex­ception: But what if all bee hypocrites, is that a true visi­ble Church? I answer: It is impossible; for where the Word is truly preached, it cannot bee but that there are some that▪ doe sincerely professe. Secondly, I say, that if it were possible, yet till it be discerned to be so, it is to be held a true visible Church. The fifth exception: Yea, but you [Page 207] confesse your selfe, that though they be members, yet they are not liuing but dead members; and will any man say, that a dead member is a member of a liuing body? I an­swer; Yes, euen as a rotten branch of a tree, till it be cut off, is a member of the tree as well as the soundest. In Reuel. 3.1. the case is auouched in this very kinde; the Church of Sar­dis is said to be a dead Church, because it had dead mem­bers, and yet it was a true visible Church. And so they may be members by possession and by shew, though they bee dead members, and so by right are not members, for that belongeth onely to the faithfull.

Thirdly, this teacheth vs, that we should not be rash, to Vse 3 condemne a Church for to be a false Church, or no Church, because it hath in it many hypocrites and wicked members, for you see that true visible Churches haue alwaies hypo­crites in them. It is true that a Church full of hypocrites may bee called, and doth well deserue to bee accounted a corrupt and an vnsound Church: yea, A Church can­not be denied to be a true visible Church, though there be an hun­dred hypocrites in it to one be­leeuer. The Brownists obiection of our Church being a prophane multi­tude, answered diuers wayes. but so long as there are some it, and of it, that do openly professe the sauing faith in sincerity, though otherwise it be full of wicked men and hypocrites, it cannot bee denied to be a Church, yea a true visible Church, though there be a thousand hypocrites to one true Beleeuer. This matter concernes vs neerely, for it is one of the maine Reasons alleaged by Browne and Barrow and Greeneway and the rest of the separation, to proue vs to bee a false Church. Oh, say they, your Church is a profane multitude, promiscuously mingled together of good and bad, all were admitted together into the Church, and so you continue in it without separation. I answer, If it were so, this might proue vs to be an impure and corrupt 1 Church, but not a false Church, so long as wee haue the Word, and Sacraments openly embraced and obeyed by some amongst vs, wee are still a true Church, though wee should bee in a miserable and fearefull estate, because the wicked, if they were not rooted out would bee likely at length to ouerthrow the Church. But secondly, wee an­swer; 2 It is not so: For first for admission, we receiue none [Page 208] into our Church, that are professedly wicked, for our bap­tisme is administred to none, but vpon solemne protestation and promise of the profession of the sauing faith, and obe­dience to the same: Now because they are receiued into our Church being young, therefore this promise is not made by themselues, but by sureties; and when they come to yeeres, such sureties as are conscionable, and likewise the Ministers call vpon them to consider and performe their promise made in baptisme: so then first our Church admits none, but such as make solemne protestation of faith and obedience. Obiect. You let wicked ones continue in your Church without separation. And secondly, whereas they alleage that wee let the wicked continue in our Church without separation, whereas we should cut them off when we finde them to be hypocrites. I answer, wee doe separate, as much as in vs lies, for we labour to haue them separated from vs, and also Answ. 1 wee labour to separate our selues from them. First, wee la­bour their separation from vs, desiring their remouall, be­wailing their wickednesse, and our condition that liue in Mesech and Kedar, and reprouing them for their sinnes; and if that will not serue, complayning against them to those that are in Authority, that they may bee excommu­nicate, and withall wee are instant with God by prayer to stirre up the hearts of such as are in Authority to execute his Ordinances vpon them: wee doe what wee can to se­parate them from vs, and it comes sometime to passe, that many are so separated from vs; but if they should not, that indeed were the Churches sinne, and a foule sinne too; yet it destroyes not the true being of our Church. Secondly, Answ. 2 if we cannot get them separated from vs, yet wee separate our selues from them, Hyp. 577. 580. &c. and that is the separation that the Scripture so much beates vpon in priuate persons, as we are more conscionable, so wee doe more separate from them, from their wills, affections and courses; yea, wee must separate as much as conueniently we may from their per­sons, at least from their sinnes, which for our parts wee are perswaded to bee the chiefe separation that the Scripture intends. Yea, but this is a secret separation, say they, vnder [Page 209] hand, not openly knowne. Nay, this is a notorious and knowne separation: For first, it is ingenuously profest on our part, to the mouing of their after-hatred and despight against vs; wee disclayming them that are lewd, swearing and prophane wretches, and that openly, not caring who know it; and likewise it is knowne on their part, they vp­braiding vs therefore very reproachfully, with the names of Puritanes, Precisions, holy Brethren, and such like, because wee will not accompany with them, if this bee not an holy and a plaine separation, What is? I maruell then, the matter being so notorious, that they are not ashamed to say, that wee doe not separate from the wicked: this therefore is an horrible slander. Yea, but say they, yee should separate from them in the Assemblies, from the Word and the Sacraments? I answer, rather the wicked should separate from vs in these things: where the Assem­bly and businesse are naught in themselues, Bernard against Brownists. 1034. where the assem­blies are bad, there the good must separate; but where the assemblies be good, there the bad must separate. as at Playhou­ses and such like, there the good must separate: but where the Assembly and businesse is good in themselues, there the bad must separate; and the reason is good, for it is none of theirs, and the good must tarry and be present, for it is their owne right; and it is sin to refuse Gods ordinances for the pollution of others, 1 Sam. 2.17.24. Yea, but say they, Can your holines sanctifie them? If not, then your Congregati­ons are prophane. I answer; No, our holinesse sanctifies not them, yet our holinesse being true in vs, and openly profes­sed and practised, it shalbe enough to make vs a true visible Church, yea, and an holy Congregation in Gods acceptati­on, and in the charitable estimation of our Brethren. Yea, but say they, their filthinesse defiles you, and your holy things; either really, or at least by imputation? I answer; they defile these holy things to themselues indeed, Numb. 19.22. compared with Hag. 2.14, 15. and Titus 1.15. but not to vs, so long as by faith we receiue them; neither can they defile vs, so long as we communicate not with them in their sinnes, no not so much as by imputation, Galath. 6.3.15.

The fourth Vse. Seeing wicked men and Reprobates Vse 4 [Page 210] may bee members of a true visible Church, this may teach vs to bee wise as Serpents, to try before we trust, be not too credulous to belieue euery show of profession. Our Sauiour saith, Matth. 7.15. beware of false Prophets that come to you in sheepes cloathing, but inwardly they are rauening Woolues, &c. And the Apostle Iohn, 1 Ioh. 4.1. bids vs, Beleeue not e­uery Sprit, but try the Spirits whether they are of God or no. And for this end the gift of discerning of Spirits is giuen to the Church, 1 Cor. 12.10. therefore let euery one of vs la­bour to bee wise in this kinde.

Vse 5 Lastly, this teacheth vs, that seeing Hypocrites and cast­awaies may bee members of a true visible Church, wee must therefore take heed that wee bee not carried away with this common error, that because wee are members of a true visible Church, and haue beene baptized; therefore wee shall certainely bee saued. But take heed, fift and ex­amine, and bee alwaies digging into thine owne heart, for feare of hypocrisie; for though thou makest a good pro­fession as thou thinkest, yet there is that corruption in thy heart, which if it bee not ript vp before God dayly, it will betray thee, and preuaile against thee to fall away, as ma­ny doe in these dayes. Let vs take heed therefore, as the Apostle doth admonish vs, Heb. 3.12. That there bee not in any of vs, at any time, an euill heart and an vnfaithfull to de­part away from the liuing God. As great and as bright stars as thou art haue fallen from heauen; therefore, as the Apostle saith, Let euery one that thinks he stands, take heed lest hee fall; not that he which doth stand can fall, but hee that thinks he stands, take heed lest he fall. Try therefore, and examine thy selfe daily, fift hypocrisie out of thy heart; that so as thou art a member of the Church by possession, so by thy standing and continuing in the faith, and the sin­cere profession thereof, thou maist shew thy selfe to bee a member by right too. And so much for this point, that Re­probates and Castawaies may be, and often are members of true visible Churches. And so much likewise bee spoken of the members of the Church.

AFter that we had spoken of the definition of a true visible Church, in the first place, and in the second place of the causes of it, wee came in the third place to speake of the members of it, wherein wee handled such points, as it pleased God to afford vnto vs. The fourth gene­rall thing consi­derable in a visi­ble Church, viz. the Markes of it. Now wee come in the fourth place to speake of the notes and markes, whereby a visible Church is discerned to be a true Church of God. Wee know that all Souldiers haue their Banners and colours vnder which they fight, and so hath the Mili­tant Church, the Souldiers of Iesus Christ, her Colours and Banner to fight vnder. So likewise euery Corporation and Company haue 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 [Page 212] 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, Reasons why there should be Markes of the Church. 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 1 for the publike testification of faith and Religion to bee in 2 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 saluatiō, 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?

Two qualities of these Markes, to make them legi­timate.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 [Page 213] 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, The first quality and 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 th [...]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, It is attended with three other tha [...] [...] subordi­nate to them. 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, 1 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 2 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 3 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, The second qual [...] 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 [Page 214] 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. Vrsin. 582. Vogel. 727. 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 of the Sacraments, and profession of Obedience to the requiring of them both (that is, to that which they both require) are the chiefest and most infallible markes of a true visible Church. Caluin. inst. lib. 4 cap. 1 sect. 10. in Acts 2.42. I doe not say, that they are the onely markes for many other are assigned, and may be admitted, but not vpon these properties afore mentioned; for they are not essentiall nor better knowne than the Church it selfe, as these are; therefore these are the chiefe [Page 215] and most infallible markes. For proofe of the obseruation, looke into Matth. 28.19. Goe teach all Nations, baptising them (saith our Sauiour) in the Name of the Father, the Son, and the holy Ghost, &c. What is the businesse our Sauiour sends his Apostles about? It was to plant and erect visible Churches in the world; how is that to be done? Go (saith he) teach all nations, &c. First, they must teach the Word; there is the Word preached: secondly, Goe and baptize, &c. there is the Sacraments administred, and though but one bee na­med, as that being of most speciall use, for the present dis­pensation of planting Churches, yet figuratiuely the other is intended: for so you shall find was their practice, Act. 2.41, 42. where it is said, not onely that they did baptize, but that they brake bread also; there is the Lords supper too: and it is not to bee thought, that they went beyond their commission in this: for it was the Ministers part to deliuer it, and the peoples to receiue it. So then here is the Word preached, and the Sacraments administred; and what else are they to doe? vers. 20. Teaching them to obserue and do, &c. there is (at least) profession of Obedience. As if Christ should say; Let them professe at least, that they will obay you; else turne away from them, and shake off the dust of your feete as a witnesse against them. The words are so precise for euery particular in the obseruation, and that from our Sauiours owne mouth, and containing such an absolute description of the office both of Ministers and peo­ple, and the intendment being the erecting and settling of true visible Churches, that me thinks it is as much as if our Sauiour had said; Wheresoeuer these three are performed, there let the World take notice of a true visible Church: and so from time to time wheresoeuer there is any true Church to the worlds end. And what is this but that which I have affirm'd in the obseruation, that the preaching of the Word, and the administration of the Sacraments, and obe­dience of the people to that which they doe both require, are the most infallible and chiefest markes of a true visible Church. Another Euangelist reporting the same Com­mission, [Page 216] speakes as much in effect, though not in such pre­cise tearmes, Mark. 16.15, 16. Go ye into all the World and preach the Gospell to euery Creature, he that shall beleeue and bee baptized, shall bee saued, &c. there is the Word prea­ched, and there are the Sacraments (as before) and there is profession of obedience to them both: for if they beleeue, they must obey. This point is so cleare, that it needs no fur­ther proofe; yet because it is a question betwixt vs and the Papists, and also betwixt vs and the separation, and like­wise among Divines; therefore wee will see further proofe of it: There are other places of Scripture which auouch the same in effect, yet not so pregnantly as these doe, Ioh. 10.4. our Sauiour saith, He goes before his sheepe; that is, before his people, and they heare his voyce and follow him. How doth Christ go before his people? He goeth before them in the Word and in the Sacraments, leading them in the wayes of saluation: for the Word is there expresly named, My voyce; and vnder that, the Sacraments are figuratiuely to be vnderstood, And they heare it, and follow him; there is obedience. Our Sauiour alludes to the custome of the Shepheards in that Countrey, that were wont to tune a voyce to their sheepe, which they hearing and knowing, did all follow. Now this voyce of Christ is his Word; and his Sacraments are parts thereof; therefore if yee aske who are the sheepe of Christ? The answer is ready, They that heare the voyce of Christ, and follow him. As who should say, Where is a true visible Church? The An­swer is, where the Word is truly preached, and at least pro­fessed to be obeyed. The like speech is in the 27. verse of the same Chapter. So likewise in Ephes. 5.26. the Apostle saith, that Christ gaue himselfe for his Church, that he might sanctifie it, and cleanse it, by the washing of water through the Word. Apply these words to the visible Church, then there is the Word, and Water, that is, Baptisme; and vnder that Sacrament the Lords Supper is implied; and there is profession of obedience, for they are sanctified and clean­sed; so that wheresoeuer these are, there is a true visible [Page 217] Church. Answerable vnto these assertions, you shall find it by experience to haue been from the beginning, looke in­to Paradise, Gen. 2.16, 17. there is the Word, Gods Com­mandement giuen to our first Parents; Yee shall not eate, &c. and there were the Sacraments, the Tree of life, verse 9. purposely to signifie and to seale vnto them eternall life, if they did obey; and there was also their obedience acknow­ledged, in that they accepted of their estate, and that vpon that condition. If any doubt of this it is plainely laid downe, Gen. [...].4. Where the woman acknowledged that they were bound not to eate of that Tree, so there is their profession of Obedience: So you see how it was with the Church in Paradise before the fall. Now let vs see how it was with the Church out of Paradise after the fall, Gen. 3.15. There was the promise of the Gospell, there is the Word preached: and Gen. 4.3, 4. There were the Sacrifices, there was Caine and Abel offering Sacrifices, which were representations of Christs owne Sacrifice of himselfe, and consequently of the Sacrifices of the new Testament; and there was also their profession of Obe­dience, in that they brought their Sacrifices vnto God: no doubt but Adam their Father taught them the Doctrine of the Gospell, and how they ought to wor­ship God, and they profest obedience to that he taught, both Caine as well as Abel, for then they were both mem­bers of the visible Church: so heere is the Word, and the Sacraments, and Obedience profest to them both, and so a true visible Church. Likewise that in Gen. 9. from the eighth to the seuenteenth verse; In Noahs time after the floud, there was Gods Couenant made with Noah, so there is the Word, and there was the Bow set in the Cloudes, there was the Sacrament; and thirdly, their profession of o­bedience too; for it is a Couenant, which intends obedience on Noahs part, for else, how is it a Couenant if it be not con­descended to on both parts? And so also in Abrahams time Gen. 17 4 7.10.23. in the 4. and 7. verses God makes a co­uenant with Abraham, there is the Word; and in the 10. [Page 218] vers. there is the Sacrament, Circumcision: and in the 23. verse there is Abrahams obedience, He circumcised Ismael, and all the males in his house. So likewise when God sent to gather his people out of Egypt, first hee deliuers them his Word by Moses, Exo. 3.15. and 6.6. and he giues them the Sacrament of the Passeouer, Exo. 12.3. and in the eight and twenty verse of that Chapter, there is the peoples obedi­ence, The Children of Israel went and did as the Lord had commanded Moses and Aaron, euen so did they. And what was the Law and Sacrifices in the former Te­stament, but euen as the Word and Sacraments are in the new Testament. And did not the Lord require and re­ceiue of the people a precise promise of obedience, euen be­fore hee prescribed them either Law or Sacrifices? This wee may see hee did Exod. 19.5.8. God sent Moses to the people there, before hee deliuered them his Law, and before hee prescribed their sacrifices, to know whether they would o­bey or not: and they said they would. So that vnder the Law there was the Word and the Sacraments, and professi­on of obedience in the people, and so a true visible Church. And so Ioshua renewing the true worship of God, Ios. 1.16.18. redresseth the things amisse, and brings in the Law and the Passe-ouer, and the people they promise obedience in all things, euen as they obeyed Moses. And so in the 2 King. 23.2, 3, 21, 22, 23. When Iosiah restored the Church of God; First, hee caused the words of the booke of the Couenant to be reade to the people in the second verse, so there was the Word: and in the 21. verse, there the King restored the Passeouer, so there is the Sacrament: and in the third verse, there is their obedience, for the King made a Couenant with the Lord, and all the people stood to it: And thus likewise it was in the time of Ezra, as you may read Chap. 7.8. And also in the time of Nehemiah, Chap. 8. & 9. they restored the Word and Sacraments, and made a Couenant with God, wherein they professed their obedi­ence; and so were restored to bee a true visible Church. So then these must needs be the principall markes and notes [Page 219] whereby a true visible Church is discerned, because they are not onely in the instituting of a true visible Church, but also in the renewing and restoring of it, when it is corrupted. It is in this case as with a Campe in the field, who as they are gathered at the first to their Colours and Banners, Non secùs ac belli duces, vt dissipatum clade aliqua exerci­tum recolligant, signa militaria, vel accensos ig­nes, ex edito loce conspiciendos proponunt, quo pedem referant quotquot ex cla­de dispersis, & palantes vagan­tur. Morn. de eccles. p. 27. so likewise if the Campe bee put to flight by the enemy, the Generall hangs out and displaies his Colours and Ensignes, that so they that are scattered may gather to them againe, and that so they may bee a Campe as before: So it is with Gods Church, when it is put to the worst, when it is cor­rupted and polluted, hee displayes the Ensignes and Ban­ners of his Word and Sacraments, that so whosoeuer is fal­len away, may enter into Couenant againe, and become a member of the true visible Church, and fight vnder Gods Banner as well as hee did before. Thus wee see how it was in the former Testament, that these were the true marks of a true visible Church; and so it is also in the new Testament: I will giue you a patterne or example onely in two Chur­ches, and by them you may esteeme of al the rest. The first is the Church of Ierusalem, Act. 2.14, 41, 42. In the fourteenth verse, it is said Peter lifted vp his voice, &c. there is the word preached: and in verse 41. there is the Sacrament of Bap­tisme, they that gladly receiued his Word were baptized; and in verse 42. there is the Sacrament of the Lords Supper vnder the name of breaking of bread: and there is also their profession of obedience, for they continued in the Apostles Doctrine and fellowship, and breaking of bread and prayer; and so there was a true visible Church. The second patterne is the Church of Corinth, 1 Corinth. 1.13. there was Bap­tisme; and in the 1 Corinth. 11.23. There was the Lords Supper, and Chap. 15.1. there was the Word preached, and also their obedience; for the Apostle Paul preacht vnto them the Gospell which they receiued and continued in. So that these are the chiefe and most principall markes of a true vi­sible Church. And where these are, the Word truely prea­ched, the Sacraments rightly administred, and profession of obedience to that which they doe both require, there is a [Page 220] true visible Church of God: The ancient Fathers doe ac­knowledge this in effect; for they say, that the Word prea­ched, and the Sacraments administred, are the chiefest markes of a true visible Church: Morney [...]6.29. but there must be obedi­ence to them both, for that is the Life of all, and indeed, euen the Papists themselues, when they are out of contro­uersie, doe grant the Word and Sacraments are the chie­fest and clearest markes of a true visible Church. And so much for the proofes.

Reas. 1 The reasons of the obseruation are these: First, the Word and Sacraments are the causes, and the definition of a true visible Church, as wee have shewed: and therefore must needes bee the most infallible markes of it. But you will say, how can the same things be the causes and definition, and also the signes and markes too? Yes very well: As for instance, the Sunne-shine is the cause and definition, as also the infallible marke and signe of the Day: and so the Word and Sacraments, being the causes and definition of a true visible Church, must needes also bee the clearest and most infallible signes and markes of it.

Reas. 2 Secondly, they must needes bee infallible markes of a true visible Church, which are alwayes found wheresoeuer a Church is planted, or wheresoeuer it is continued, or wheresoeuer it is restored; but the Word and Sacraments and obedience are found in all these; therefore these are the most infallible notes of a true visible Church. In the first planting, Math. 28.19. and in the continuing, Act. 2.41, 42. and in the restoring, as Ioshua's and Iosiah's times, &c. as we have shewed before.

Reas. 3 Thirdly, wheresoeuer Moses is taught and obeyed with his Ceremonies, there is a Synagogue of the Iewes; where the Alcoran is taught and Mahomet observed, there is a Church of Mahometans: So likewise where the Gos­pell of Christ is taught, and his Sacraments administred, and obedience yeelded to them, there is a true Church of Christ.

Fourthly, where there is good wheat sowen and thriues, [Page 221] and comes up in the blade, is not that a field of wheat? So likewise where the Word is preached, and the Sacraments administred, and profession of obedience to them both, is not this a true Church? Not that profession onely makes a true Church, but because as I have shewed, it cannot be but whereas these are, there is some that doe sincerely pro­fesse.

Fifthly, is not shee a right and naturall Mother, that Reas. 5 brings forth a Childe of her owne body, and after she hath brought it forth, nourisheth it with her owne milke? So likewise the Church that doth beget us by the Word of Truth, and nourish us with the Sacraments, is not shee a true Church?

Sixthly, every Tree is knowne by the fruites, Matth. 7.16, Reas. 6 17. The false prophet is knowne by his false doctrine, for so the place intends: if that bee a sufficient marke to know them by; then true doctrine is a sufficient marke to know the true Church by.

Seuenthly, it is Christs presence that makes a true visi­ble Reas. 7 Church, therefore the Word and Sacraments, outward­ly representing Christs presence, so as nothing else doth, and so making him notoriously present, make a true visible Church.

Lastly, frō the sufficient enumeration of the parts of a true Reas. 8 visible Church, it must be so: none are members and parts of it, but the Ministers and people; now the Ministers do­ing their duties in dispensing Gods mysteries, both for prea­ching the Word, and administring the Sacraments, they are the Ministers of Christ, 1 Cor. 4.1. and the people do­ing their dutie in obeying that they teach, at least out­wardly, they are the sheepe of Christ, Ioh. 10.4. Now which of these markes might be spared; or what other are Vse 1 there that neede to bee added? Therefore where these are, One sort of ex­cepters against this doctrine, and their excep­tion. there is a true visible Church.

The vses of the point are these; The first, vse is matter of reproofe, and that of many aduersaries; First, it reprooues such as except and say, first, that other Congregations be­sides Except 1 [Page 222] the true visible Church, have these markes, and there­fore they are not sufficient, nor infallible markes. I an­swere, Answ. It is true, that other Congregations pretend to haue these markes, as what Heretikes or Schismatikes are there, that will not say, they have the Truth and right faith with them: this is the generall claime of them all, the Scriptures are ours, and for us.

But this is a false pretence, for when it comes to the try­all, it will appeare that it is but their saying, not that it is so in truth; for either they will refuse some part of the Scrip­ture: or else they will mangle and deprave it, or else they will take the Letter for the sense, as the Papists doe in the matter of Transubstantiation, this is my Body; and other He­retikes that because it is said, He shall baptize you with the Holy Ghost and with fire; therefore they baptize with fire, taking the Letter of the Scripture instead of the sense of it. Or else they adde somthing to the word, as traditions and such like; and so though they doe approue, and take it in at the fore-doore, yet they cast it out at the backdoore; so that indeede they haue it not at all, whatsoeuer they pretend: we may say truly therefore that they challenge these markes; but wee cannot say they are theirs, but they still remaine the proper right of Gods true Church. Wee know that the Divels policie and the depth of his subtiltie, is to imitate apishly, the courses of God; that thereby hee may deceiue the more cunningly, and therefore hee will counterfeit Gods owne markes and cognisance; but wee must trie the Spirits, 1 Ioh. 4.1. and the proofe will make all cleare, for Sathan can transforme himselfe into an An­gell of light, and his Apostles can transforme themselues into the Apostles of Christ and his Ministers, as though they were the Ministers of righteousnesse, 2 Cor. 11.13, 14, 15. So then though these lay claime to these markes, and say they are theirs, yet they have no right to them, it is but their vaine bragges, their master Sathan himselfe al­leageth Scripture, and pretends it is for him, but hee was shamefully discouered by our Sauiour, for hee left out part [Page 223] of it, and depraued it, as wee may see Math. 4.6, 7. And so the harlot, Pro. 7.14. said, I have peace-offerings, this day I have paid my vowes, therefore came I out to meete thee: she pretends to pray, but her intent was to play the harlot. And so Zidkiah, 1 King. 22.24. braggs that hee had the Spirit of Prophecie, when indeede it was a lying Spirit, that was in his mouth. So the Congregations of Heretikes and of Schismatikes lay claime to the Word and Sacraments, and say they are theirs, when as indeede they are not; be­cause, they doe either refuse some part of them, or depraue them, or adde vnto them their owne Inuentions. Second­ly, that except and say that many visible Churches haue Except. 2 not these markes, at least not all of them alwayes. I an­swer yes, they haue them all, Answ. and that alwayes in some measure more or lesse, els they are not true visible Churches. For the better vnderstanding hereof consider these two things; first, the different estate of Churches; Two considera­tions necessary. sometimes Gods Church doth thriue and flourish; and then it hath all these markes, without doubt Gods Word is truly prea­ched, 1 the Sacraments rightly administred, and obedience to them both, is professed and yeelded, and that in an high degree. But sometimes a Church of God is not in such an ex­cellent estate, some are but in their beginings newly planted, and so cannot haue all at once, but hath euery thing in its or­der & place: first, the Word is tendred to them, then the peo­ple, if they beleeue and submit themselues and professe obe­dience to it, they are to be made partakers of the Sacraments. First, Baptisme, and then the Lords Supper; so far forth as it is a visible Church, it hath all these marks; these Church's are but in their beginnings, and therefore they haue but the be­ginnings of these notes and markes. Againe, sometimes a Church is in a dying and decaying estate; either by reason of Apostacie, or persecution; if the Church bee in a decaying state by Apostacie, what shall I say to such Churches? I say that so farre forth as these be true visible Churches, so farre forth they retaine these markes, if they be but the remain­ders of a Church, then they haue the remainders of these [Page 224] markes; if it bee a dying and a decaying Church, then it hath dying and decaying markes: So then, these markes must be found in all true visible Churches according to the state of those Churches; if it be a dying Church, then the Word and Sacraments and Obedience are dying and de­caying too; but when it is quite fallen, it ceaseth to be a true visible Church, nor hath it these markes. And so like­wise in the time of persecution, when the Church is so per­secuted, that there are none left to make open profession of the Faith and Religion of Christ, yet so long as there are any that publikely suffer for the Gospell, so long there is a true Church, though troubled and brought low; for by their suffering they professe obedience to the Gospell: and though they are debarred of the publike vse of the Word and Sacraments, yet the fruit and effect of them is still visible, and so they haue these notes and markes in some degree.

2 Secondly, consider in what state or sense these markes are necessarily required in the Church; they should be and sometimes are in the purest and soundest Churches, in an high and excellent degree. There is the true Word without tradition, the true Sacraments, none but those that Christ instituted; true obedience without resistance to any part of the knowne Will of God: and answerably this true Word, must bee truely and soundly preecht; these Sacra­ments onely so administred, as Christ hath commanded without any addition; and this true obedience truly pro­fessed without any sinister respect. And this all Churches are to pray and labour for, and thus it ought to bee in all true visible Churches; but yet they are generally other­wise in all visible Churches, in as much as all are subiect to errors and corruptions; but yet so long as the true markes are found in any visible Church, though they bee not so rightly and sincerely carried as they should, the same is a true Church, though not so pure as some others; if they haue the true Word though mixt with some errors (so they be not such as ouerthrow the foundation) they are a true [Page 225] Church, though more corrupt. As for example, the Church of Galatia, embraced the true Word, but not truly prea­ched; for they taught iustification by workes, Gal. 3.1, 2, 3. and some thinke that they were then in the state of Aposta­cie, and yet they were a true visible Church, and are so cal­led, Gal. 1.2. So secondly, for the Sacraments, looke into the Church of Corinth 1 Cor. 11.22. to the end of the Chapter, they had the Lords Supper, but it was much de­praued, and not so sincerely administred as it ought to haue beene, and yet they were a true Church; and so for the Doctrine of the Resurrection, a materiall point in Religion; there were some that denyed it in the Church of Corinth, 1 Cor. 15.12. and yet they were a true Church.

Lastly, for profession of obedience the Church of Sar­dis, Revel. 3.3.1. had a name that she liued but was dead; Bernard against Separat. 122. 123. they were generally in the estate of Apostacie in that Church, yet because they made profession of obedience, though not sincerely; and because some amongst them did truly professe, as in the 4. ver. therefore it is called a Church: I speake not this to cherish any Church in the corrupti­ons that they are in; but onely to keepe vs from an vn­charitable conceit of such a Church: as not to esteeme it for a true Church, because the Word is not so truely preacht, nor the Sacraments so rightly administred, nor profession of obedience so sincerely yeelded as it ought to be.

Thirdly, they obiect and say, that these are not more Except. 2 knowne than the Church, and so are disabled by your own rule before given from being the principall markes? I an­swer, they must be and are better known than the Church; for seeing that onely is a true Church, which professeth the true Faith, as wee haue shewed before; therefore wee must first know which is the true Faith, before wee know which is the true Church; and so as they must bee more knowne, so they must bee first knowne: I know a visible Church, as a company of men, not by their faith, but as a Church, by their faith only and their profession of it: As I [Page 226] know a Musitian because of his Musicke, not the Musicke by the Musitian. And so much for reproofe of these first sort of Aduersaries that except against this Doctrine.

[...]Second sort of excepters a­gainst this do­ctrine, and their exceptions.Secondly, it reproueth others that obiect and say, that there are other markes required, as well as these; as first, Loue to the Brethren. I answer: This is a part of their obedience which they professe. Secondly, say they, there Except 1 must bee a lawfull Ministery. I answer; that is presuppo­sed, and intended in the two former markes, Answ. when we say, Except. 2 that the Word must be truly preach'd, and the Sacraments rightly administred. Answ. Yea, but say they, specially Disci­pline, Except. 3 that is an essentiall marke? I answer: That is a good marke, Answ. but not essentiall; the Church hath a being, and a wel-being. Discipline is a note of the wel-being of the Church, not of the true being of it: for it is no part of the essence of the Church; and so it is excluded from being a necessary marke of a true Church, because it is not essenti­all. I confesse, where that Discipline wants, that God calls for in his Word, that so farre that Church is an imperfect Church, but yet not a false Church. As a man sicke of the Palsey, his sinewes are weak, his hands tremble, his ioynts are not soundly knit together; this is a crazed and diseased man, not a false man: So that Church that wants Disci­pline, is not well and soundly tied together in the ioynts, and so is an imperfect Church, not a false Church. I speake not this, as I said before, to cherish any Church in their cor­ruptions, for they are to labour against them: but yet let vs iudge charitably; and not say, Such a Church is a false Church, when indeed it is but a bad Church.

Third sort of aduersaries to this doctrine, viz. the Papists, and the Markes they alleage, and answers to them.Thirdly and lastly, there are other aduersaries here re­proued, that obiect against this Doctrine, and they are the Papists. They obiect and say, that these markes are not the principall, but others are more required than these, and that as better markes. They alleage foure; first, Antiquity; se­condly, Succession; thirdly, Multitude; lastly, Vnity or Consent. These are strange markes of a true Church.

1 First, for Antiquitie, can that find me out the true Church? [Page 227] then it would follow, that euery ancient Church were a true Church; and so the Church amongst the Turks should be a true Church, because it is ancient; therefore it is Antiquity of truth, not of place or people. Look what Church main­taines the ancient Doctrine of truth, that is the true Church: so that antiquitie separated from the truth, is no note of a true visible Church. Caine and Satan were anci­ent, yet no true Church: but ioyne this note with the Truth, The true Word preach'd (which is one of our notes) and then it is a true marke.

Secondly, for Succession. What succession of Bishops, 2 or of men that sit in one Chaire? Is this a Note without the Word, or with it? If they say, without the Word, that is fals [...] [...]f with the word, then still they run vpon our notes and markes of the Church: for wee say, that Succession of true and sound Doctrine is a special Note of the Church. Succession of it selfe is no Note; it is as if a man should say, This is my Horse, because this is my Bridle: as if his Bridle would not serue any other Horse.

Thirdly, for multitude, they make that a Note of the 3 Church; but it is quite contrary: for generally the true Church is the fewest in number, and for the most part, the greater number are the worst; and by this Rule in Christs time, the Scribes and Pharises, and Iewes were the true Church, and Christ and his Apostles must be Heretikes.

Lastly, for vnitie and consent, that is no Note, vnlesse it 4 be vnity and consent in the faith and sauing truth of God; so that still all their Notes runne vpon this maine point, of Faith and sauing Truth, which is our Note. For how doth the Church of Rome know her selfe to be a true Church? Surely by the Word, whereby they proue, that shee was once a true Church, that is the ground of all. So that their Notes of Antiquitie, Succession, Multitude, and Vnitie or Consent, came in but to second that, prouing by these, that therefore she is so still, because by the Word it is proved; first, that she hath been a true Church, and so that she can­not erre: doe they not labour by all might and maine to [Page 228] proue it by the Word? that so their Church may be yeel­ded to be Catholike: so that still they iustifie their Church by the Word as well as they can, as that being indeed the onely witnesse to iustifie any Church by. Also, if an here­sie arise, how doe they disproue it, but by the Word prin­cipally? So that still the Word by their owne practice (whatsoeuer for a shift, and for contention-sake they pro­fesse) is the best and truest witnesse, of a true or a false, of a Catholike or Hereticall Church; yea, they themselues put these very things into the definition of a true visible Church (that is, Bellar. de eccles. mili. p. 184. 188. the VVord, and the Sacraments, and Pro­fession) and that chiefly, as Bellarmine: therefore by their owne confession, we that haue these markes, are more cer­tainely a true visible Church, than they that haue any other markes whatsoeuer. So much for the reproofe of these ad­uersaries that except against this Doctrine.

Vse 2 The second Vse is for confirmation to vs, that our stan­ding is good in this Church, because wee haue the true markes of a visible Church. I say not that we haue a pure Church free from all corruption, we must pray against the corruptions of it; but I say we haue a true Church, for we haue the VVord as truly and sincerely preached in our Church, as in any Church, and so we haue the Sacraments rightly administred: and if I should grant, that any thing were miscarried by the wearing of a Garment, or such like thing, yet it hurts not the thing it selfe. And so for Obe­dience, it is true that many doe not professe obedience, but rather prophanenesse; and yet some there are that doe professe truly and sincerely. Therefore let vs not doubt of our standing, but that it is good, and let vs praise God for these good meanes, and labour to profit by them, lest God take them from vs and giue them to others that shall bring forth better fruits than wee haue done. And so much bee spoken of the Notes and Markes whereby a true visible Church is discerned.

WEe haue spoken, as you may remember, con­cerning the Church visible; first, of the De­finition of it; secondly, of the causes of it; thirdly, of the memhers of it; fourthly, of the notes and markes of it. Now wee are to speake in the fifth place, according to the order set downe of the gouernment of it. And it followes orderly; The fifth thing considerable in a visible Church, viz gouernment. for when we haue seene what this Church is, and the causes whereby it is, and the members whereof it consists, and the notes and markes whereby it is discerned from all other companies; then it followes orderly to know in the next place, what go­uernment this Church hath; first, whether it hath any at all; and secondly if it haue any, to know what gouernment this is; that is the point then wee are to speake to, namely, Vid. Pol [...]. 426, 459. Church gouernment. A point in my iudgement, that in re­gard of it selfe, needs not to be so exactly looked into, and precisely stood vpon now, as heretofore: but yet in regard of many vnhappy differences and inconueniences that haue risen about it, and beene occasion [...]d by it in the Church of God; therefore to satisfie the Consciences of some that are weake, and to stoppe the mouthes of others that are cla­morous, humourous, and peruerse; and to maintaine peace and vnity in the house of God, and to iustifie the State of all reformed Churches, professing the sauing faith of Iesus Christ, that howsoeuer they differ from one another in the matter of Church-gouernment, as some haue many fay­lings, and sore blemishes in their Gouernment, yet all are true Churches of God. I say, in these respects I know not a­ny one point of Religion, not fundamentall, so necessary to bee throughly sought into, and aduisedly and duely to bee [Page 230] considered of: Therefore in this regard, I purpose to speake of it as God shall enable mee.

And in it fiue things handled.That which I purpose to speake concerning this point, I will reduce to these heads: First, I will speake of the harmes and euils that haue beene raised, and that haue happened by this question of Church-Gouernment: secondly, I will shew what is meant by Church-Gouernment: thirdly, I will shew how needefull it is in the Church: Fourthly, whether there bee a precise Rule left by the Apostles for this Gouernement: Fifthly, if there bee not, then what is to bee done in this case? Hee that resolues mee in these points, re­solues mee of all that can bee spoken concerning Church-Gouernment.

First, the harmes and euils that haue been raised in the Church of God occasionally by Church-gouernment.Wee will beginne therefore with the first point; The harmes and euils that haue been raised vp in Gods Church hereby. Infinite are the euils which this matter of Church-Gouernment hath occasionally bred, and brought forth in the Church of God; I say, occasionally, not of it selfe; for the thing in its owne nature is holy and good, and therefore naturally can yeeld no such bad fruits, but occasionally as being abused by the malice of Satan, and the corruption of mans heart, hence it is that it brings forth such bad ef­fects.

The fault is partly in the Gouernours, and partly in the gouerned. First, the Gouernors; sometimes when they bee proud and hauty, contemning their inferiours, striuing with equals, aspiring to the highest places, as is euident in the Pa­pall gouernment. And some tokens of bad Gouernours the Scriptures giue vs, as Couetous, giuen to filthy Lucre; abu­sing their places and Authority to their owne priuate gaine; negligent and carelesse, like Gallio in the Acts, ma­king no conscience of the faithfull execution of their Of­fice.

Secondly, there are faults in those that are Gouerned; some ambitiously seeking for higher places, than they are fit for; some are enuious, maligning and spiting their supe­riours; some are sensuall, despising Gouernment; some are [Page 231] ill-tongued, speaking euill of those in Authority; some are obstinate and rebellious, resisting their orders and procee­dings, and will not endure their necke vnder any yoke.

Lastly, some are humourous and peeuish, denying that power set ouer them to bee lawfull, labouring for innoua­tions and changes, and new platformes of gouernment of their owne deuising: contrary to that already established. These and the like Aduantages hath the enemy from time to time wrought vpon, therby to disgrace Church-gouern­ment, and to make it the greatest trouble-state in the Chri­stian world. What was it that the Disciples contended a­bout in our Sauiours time? Luk 22.24. Was it not the mat­ter of Church-gouernment? Who should be the chiefest amongst them, and so the Ruler and Gouernor of the rest: By this occasion the Diuell made strife amongst the Apo­stles. And what bred those great broyles and contentions in the primitiue Church, betwixt the Easterne and the We­sterne Bishops? Was it not Church-gouernment, which should bee the highest See; and who should bee the high­est and chi [...]t Bishop? To goe further; what brought forth Anti-Christ into the world, and that aduanced the Pope to that high pitch which hee came to; was it not Church-gouernment? The Pope audaciously ingrossing all Soueraignty in the Church to himselfe, and many good Bi­shops and Churches in their weaknesse yeelding too much to him in that kinde, by the peruersenesse of the gouerned. In a word; what dishonour hath hereby beene done to God? What disgrace to Religion? What hinderance to the prosperous successe of the Gospell, and of the Kingdom of Christ? What furtherance and aduantage to the King­dome of Satan? What heart-burning hath it bred amongst some? How hath it alienated the hearts of others from vs, and that in many that otherwise are inclinable towards vs? What tumults hath it bred at home? What clamours a­broad? What griefe hath it brought to our friends and well affected? What reioycing to our enemies and profane persons? What distractions and doubts hath it bred in [Page 232] weake and tender Consciences? What disheartning and discouraging hath it beene? How many excellent Ta­lents for Gods ministry, haue beene hereby buried in the ground without profit? And so consequently many congregations destitute of their faithfull Ministers, and of their heauenly food, and left as a prey to the Rauening Wolues by this meanes, had they not by the prouidence and wisedome of our Gouernours beene otherwise prouided for.

I dare vndertake, that in all likelihood (had not the Di­uell cast this bone amongst vs, and throwne this businesse of Church-gouernment, as a football before vs, for euery one to runne after, and so to set vs all together by the eares) this Church of England through Gods blessing, had been this day the most famous and flourishing Church that euer was in the world; whereas now this businesse, this onely businesse of Church-gouernment, hath occasionally by the peeuishnesse of some, hatched, nourished and brought forth much ignorance, prophannesse, vncharitablenesse, contempt of holinesse, neglect of Gods ord [...]ces, loose­nesse, and licentiousnesse; I grieue to thinke on these things, and I can haue no pleasure to speake of them; and we may be all ashamed of them before God and the World, and it must be euery ones care and endeauour to be instant with God by prayer, that in his good time he would be pleased to redresse these foule euils; yet here I haue mentioned them, to the end that we may be both whetted on by these considerations to looke the more carefully into this busi­nesse; and also that we might be admonished to carry our selues the more temperately and moderately towards it. And so much of the first point, namely, of the harmes and euils that haue happened occasionally by this matter of the Church-Gouernment, though in it selfe holy and good.

Second thing in Church gouern­ment, what is meant by it.The second point is, what is meant by Church-Govern­ment? Yea see here two words, Church and Gouernment, and each of these may carry three senses. First, for the word Church, wee are not here to vnderstand it of the Catholike [Page 233] Church, for that being dispersed ouer all places of the world cannot well be brought within the compasse of the same Lawes, nor ruled by the same earthly Gouernours; it is impossible for the reatures to weild such a great charge. The sole Gouernour of the Church in this sense is Iesus Christ, the onely Head thereof. And the onely Lawes it is to be gouerned by, is the presence, power and direction of the Spirit: but here we vnderstand it of a particular visible Church, whether it be Parochiall, Nationall, or Prouinciall: for these being confined, and bounded within their seuerall places, may, and must haue their seuerall Lawes and Gouer­nours, euery one for and within it selfe: of this Church it is that we here speake of, whether it be greater or lesse. Now we come to the next word Gouernment, which word in a generall sense signifies to maintaine; secondly, in particular to gouerne. First, in generall, in respect of the state of na­ture, as wee are men, so the Lord gouernes, that is, main­taines and preserues his Church, seating euery particular Church in the place where it is, making a Fence about it, feeding and clothing them, supplying their wants, affording them helpes and meanes for their reliefe, defending them from their enemies, deliuering them from dangers, causing them to thriue and prosper in outward things, and couering them with his fauour as with a shield. And this kind of Gouernment the Lord extends ouer the whole world, yea, euen to the wicked, as well as to the faithfull; yet with this difference: to the wicked in the common fauour of his prouidence; to the faithfull in the speciall fauour of his Grace in Christ: for euen in the very temporall blessings that the faithfull haue in this life, they are theirs by Grace and promise in Christ. And therefore, to the wicked they perish in the inioying of them, they haue no further benefit of them but outward and temporall; to the faithfull they are helpefull and seruiceable in some degree, to the worke of their eternall saluation: for so God intends them, and so the faithfull accept and vse them. This is for the generall Gouernment of God, in respect of the state of nature, as we [Page 234] are men. Secondly, there is a particular Gouernment in re­spect of the estate of Grace, as we are men professing the sauing Faith of Iesus Christ, and so the Gouernment is two­fold, inward and outward. First, inward; and this is pro­per to the Spirit of Christ, God onely ruling in the hearts of his chosen, as a King by the power of his Word and Spirit, conuerting them from the seruice of sinne to the ser­uice of God, causing them to beleeue Gods promises in Christ, and so iustifying vs from our sinnes, crucifying the old man, and quickning the new, acquainting vs with his will, and framing vs to obedience, putting good motions from time to time into our minds, and stirring vs vp, and enabling vs to entertaine them graciously, and to giue place vnto them, and so sanctifying vs: and further he assures vs of Gods loue and fauour, and our election in Christ, and so comforts vs: further, he increaseth these and other Graces in vs euery day more and more, so long as wee are in this world, till at length they bee fully perfected in vs, and wee receiued into his Kingdome of glory in heauen, and so hee glorifies vs. This, this is the right Kingdome of God, and of Christ, whereby God raignes in vs, as King here, and makes vs to raigne as Kings with him for euer hereafter. This is the inward Gouernment. Se­condly, the outward Gouernment, that is, the power and direction that God hath put ouer to the sonnes of men, for the well gouerning of the Church, whereby there must bee first sufficient and painefull Ministers to in­struct the people in the wayes of saluation, teaching them Repentance towards God, and Faith in Iesus Christ; and secondly, there must bee others that are holy and religious men, chosen for their Assistants, for the dispatch of such Ec­clesiasticall businesse, as they may bee helpefull in. And thirdly, there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church, for the maintaining of peace and order in the Church, for the punishment of sin and sinners, and for the encouragement of well-doers, and for the bet­ter [Page 235] execution of all such ordinances, as the Lord in this case hath prouided to bee done in his Church. And this is the Gouernment which we here meane, and which wee seeke after, that is, the power and direction, and administration that God hath committed to his Church, specially to the Ministers and ouerseers thereof, to see that the whole body be well ordered, and that euery member carry themselues godly and religiously, both in priuate, especially in publike both towards God and the World.

In the third place wee are to speake of the necessity of Church-gouernment, The third thing considerable in Church-gouern­ment, viz how needfull it is. how needfull and necessary it is in the Church for the good thereof. For the better vnderstan­ding of this Point wee must know, that there is a twofold necessitie; one absolute, the other conditionall. Absolute, that is, when one thing is so necessarily required to another, as that it cannot be without it. Secondly, there is a necessi­tie that is not absolute, but conditionall; that is, when one thing is so necessary to another, as that it cannot well bee without it: of this latter sort, the necessity of this Gouern­ment in the Church of God is: for the Church may bee without it in some kind of being, but it cannot haue her well-being except this concurre. The Point lyes fit to bee handled by way of Obseruation, and therefore so I will deliuer it.

The Obseruation is this, namely; Doctr. That there is neces­sarily required an outward forme of Gouernment in the Church of God, to bee exercised and administred by men. All the former part of the Obseruation, as neces­sity, Church, and gouernment haue beene before ex­plained; onely the last words, administration by men, needes some opening. I say, it must bee administred by men: I doe not say, It must bee deuised of men: for it must be of Gods owne ordaining; either in particular, or at least in generall; and it must bee administred, that is, men, as Ministers, and Instruments must put in execu­tion that which God hath ordained. And what men must these bee? Surely they must bee members of the same Con­gregation. [Page 236] For first, these men must not bee such as are of no Church; for what haue wee to doe with them that are without, or they with vs? Nor secondly, it must not bee done by them that are members of another Church; for what hath one Church to doe to meddle with anothers Gouernment, except it bee by aduice; or in case of necessi­ty, or in such causes as concerne diuers Churches; but they must bee members of the same Church. These are the par­ties that may, and must Administer this Gouernment: so that wee see, the Note stands vpright, namely, that of neces­sity there is to bee required an outward forme of Gouern­ment in Gods Church, to be exercised and administred by men. For the proofe of this point, in Rom. 12.4, 5, &c. The Apostle compares the Church to a body, and Professors to parts and members of that body; Now (saith hee) euery member hath not the same office; no, for that were superflui­ty, and would breed confusion: but seuerall members are tyed to seuerall offices, for the good of the whole body. Now there the Apostle speakes of outward gouernment in the Church, as verse 5, &c. and there must bee sundry Offi­ces and Officers to exercise that Gouernment, and who should these bee, but the members of the same body? In the 1 Cor. 12. from the 12. to the 21. verse, there the Apo­stle presseth the same comparison further, and growes to more particulars, calling one the eye, another the foote, the hand, the head, &c. of purpose to shew, that as in the body and the parts thereof it is so ordered, that some are to go­uerne, others to be gouerned: so it is in the Church, some must gouerne, others must be gouerned; and still vnder­stand, that the Apostle speakes of outward Gouernment in the Church: and that they that gouerne, must bee mem­bers of the same Church, for so the comparison holds, they must bee members of the same body. And this the Apostle doth set downe generally for a rule, in the first Epistle of the Corinthians, Chap. 14. vers. 40. Let all things be done decent­ly and by order: where wee see, that the Apostle expresly commandeth order in the Church, that is Gouernment: for [Page 237] it is all one for things to be well ordered, or well gouerned; and it is intended of outward businesses in the Church, as verse 26. Where the Apostle speakes of their comming to­gether; and it is a Charge, Let all things, &c. there is the ne­cessity of it, and all is imposed vpon men, as we see in the 26 verse; Brethren, when yee come together, &c. yee that are members of the same Church. And according to this gene­rall Rule, so the Apostles carry themselues; the Apostle wri­ting to Timothy, 1 Tim. 3.14, 15. saith, These things write I vnto thee, that thou mayst know how to behaue thy selfe in the house of God. Now that which hee wrote to him of was, partly of outward Gouernement, as verse 1. and forward, where he speakes of the Office of a Bishop; and the words in the fifteenth verse shew it plainely; hee writes to him that hee may know how to behaue himselfe in the house of God; that is, in the Church of God. But you will say, hee was but a particular man, and therefore what doth this con­cerne the whole Church? I answer, Though it were writ­ten particularly to him, yet hee being the chiefe ouer-seer in that Church, it consequently concernes the whole Church. And this was so necessary, that hee would not respite it till his comming, though hee were to come shortly, but for the more suretie hee wrote before-hand, that so the Church might not bee destitute of so materiall an ornament, as out­ward Gouernment is: And he charges Timothy most se­uerely in Chap. 5. vers. 21. and in Chap. 6. vers. 13. and 14. that the same be duly obserued. And so in Tit. 1.5. there the Apostle writing to Titus, that was Bishop of the Church of Creta; saith; For this cause left I thee in Creta, that thou shouldest continue to redresse the things that are amisse, and that thou shouldest ordaine Elders in euery Citie, &c. There by name are two principall parts of outward Gouernment set downe, redressing things that are amisse, and ordaining elders. And these are imposed vpon Titus being Bishop of that Church, and that of necessity; for he was left there for this very cause. And in the second and third Chapters of the Reuelation, there are directions sent from heauen to the An­gels [Page 238] of the seuen Churches, and that for many things that did concerne euen the outward, as well as the inward Go­uernment of the Churches. If wee looke into the estate of the Church from time to time, we shall see that the practice was answerable, that still of necessitie there was outward Gouernment in the Church. Our Sauiour while hee was vpon earth among his Disciples, how orderly did hee go­uerne them? When any thing was amisse amongst them, how quietly did hee order it? How orderly did hee send them out to preach? How carefully did he giue them Rules for the outward Gouernment of the Church for the time to come? So the Church after Christs ascension, how well was it ordered and gouerned? As wee may see, Act. 1.13, 14. Where it is said, that the Apostles continued with one accord, in prayers and supplications with the women, and Mary the mother of Iesus, and his Brethren. And Act. 2.42. they con­tinued in the Apostles Doctrine and fellowship, and breaking of bread, and prayer. And Act. 6.2, 3, &c. When that matter of difference arose concerning the poore, how wisely did they order it? and chose out men from amongst them fea­ring God, for the performance of this businesse. So here we see how well the Church was ordered and gouerned after our Sauiours Ascension. See it further Act. 15.2. and for­ward; when there arose dissention in the Church about Circumcision, what did they doe? They called the Apostles and Elders together, and so they ordered what should bee done in that businesse: so here wee see is outward Gouern­ment still. And so Phil. 1.1. the Apostle writes to the Bi­shops and Deacons of that Church, that is, to the Gouer­nours of it. So that we see, that of necessity there is required an outward Gouernment in the Church of God to bee administred by men. And so much for the proofe of the point.

Reasons, and that of some sorts.The Reasons are many and of diuers sorts: some are drawne from the nature of God; some are drawne by com­parison from other Assemblies: the third sort are drawne from the persons that are to be Gouerned, and the last sort [Page 239] are drawne from the Offices, that are to be exercised, and the businesses that are to be done in the Church.

The first sort of Reasons drawne from the nature and will of God are these: First, God is the Author, not of confusion, First sort of Reasons. but of peace, as wee see in all the Churches of the Saints, 1. 1 Cor. 14.33. The Apostle giues all the Churches of the Saints for instance in this point, that God is the Author of peace in all them; as hee commanding it, and they obeying. Now what peace can there bee, or how can it be maintained, but by Gouernment? therefore wheresoeuer there is a Church of Saints, there must of necessity bee Gouernment. Againe secondly, Holinesse becomes Gods House for euer, saith the 2: Prophet, Psal. 93.5 but without Gouernment there can be no Holinesse, at least in the outward man; and therefore of necessity outward Gouernement must bee in the Church.

The second sort of Reasons are drawne by comparison from other Assemblies; Second sort of Reasons. what Company is there without Gouernment? In heauen there is order and Gouernment amongst the Saints and Angels themselues: some amongst the Angels for order sake are aboue the rest, there are Prin­cipalities, and Powers, and Thrones, &c. I do not say, as the Papists doe, that one Angell is aboue another in degree, but in order at least; Christ is the Head and gouernour of them all, and that personally: so there is a Gouernment in hea­uen. And as it is in heauen, so it is in earth; What Company or Corporation either in the City or Kingdome, is, or can consist without Gouernment? And is not the Church the Company of Gods Saints (so they are called, Ps. 89.7.) and can that be without Gouernment? So in an house there can be no peace, nor liuing together in it without Gouernment. The Church is the House of God, the City of God, the Kingdome of his owne Sonne; and therefore there must be of necessity an outward gouernment in it exercised by men: yea, Hell it selfe, though it bee the place of all disorder and confusion, yet they haue some Gouernment amongst them­selues, else their kingdome cannot stand.

[Page 240] Third sort of Reasons.The third sort of Reasons are taken from the nature of the persons of whom the Church consists, and they are men, and therefore to be gouerned, and that by men. Some are tractable, and these are gently to be led: others are ob­stinate, those are to be drawne with strong hand: some are Nouices, and they are to be fed with milke; others are of stronger growth, and they are to be fed with stronger meat: some are out of the Church that must be called in, these are to be admitted; others are within the Church misdemea­ning themselues, these are to be cast out. Therefore there must be Order and Gouernment in the Church for the do­ing of all this.

Fourth sort of Reasons.Lastly, there must be gouernment in the Church, in re­spect of the offices and businesses that are to be done in it; the Word and the Sacraments are outward things, and therefore are outwardly to bee administred: Officers are to be chosen, Lawes to be made, controuersies and conten­tions are to bee pacified, the Sicke are to bee visited, the Poore are to be releeued, Offences are to be punished, and sundry other things are to be done, which without outward Gouernment it is not possible they should bee well done. Therefore of necessity there must be this outward Gouern­ment in the Church.

Vse 1 The Vses of this point are these: First, this is against Anarchy, and for reproofe of such as will haue no Gouern­ment in the Church; their owne necks will endure no yoke, and therfore they blush not to say, that there should be no yoke at all laid vpon Christians; and some of them haue gone so farre, that they will not endure ciuill Magi­stracy neither, they hold it vnfit for the estate of the Gospell to be vnder Gouernment. Wee are called to liberty, say they, Iesus Christ hath set vs free, and therefore we need no Gouernours. It is true, wee are called to liberty, but wee must not vse our liberty as a cloake to our sinnes. What liberty and freedome is it that wee haue? Is it not from sin and Satan, and the curse of the Law? It is not a state of li­berty, in respect of the outward man, but in respect of the [Page 241] inward man: for the best liberty the outward man can haue, is, when it is made conformable to the ordinances of God, and such wholesome Lawes as by his direction are esta­blished; we are free indeed from sinne that it should not raigne ouer vs, and we are free from Satan that he cannot condemne vs, and we haue a freedome from the Law, that wee are not subiect to the curse of it: but yet we are still bound to doe that which the Law commands, and so to obey our Gouernours, and to submit our selues to outward Gouernment, onely we are free from them in our Consci­ences, that they should not be Lords ouer that. Yea, but say they, wee are a Law vnto our selues, wee need not any Rulers. A proud allegation from a presumptuous spirit, who is there amongst vs that hath made any triall of his heart for obedience to God, but is guilty to himselfe that he is dull and backward, and needs reproofes, and admoni­tions, and censures, and all too little to keepe him within the compasse of obedience; the humble soule feeles such a rebelliousnesse within it selfe, that it cryes out not to God onely, but to man too; O, I am a miserable sinner! I pray yee looke to mee, watch ouer me, reprooue me, exhort me, censure me, terrifie me with shame and punishment for my sinnes: for my rebellious heart must be so bridled, or else it will breake forth outragiously into sinne. Wee know what the Apostle said of himselfe, Rom. 7. That he was sold vnder sinne. Therefore this comes from a proud spirit in them to say, they haue no need of Gouernment, because they are a law vnto themselues. We see the inconuenien­ces that it breeds in particular men; what would the incon­uenience be to the whole body, if it were suffered in gene­rall? surely much more: as it was with the Israelites when there was no King in Israel; so would it be in the Church, if there were no outward Gouernment, euery man would doe what he lift.

Secondly, it reproues those that hold Church-gouern­ment Vse 2 as an indifferent thing; they thinke it no great mat­ter whether there be any or not; it may bee, or it may not [Page 242] be, say they, and yet the Church may doe well enough. But these are sufficiently disproued by the former incon­ueniences that follow where no Gouernment is. And had this been the mind of Christ and his Apostles, they would neuer haue taken such precise order for it in euery Church. And surely, the Churches that maintaine this Doctrine, are not the Churches of the Saints: for in all the Churches of the Saints, God is the Author not of confusion, but of peace and order, 1 Cor. 14.33. and so likewise that particular member that maintaines it, is no sound member of Gods Church.

Vse 3 The third vse is for reproofe of those that hold out­ward Gouernment essentially necessary to the Church, as if the Church without this, could haue no being at all. I for my part desire, and would gladly go as farre as I see Christ and his Apostles haue gone before me; and where they stay, there would I stay too. I find that the Church can ne­uer be long nor well without Gouernment, but yet it may be sometimes without it, and yet bee a true Church. It is true of the inward Gouernment, for where that is not, it is not possible that the Church should haue any being at all, but it is not so of the outward. Therefore we must rightly distinguish betwixt the inward and the outward Gouern­ment, Fiue differences betwixt the in­ward and out­ward gouern­ment of the Church. otherwise we shall run into many absurdities. First, the inward is meerely spiritual, the outward is for the most part bodily, that is, such as affects the eare, or the eye, or some other parts; onely it is thus farre spirituall, in regard of the end it aimes at, that is, to make vs spiritually minded. 1 Secondly, the inward is proper to God, and reserued to 2 him onely; the outward, though it be from God too, yet 3 it is committed to the administration of men. Thirdly, the inward is peculiar to the faithfull and elect alone, God rules in their hearts and consciences, iustifying and sanctifying them, and none others; the outward is common to all that professe themselues to be members, though they be hypo­crites. 4 Fourthly, the inward is the highest and principall, the outward is but a seruiceable dispensation fitted to the [Page 243] inward. Fifthly, the inward seconds the outward, and 5 makes it effectuall and fruitfull; the outward doth but leade vs by the hand (as it were) to the inward. I note this difference the rather, because many men doe clamorously exclaime, that Christ is robbed of the one halfe of his King­dome, when that outward forme which they pretend is not obserued. [...] And this is the Brownists exception: You (say they) deny Christ to be your King, because you owne not his Discipline which he hath prescribed. I am [...] the Apostle; Gods Kingdome consists no [...] of meates [...] drinkes, and of outward Rites, but of righteousnesse and peace, and ioy in the holy Ghost▪ the principal part of God Kingdome is, when hee rules by his Spirit in the hearts of his children: and therefore if there were any such Disci­pline prescribed by the Word as they pretend, yet wee should not lose the one halfe of Christs Kingdome, though it were not obserued. Happily it is not knowne to them that doe not obserue it, and then it is no Rebellion; if it be knowne by them, the sinne is much the greater, if it bee not obserued. But yet Christ may still exercise his Kingdome in the hearts of many members of the Church by his Spirit, though this were wanting. The case may seeme to bee well paraleld by our outward and inward worship in prayer: the outward worship is but an appur­tenance to the inward, for the inward may be true with­out the outward. And so Discipline is rather an appurte­nance to Gods Kingdome, than the Kingdome it selfe; so that we see that Gods Church may be without Discipline, though it cannot be well nor long without it; where out­ward Gouernment is wanting, the Church may bee defe­ctiue and maimed, yea halfe dead in outward shew at least, and yet a true Church still. Ye [...], but are not the Word and the Sacraments parts of the outward Gouernment and they are necessary to the very being of the Church [...]here­fore some part of the outward Gouernment is essentiall to the Church. I answer; That they are not necessary to themselues, but by accident, because they [...] [Page 244] to the inward, as that it cannot be without this. And be­sides, the Word and the Sacraments are not so much of the outward Gouernment of themselues, but rather the car­riage and manner of vsing of them, is of the outward go­uernment. Lastly, I answer, they are simply necessary, as they are the causes and gathering of the Church, but not as they are parts of outward gouernment. As Moses his message and gathering of the Israelites to the Lord, was one thing, his gouerning of them another. So that the Word and Sacraments must be considered in both these respects, and so in respect of gathering the Church, they are simply necessary, not in respect of gouerning of it. So that out­ward Gouernment is not simply necessary to the being of the Church, but to the well-being onely.

Vse 4 Fourthly, seeing there is an outward Gouernment neces­sary in Gods Church for the well-being of it; then this should teach vs to rest content with that which we enioy, and to be careful to liue in obedience to it, and to be thank­full for it, and to bee earnest with God by prayer for the supply of it, where it is wanting: for though it concernes not our life, yet it concernes our health; though it concernes not the being, yet it concernes the well being of the Church; and euery man is to make conscience of it in his place, both those that gouerne, that they gouerne according to Gods word, and those that obey, that they obey according to Gods Word.

Vse 5 Lastly, this reprooues those that take vpon them, not as men and Ministers to exercise this Gouernment, but they will bee Lords; they will take vpon them against Gods Word to deuise a new Gouernment: So the Pope, he will not onely exercise the Gouernment as a Minister, but as a Lord. The Apostles Rule is directly against it, 1 Pet. 5.3. where he giues all Ministers charge that they should rule, not as Lords ouer Gods heritage, &c. yet the Pope hee will be Head and Lord ouer all Churches on earth. Yea, but say the Papists, though wee say, he is Head of the Church, yet we meane a ministerial Head, as I haue said heretofore, [Page 245] the very name of the Head of the Church is harsh and dangerous, yet this word Ministeriall qualifies it well, if it be soberly vnderstood, it may agree to a particular, but ne­uer to the generall Church ouer all the World, as the Pope challengeth it. And so much for this point.

WEe haue already entred into the businesse concerning Church Gouernment: In hand­ling whereof wee propounded these things in order to discourse vpon: First, of the harmes and euils that this matter hath occasionally brought forth in Gods Church: Secondly, what is meant by these words, Church and Gouernment: Thirdly, how necessary it is in the Church: Fourthly, whether there bee any prescript forme of Church-Gouernment for euerie par­ticular set downe in the Word: Fiftly, if there be not then, what is to bee done in this case. Of the three former wee haue already heard. Now wee are, as God shall enable vs, The fourth thing considera­ble in Church-gouernment, viz. whether there be any pre­script forme of Church Gouernment in euery particular set downe in the Word. to speake of the fourth; Whether there bee any prescript forme of Church-Gouernement in euery particular set downe in the Word. It is naturall to euery man, when hee heares that such a good thing there is, and that it is be­hoouefull and necessary to his owne vse, to haue a longing desire after it, he would then faine know, where it is be to be had, and how hee may come by it. I doubt not but this is your pure minde in this case; you haue heard that there is a Church-gouernment; you haue seene also how necessary it is to the well-being of the whole Church, and the mem­bers thereof: Now you would cast about to see where it is to bee had, that so you may bee made partakers of it. For the satisfaction of this your desire; I will propound it here [Page 246] by way of question; Whether there be any prescript forme of Church-gouernment in euerie particular to bee found in the Word? For if it bee found any where, surely it must be found in the Word. For first, it being Gods owne Ordinance as you haue heard, it must haue Gods owne warrant; and ordinarily there is no warrant from God but in his Word. Secondly, that which is to bee gouerned, being the Church, the House of the liuing God, it must bee fashioned to his owne mind: for who is to prescribe Orders for the gouer­ning of the House but the Master of the house? And who shall prescribe Orders for this House, the Church, to bee go­uerned by, but Iesus Christ the Lord and Master of this House. And wee cannot know the mind of the Lord, but by the Spirit of the Lord; and Gods Spirit reueales Gods minde, onely by Gods Word. Therefore wee must doe in this case, as in all other doubtfull and difficult cases in Reli­gion; Flie to the golden Rule, Isai. 8.20. To the Law and to the Testimony, if they speake not according to this Word, it is because they haue no light in them. Gods Word must bee consulted withall, and what that faith, must bee embraced: If wee haue not the light of Gods Word in it, we are blind and dumbe, and no light is in vs at all. This Rule of the Pro­phet is seconded by our Sauiour himselfe, Ioh. 5.39. Search the Scriptures, &c. they testifie of me; not onely of the per­son of Christ, who or what hee is; but of his minde what hee would haue vs to doe in all our courses. What the Scrip­ture saith here­in, deliuered in two positions. Now what the Scripture saith, and what order it takes in this kinde, may be truly and plainely deliuered in these two Positions: First, that the whole substance of Church-gouernment is so set downe in Gods Word, as that euery particular Church may receiue instruction how to bee gouerned by it. Second­ly, that there is not any one set particular forme of Church-Gouernment so set downe in the Scripture, that euery Church may receiue instruction thereby, how to be gouer­ned in euery particular ceremonie and discipline. These two positions being well vnderstood doe teach vs all things needfull to bee knowne in this point. There may seeme to [Page 247] bee some contradiction betwixt them; the one affirming, that there is a forme of Church Gouernment set downe in the Word; the other denying it. But this is onely in shew a Contradiction, and is easily reconciled by this distinction: It is one thing to speake of the generall, another thing to speake of the particular. The affirmatiue Position saith; That it is wholly set downe there in the generall, and partly in the particular. The negatiue saith; It is not there wholy in euery particular. These Positions I purpose to deliuer by way of Obseruation, that so I may speake the more plenti­fully vpon them, The first drawn into an Obserua­tion. and that they may bee the fitter for your vnderstanding.

I will beginne with the first; which is this; namely, Doctr. 1 That the whole substance of Church-Gouerment is so set downe in Scripture; that euerie particular Church may receiue instruction and direction thereby, how they ought to bee gouerned. This Doctrine I doubt not, but it is the certaine Truth of God, Matth. 28.20. Teaching them to ob­serue, and doe whatsoeuer I haue commanded you. First, wee must here presuppose the necessity of Church-gouernment, as I haue taught before: and secondly, that it is Gods or­dinance, as I haue also before shewed; and then it must needes follow, that Christ gaue it in charge to his Apostles, and so they taught it, and that not by preaching onely, but by writing too: For what they preached, they writ the sub­stance of it; so that euen in their writings at least the sub­stance of this businesse is contained: and this is the more likely, because about that very time, that is, somewhat be­fore his Ascension, hee spake vnto them of the things which appertaine to the Kingdome of God, Act. 1.3. which if we vnderstand not of the substance of Gods Kingdome, which is inward in the hearts of his Children; but of the appurte­nances of it, as it seemes to bee, then it cannot bee fitter ap­plied, than to this matter of Church-Gouernment: For what doth more neerely and properly appertaine, or is an­nexed to that Kingdome than this? Now the Apostles must teach all that Christ taught them; but Christ taught [Page 248] them this; therefore they must teach it too; and that not by preaching onely, but by writing too: for what they preacht, they writ the substance of it; therefore there is suf­ficient matter to bee found in Scripture, to direct euery Church in the substance of Church-gouernment. Let vs come somewhat neerer to the point: Ephes. 4.11, 12. It is there said, that Christ did therefore giue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers for the repairing of the Saints, and for the worke of the Ministry, and for the edification of the Body of Christ. Whereby it is plaine, that by those which Christ so gaue to be Apostles, &c. there is sufficient direction left, for the edi­fication of the whole body. Now Gouernment is one speci­all meanes for edification, yea, and for the gathering of the Saints, and for the worke of the Ministry; and therefore that is not vntaught by them, and so consequently not vn­written at least for the substance of it. Ad to this that which the Apostle hath in 1 Cor. 12.5, 9. especially in vers. 28. and then it will appeare to be cleere enough; where the Apostle tels vs of administrations and gifts, & so comes to those that are endued with those gifts, and that are to exercise them, whereof though some be temporall, yet others are perpetu­all: Which if wee adde to that, Ephes. 4.11. then here is suf­ficient prouision ordained of God, and set downe in his Word for euery Church to bee directed by, for substance of Gouernors, and Gouernment. And consider that this is not spoken of the Corinths onely, but of the Church in generall; God hath ordained some in his Church, &c. that thereby it might bee plaine, that it is appliable to euery particular Church. The like place is in Rom. 12.7, 8. where the Apostle speakes of Offices in the Church, and of them that vse them. These places then laid together, proue the point. Let vs come to examples of Churches in Scripture, to proue the point further. Wee haue examples of this in two Churches in Scripture, that were best prouided for in this kinde, and that is in the Churches of Corinth and of Ephesus. Take the Church of Corinth for an example, and see how suffi­ciently [Page 249] it was prouided for in this kinde; and that in most particulars: for they had the Word, and the Lords Supper, Sects and Offenders were punished, yea, and generally they haue Rules giuen them for the whole Carriage of Gods worship, as in the 1 Cor. 14. Consider what Rules of edifi­cation and Order hee there prescribes, and extends them to all Churches in their kinde; and say then whether all Churches bee not sufficiently prouided for in the generall, for this matter of Church-gouernment. See this also in the Church of Ephesus, Act. 20, 28 Consider the Charge there giuen to all the Ouerseers of that Church, that they should feede the flocke, &c. that is, gouerne them, as well as teach them. Consider the manifold instructions hee giues them there, how they should carry themselues; and with­all consider the particulars he chargeth Timothy withall in both his Epistles, for the Gouernment of the Church and say, if this Church were not sufficiently prouided for in this kinde. If you yet doubt of it, beleeue the Apostle, Act. 20.20. where the Apostle saith, that hee had kept nothing back from them, that was profitable: so that if Church-Gouern­ment bee profitable for them (as surely it is very necessary) then for the substance of it they were sufficiently instructed. And so it will follow, that all other Churches must bee so too, either more or lesse, though happily not in that degree of perfection as these were. And so much for the proofe of the point.

The Reasons of it are these First, it is so in matters of sub­stance, Reas. 1 both for duties of life, and for matters of faith; name­ly that the whole substance of it, is so set downe in Gods Word, that euery particular man may receiue Instruction thereby how to carrie, and how to gouerne himselfe. If this bee so for a particular Christian in matters of faith and practice: then this being a matter partly of faith, but more of practice, and being for the good of the whole body of a Church, therefore the substance of it must needs bee set downe in Gods Word.

Secondly, it was so in the Iewish Church in the former Reas. 2 [Page 250] Testament; God set down the matter of Church-Gouern­ment very precisely for the substance of it, and that in most particulars; and therefore he doth so with the Church in the latter Testament: for must not the Church now bee as well prouided as then; surely it must in matters of sub­stance.

Reas. 3 Thirdly, Christs care of his Church proues it. It is not credible that hee so tenderly louing her welfare, and so gra­tiously prouiding euery thing else for her, that hee would faile her in this, leaue her without Gouernment, at least for the substance of it. It is not credible but that Christ being the Sonne, would bee more faithfull in Gods House, than Moses being but a Seruant, as the Apostle makes the com­parison, Heb. 3.4, 5, 6. Or shall wee beleeue, that Christ was not so carefull of the whole Church, as Paul was of Ephe­sus? But Paul wrote sufficiently to Timothy, how hee was to gouerne and to behaue himselfe in that Church, 1 Tim. 3.15. therefore Christ being more faithfull than Moses; and more carefull of the whole Church, than Paul was of Ephe­sus, must needes leaue sufficient direction in Scripture how euery Church ought to be gouerned, at least for the sub­stance of it.

Reas. 4 The fourth Reason is drawne from the Churches insuf­ficiency, if shee were left to her selfe. Alas, the Church is but a company of men, blind and ignorant, not able to di­rect and gouerne themselues: besides, they are headstrong and wilfull that they will not be ruled, or else they are pe­remptory in their owne conceits, loth to part with their owne inuentions, though they are neuer so much against the Word: therefore Christ must leaue direction, and where but in his Word?

Reas. 5 The fifth Reason is taken from the sufficiency of the Word, 2 Tim. 3.16, 17. For the whole Scripture is giuen by inspiration from God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse. But how farre forth is it thus profitable? The Apostle saith in the 17. verse, That the man of God may bee absolute, being made perfect to all [Page 251] good workes. That the man of God may be absolute; Who is this man of God? Surely Timothy, and such as he is, that are in the chiefest place for Gouernment in Gods Church; and these must be perfect to euery good worke; and there­fore to this worke to gouerne aright. Therefore, if gouern­ment bee a good worke, and that the Scriptures make the man of God perfect to euery good worke, then also it instructeth him, and maketh him perfect in this good worke.

Lastly, the maine businesse in this matter of Gouern­ment Reas. 6 is set downe, and prouided for by name in the Scrip­ture; there is the Word, and the preaching of it; the Sa­craments, and the administration of them; Officers and their Duties; and visiting the sicke, releeuing the poore, ca­sting out the infectious, and such like, as might bee shewed by many places of Scripture: yea, if any man can name any other substantiall part or businesse of Church-Gouern­ment, I dare vndertake to shew in the Word, that there is some good order at least in generall taken for it. So much for the Reasons.

The Vses are these: First, here is a Rule for all Churches Vse 1 to goe by in their Gouernment; wee must follow the Rule and direction of God in his Word; as Moses in building the Tabernacle, was to doe all things according to the pat­terne which he saw in the Mount: so must they doe euery thing in the Gouernment of the Church, according to the patterne set downe in the Scriptures. Two extremes to be auoided. And here two extre­mities are to be auoided, that some haue fallen into; First, 1 let vs take heed wee goe not too farre as some haue done, that haue been exceeding bold and presumptuous this way, taking vpon them to coine new Lawes, and to deuise new Officers, and to erect a whole new forme of Gouernment, and to intrude it vpon the Church. Others there are that pretend to goe no further than Christ hath prescribed in his Word, yet they obtrude more on the Church than euer he meant, though not of their owne heads, as they say, but vn­der pretence of his owne Ordinance. Others make that [Page 252] perpetuall, which is but temporall, as the workes of Mira­cles, &c. these things haue been the occasion of much mis­chiefe in the Church of God; and therefore howsoeuer the intent of these may be good, yet the euent is naught; as if the euent of them be at any time good, yet the practice of them is foule and naught: for hereby they accuse the Scrip­ture of insufficiency, and Christ himselfe of neglect, that hee did not, or of want of wisdome, as if he could not prouide sufficiently for his Church.

Secondly, as we must not goe too farre, so we must take heed that wee come not too short; for that is as great a sin to leaue out any thing that God hath prescribed, as to adde any thing thereto; to decline from Gods Word either to the right hand or to the left, is alike sinfull; to charge Christ with superfluitie as well as with defect, are alike euill. Thus they erre that make those Offices, or Officers temporall, which Christ hath made perpetuall to endure to the worlds end: For this is to charge Christ with superfluitie. There­fore the best and safest course in this businesse is to do thus: The whole body of a Church, both Magistrates, Ministers, and people are to consult with Gods Word, and to intreate God by prayer to open the Scriptures to them, and to open their vnderstandings, that they may see what is pro­pounded to them therein in this case, and that they are to embrace, and not wilfully either to take or refuse any thing, but with submission to receiue better aduice, if God send it them; and accordingly they are to proceed, as in Christs stead, and as if himselfe were personally present to direct them what is to be done in this case.

Vse 2 The second Vse, is to teach vs Obedience to Church-go­uernment: for seeing it is Gods ordinance, it must be embra­ced and obeyed, and yeelded to; else if wee resist it, we resist God, because we resist Gods Ordinance; this is specially to be prest in our Church for the Christian Magistrates sake, who hath ratified such a Gouernment amongst vs; for his sake we must yeeld, yet alwayes in the Lord: the Consci­ence is free from being subiect to men. But you will say; [Page 253] What if I liue in a Church where I thinke their Gouern­ment is not according to Gods Word? I answer: First, that though euery particular in that Gouernment cannot bee maintained by Gods Word, yet in the generall it may bee soundly maintained. Secondly, I say, that except thou canst disproue it, on very good ground out of the word, thou must take it on their words that impose it, and thou must obey it till thou bee better resolued. For this is the Rule concer­ning outward Gouernment in the Church, when it is impo­sed by the Magistrate, it is not left free to vs, either to obey or not to obey; but wee must obey, vnlesse we haue a good warrant out of Gods Word against it. But what if I doubt, must I yet obey, before I am resolued? Yes, though thou doubt of it, yet thou must obey, except thou canst bring some sound proofe out of Gods Word against it, either di­rectly, or by necessary consequence.

Vse 3 Lastly, this teacheth vs thankfulnesse to God in Christ, for that he hath so sufficiently and carefully prouided for vs, not onely for matter of Doctrine, but of Gouernment; not for our being onely, but for our well-being too. A louing Father will not teach his Childe onely how to liue, but also how to liue orderly and healthfully, and how hee may go­uerne himselfe with grace and credit to the world. So Christ prouides not onely for the being of his Church, and for the life of it, but also for the health and grace, and well-being of it. A good Shepheard prouides not onely pasture to feed his sheepe, but hee hath his Crooke too to gouerne them, and keepe them in order. So our chiefe and heauenly Shep­heard furnishes vs not onely with Doctrine, but also with Discipline too in a sufficient manner; he prouides his Word and Sacraments to feede and nourish vs, and he hath Disci­pline his Rod, to keepe vs in the right way. Alas, what would haue become of vs, if wee had been left wholly to our selues, and to our owne direction; the silly sheepe is not more ready to goe astray, and become a prey to the Wolfe and Beare, and Lyon, than wee are ready to runne in­to the snares of sinne, and by our misdemeanors to betray [Page 254] our selues into the hands of Satan, if wee had not the Rod and Staffe of our blessed Shepheard, his holy Discipline, to guide vs in the right way. Lord, saith the Prophet Ieremy, I know it is not in man to direct his owne steps. We may tru­ly apply this speech to the Church: It is not in her to de­uise her owne Gouernment: If Christ therefore had not prouided for her in this case, but had left her to her selfe, a thousand to one she had neuer hit on the right way; or if she had, she could haue had no comfort of conscience in that case, nor hope of blessing in the course, because still shee would haue been vncertaine and doubtfull, whether it were of God or not. Therefore as it is and must bee from the Lord, so let vs blesse and praise the Lord our good God, that hath so mercifully and plentifully furnished vs in this kinde. And so much of the affirmatiue point, namely, that the whole substance of Church-gouernment is so set downe in Scripture, that euery particular Church may receiue in­struction and direction thereby, how they ought to be go­uerned.

Second thing considerable in this fourth point of Church-gouernment, viz. that there is not any one particu­lar forme of Church-gouern­ment for euery particular, set downe in Scrip­ture.Now I come to the second point; the negatiue Position, namely, That there is not any one particular forme of Church-Gouernment set downe in Scripture, that euery particular Church is precisely bound vnto, to obserue for ordering euerie particular. This being a negatiue Position as you see, must bee content with negatiue proofes; for see­ing the question is, whether there bee such a Gouernment in Scripture for euery particular, or not, and seeing the an­swer is, that there is not; no maruell then though there bee no direct place to confirme it. But you will say, that many together will. I say, No, many laid all together will not: they that pretend there is such a thing, must instance in some such places in the Word where it is proued; else the con­trary is presumed to be true. And so it followes, that the re­futation of such allegations, is the direct proofe of the Posi­tion. Therefore for proofe of this negatiue Position; First, I say, no place of Scripture saith, that there is, or prescribes that there should bee such a particular forme of Church-Gouernment, [Page 255] &c. for euerie part of discipline: nay, nor ma­ny places conferred, and laid all together doe not. For mat­ter of substance, and in generall, there is proofe enough, as wee heard before in the former point, but not for any parti­cular forme in euery particular, &c. As there is no place that affirmes or prescribes this particular forme of Church-Go­uernment: so I say further, there is no example for it in all the Scripture. There is no question, but that if our Sauiour, or his Apostles had intended any such forme of Gouern­ment to bee obserued in euery particular, either they would haue giuen it in expresse charge particularly, or at least there would haue beene some notorious patterne of it in some Church, but there is no such in Scripture. To instance in the best Churches, Corinth and Ephesus were the best proui­ded for in that case; yet these had no particular forme of Church-Gouernment, whereunto they were precisely bound. First, for Corinth, there was more written to that Church for matter of outward Gouernment, than to any o­ther Church; yea, almost as much as to all others; yet it was not prouided for in euery particular, no, not in regard of it selfe: in many particulars it was well prouided for, in all it was not by writing, for some the Apostle respited till his presence, 1 Cor. 11.34. Other things will I set in order when I come. So then the Church of Corinth was not pro­uided for in euery particular by writing, for her selfe, much lesse was it so prouided for, as that euery Church should be directed thereby. But you will say, are not the Church-or­ders of the Church of Corinth, the Lords owne Comman­dement? 1 Cor. 14.37. Yes; they are to them of that Church, so farre as was directly inioyned them, but not to all Churches else: So likewise for the Church of Ephesus, though it were then the most famous Church in Asia, and plentifully prouided for that way, yet it was not so proui­ded for, that euery Church should be directed by it; nay, it was not prouided for in euery particular for it selfe. But you will say, are not particulars profitable? If so bee they are, then the Apostle Paul saith to the ouerseers of that [Page 256] Church, Act. 20.20. I haue kept nothing back that was profita­ble for you; and therefore not those particulars? I Answer: Surely, particulars are profitable, and therefore this Church had enough in generall, whereby they might frame vnto themselues such particulars as were needfull for them: but they had not all particulars, this place proues the former Po­sition well, that the substance of Church-gouernment is set downe in the Word, wholly in the generall, but not in eue­ry particular, though they had some to measure the rest by. Yea (but there is a further matter for Gouernment in the Church of Ephesus, than in any other Church) for the Apo­stle imposeth on Timothy a charge of perpetuity, as in 1 Tim. 6.13. I charge thee in the sight of God, &c. that thou keepe the Commandement without spot, vntill the appearing of our Lord Iesus Christ. So then that Gouernment which hee chargeth him withall, was to bee perpetuall? I answer, first, that that Commandement is chiefly, if not onely of faith and holinesse. Secondly, if it be vnderstood of Gouernment, yet that was but personall to Timothy, that he should keepe it as much as in him lay; and also it was onely for that par­ticular Church, and for those particular things there com­manded (which came farre short of euery particular) that they should perpetually bee there obserued; this is the charge hee giues Timothy. Lastly, I answer; If it bee ex­tended to euery particular Church, it must be vnderstood of matters of substance, which as wee haue heard, must be per­petuall in all Churches. So that wee see there is no proofe for this, nor no example in Scripture, nay, there are exam­ples against it, because wee finde not the same Gouernment in all Churches: for some wanted that which others had, and so (by this rule) one of them should haue sinned; as in the Church of Philippi, there are onely Bishops and Deacons named. So that wee see there is no particular forme of Church-Gouernment for euerie particular set downe in the Word, for euery Church precisely to bee ruled by.

Reas. 1 The Reasons of the point are these: First, it is impossible it should bee so, the multitude and varietie of particulars be­ing [Page 257] infinite, and still new occasions arising in the Church dayly, which if they were foreseene, yet they could not bee written, the world could not containe the bookes, as the Euangelist speakes, of the Word and workes of our Saui­our. What ciuill Law was there euer, that the best heads haue been layd together to deuise, that were sufficient at the first for euery particular, but by new occasions still increased for particular causes? Yea, but though men could not, yet God could haue prouided for that? But yet he did not; yea, I say further, that the Word of God, though it bee a most perfect and absolute Law of faith and life; yet it prescribes not for euery particular, what is to bee done; but there are generalls from which, and some particulars by which the rest are to bee drawne and measured. That is the first Reason, the impossibility of it.

Reas. 2 Secondly, if it were possible, yet it is inconuenient and vn­fit; fit; for euerie seuerall Nation and Countrey haue their se­uerall States and Customes, and ciuill Gouernment; so that that which is decent in one, is not decent in another; that which will stand with some ciuill Gouernment, may not stand with another; and therefore it is vnfit to impose the same particulars on the Churches in euery seuerall Go­uernment. As for Instance; it is a decent thing in some Churches to weare long haire, in some it is not: In some Churches it is decent to haue the head couered, when they prophesie, in some it is not; therfore where its decent, it may bee done; where it is not decent, it may not be done: so that Decency is held still in the generall, though that the particu­lars faile and differ, as farre as the East is from the West.

Reas. 3 Thirdly, some things we haue, & must haue in our Church Gouernment, which in the Apostles times, and many yeares after was not so; and that is the Christian Magistrate, who hath a chiefe stroke in Church gouernment, & that by right from God; who dares deny it? And therefore it was ne­uer meant, that the same particulars should bee in all Chur­ches. And so no particular forme of Church-gouernment is [Page 258] left in the Word in euery particular, whereunto all Churches are to conforme.

Reas. 4 Lastly, some things they had in the Apostles times by practice, Act. 6.1. and there was Commandement about it too, as well as about other offices; as widdowes; 1 Tim. 5.3. and yet this is not of necessitie required in any refor­med Church. So much for the Reasons.

Vse 1 The Vses are these; First, this should teach vs to moderate and stay our selues, and to set our harts at rest, frō seeking af­ter such a particular, precise, and necessary forme of Church-gouernment for euerie case in Gods Word. It is but vaine labour, let vs neuer think to find it: for the generall we may, and for many particulars; but for euery particular we may not. How many excellent wits haue euen tyred themselues out in this businesse? How long and how grieuously haue many learned and holy men vexed themselues about this Question, and yet cannot agree among themselues? Some pressing more particulars than others, as that the chiefe Go­uernour is but for a yeere, or by turnes, &c. Yea, how haue some, and how doe some to this day, wrest Scripture, laying violent hands on Gods owne holy Booke, sometimes put­ting out somwhat; as Timothies Bishopricke in the Post­script to the second Epistle to Timothie; so sometime they put in, though not into the Text, yet cunningly they adde it, as in Eph. 4.11. where it is said, Pastors and Teachers; they say, and some Pastors, and some Teachers, to make them a diuerse Office: so likewise they mis-interpret, as in Phil. 1.1. where they will haue Bishops to signifie lay-Elders, a thing neuer heard of that they were called Bishops, and so they are exceeding unconscionable in handling the Word in this businesse; Obiect. and all to maintaine their owne conceit of Go­uernement. But you will say was not the Church of the Iewes prouided for in euery particular? And why then is not ours as well prouided for as theirs? I answer: First, Answ. 1 that the Church of the Iewes was a particular Nationall Church, and so might the better be prouided for in particu­lar. [Page 259] 2 Secondly, I answer, that some particulars were not pre­scribed by them; yea, I say further, that the certaine forme of Church-gouernment amongst them in euery respect, is not at this day knowne by any, and yet wee haue the Scrip­tures, where this was recorded. For my owne part I pro­fesse I cannot, by all my poore endeauours and small rea­ding, come to any full vnderstanding in euery particular of that Gouernment, neither could I euer heare or reade of any that could. And so likewise I professe for matter of Church-gouernment now vnder the new Testament, by all my labours and endeauours, and prayers vnto God, I could neuer see it in euery particular set downe in the Word. For the generall substance it is, and for some particulars, enough to receiue some good direction for the rest, but in euery particular I could neuer see it.

Vse 2 The second Vse is for refutation and reproofe of all such as pretend their particular Gouernment to bee Gods ordi­nance, and condemne all others. As first, the Papists, they alleage this, that their Gouernment is Gods Ordinance: for Christ, say they, when hee was on earth, minding to erect one vniuersall head ouer all, as his substitute, and that all the Churches in the world should be at his becke and Go­uernment. First, he erected it in Peter, and from him it came to the Pope, and so it is to contiene for euer; and therefore (say they) whosoeuer is not vnder this head, is no part of Gods Church. But of all oppositions to this Obseruation, this hath the least colour of truth; and these opposites haue least colour of Scripture for them of all other: for besides that there is no precept nor example for it in Scripture, they are both most directly against it. First, for precept, looke in Luk. 22.25.26. The Kings of the Gentiles raigne ouer them, &c. but it shall not be so among you, &c. there is our Saui­ours precept directly against it. And so for example, looke in Act. 15.13. We shall see that Iames Bishop of Ierusalem, moderates the matter in question, and giues sentence in it, which is the Office of a Bishop, and which Peter should haue done, if hee had been head of the whole Church. Be­sides, [Page 260] what meant Paul to write to Rome, and to Corinth, and Ephesus, and other Churches, and to prescribe Orders for them; if Peter had been Head, it had been his Office, and he must haue performed it; and if he were dead, why did not his Successour doe it? Likewise when commande­ment came from heauen for reformation of the seuen Churches in Asia, why were they not reuealed to Peter; or he being dead, to the Pope his Successour, but that they must be reuealed to Iohn in Pathmos; if the Pope had been Head of the Churches, the Epistles should haue been sent by him, or at least by Iohn from him. So that they haue no colour for their Gouernment.

Lastly, this reproues those of the Presbytery that say, that their Gouernment and their Rulers which they require are plainely set downe in the Word, and is an ordinance of God to endure for euer. Yet this is not sufficiently furni­shed in euery particular: for first, they are not certaine whe­ther the Office of a Pastor and Teacher be diuerse; or if they be so, then secondly, they know not whether they may not be in one and the same person: thirdly, whether of necessi­tie all these must bee in euery particular Congregation, so that it doth not suffice that they bee in some parts of the Church where most need is. And lastly, the Christian Magi­strate who hath a chiefe stroke in Gouernment, they speake nothing of him; neither doe they interpret any of those places, where the Apostle speakes of Rulers, of the Christi­an Magistrate, though I am verily perswaded, that it is to bee vnderstood of them: And therefore they erre in these particulars. And so wee see that there is not any one parti­cular forme of Church-gouernment set downe in Scripture which euery particular Church is precisely bound to ob­serue, as prescribing to it euery particular in Gouernment.

HAuing propounded fiue principall heads to bee treated vpon touching Church-gouern­ment, as namely, First, the harmes and euils that this matter hath occasioned in Gods Church. Secondly, what is meant by these words Church and Gouernment. Thirdly, how necessary it is in Gods Church. Fourthly, whether there be any prescript Rule in Gods Word for it. And lastly, if there bee not, then what is to bee done in that case? I haue proceeded in the foure former, as God hath enabled mee: The fifth thing considerable in Church-gouern­ment. Now I come to speake of the fifth, namely; That if God hath not ordayned any prescript forme in his Word for euerie parti­cular in gouernment, then what is to bee done in this case? The Resolution whereof it is to bee fetcht from that which hath been formerly spoken. For whereas euery particular Church must haue her particular gouernment, and the Word hath not prescribed any one set forme for all Chur­ches to obserue in euerie particular, as I haue shewed in the second Obseruation of the former Lecture: Therefore e­uery particular Church, out of their owne power and wise­dome, and being guided by the generall forme set downe in the Scriptures, as oft as necessity requires, must make the best supply and prouision for themselues herein that they can: howbeit, because the whole substance of Church-gouernment is set downe in the Word, &c. as I shewed in the first Obseruation of the former Lecture; Therefore the Church must not be presumptuous and licentious, as if it were arbitrary, and as if they might ordaine and do what they list: But they must carefully see that whatsoeuer prouision they make in this kinde, bee such as may well [Page 262] stand with those generall rules and directions which the word affords: I take not vpon mee here to define what is prescribed in Gods word; what not; this is a hard taske, too curious for mee, and too tedious for you; That is left to the enquirie of the particular Churches, euery one for it selfe; and the promise of the Spirit to leade the Church in­to all Truth of speciall vse for this purpose, both to instruct the Church what is prescribed, and what is not; as also to helpe and direct them what to take, and what to leaue, and how to behaue themselues in such cases of Gouernment, wherein they are destitute of particular warrant for each particular case from the word: yet because I would faine in­forme you throughly of the whole businesse, so farre as is needfull to know, I will (God willing) inlarge my discourse farther than I thought to haue done, and labour to rip it vp from the very bottome.

The whole forme of Church-gouernment consisteth of three principals.The whole forme of Church-gouernment (as I conceiue) consists of three principalls or Pillars (as I may call them;) First, of some Actions and duties to bee performed in the Church; Secondly, of some Persons or Officers that are to performe these duties in the Church; And thirdly, of some Lawes and rules that these persons are to be directed by, in the execution of these actions and duties which are to bee done in the Church. And if once you can tell these things; first, what is to be done in Church-Gouernment; secondly, by whom it must bee done; and thirdly, how and after what manner, and vpon what ground, and with what Con­ditions they are to bee done; you may sit downe well sa­tisfied and resolued in this point. In the handling of all these points I shall bee in danger, either to be too intricate, or too tedious; too intricate, if I should handle them ioyntly, all to­gether; or too tedious, if I should frame a seuerall discourse for each particular by it self: To preuent both, I wil first pro­pound them all in a generall view by themselues; and then I will instance in two or three particular duties, fitting them with their Officers and Lawes; that so any man of vnder­standing may learne thereby to doe the like in all the rest.

[Page 263]First, First, the dutie: or actions to be done in Church-gouernment, and they are sixe principall. wee will beginne with the Duties or Actions to be done in Church-Gouernment; haply I shal not touch them all, but I will labour to touch the chiefe and principall, and those to which all the rest may bee referred. The principall Duties are these: First, Order must be taken that the Word and Sacraments, and Prayers bee had in the Church. Se­condly, there must be election of Officers from time to time, as occasion shall require. Thirdly, Duties of Charitie must bee carefully and religiously practised. Fourthly, censures and proceedings against Offendors must be executed. Fifth­ly, order must be takē for calling publike Assemblies. Lastly, order must bee taken for the ouersight of all these things.

1 To beginne with the first, Order must bee taken for the Word and Sacraments, and Prayers; I ioyne and couch all these together, because there is a most neere and necessary league, and affinitie betwixt them. Vid. separat. s [...]bis [...]. 137. For as the Word is to beget faith; so the Sacraments, as seales and pledges, ac­company it, for the more palpable Assurance of ou [...] increa­sing in it: and Prayer is to bee ioyned with them both, that they may bee effectuall and powerfull for edification. First, for the Word, order must bee taken that it may bee had in the Church: first, the Canonicall bookes of the old and new Testament must bee extant. And how must they bee extant? Surely in their owne originall languages, because if there bee any corruption in the Translation, wee may runne to the Originall, so that it must be had in the originall languages. And in what Copies? Surely the best that be to be had. But what then, euery one cannot vnderstand these languages, they may bee in a Nation whose language is not the Mother-Tongue; What must bee done then? Surely wee must get the most faithfull and best Translati­ons that are; and when they are got, what must the Church see to bee done with them? First, some of these Copies must bee laid vp in a safe and secret place, that if Desolation should come, yet the written Word may bee preserued: so the booke of the Law, 2 Chron. 34.14. which was thought to bee written by Moses owne hand, was found in a secret [Page 264] place, where no doubt it had been laid vp by Gods speci­all prouidence to bee preserued from that common hauock which was in the Land; so that some Copies must bee laid vp in safe and secret places. Yea, but that is not enough, but there must bee some extant in places of publike and re­ligious Assemblies, as it may seeme to bee in our Sauiours time, Luk. 4.16, 17. where our Sauiour comming into the Temple, there was a book of the Prophecy of Isaiah deli­uered to him: So that they must bee extant in the publike Assemblies. And how must they bee extant there? Not as dumbe shewes, but as the liuely voyce of God to bee read openly; so was the case, Act. 13.27. The word of the Pro­phets were read euery Sabbath Day. And not onely so, but it must bee preacht too; that is, conscionably expounded and applied: So you may read, Act. 13.15. that there were Lectures of the Law and of the Prophets. And that the Ruler of the Synagogue sent to Paul and Barnabas, saying, That if they had any word of exhortation, they should say on. And this is our Sauiours charge, Mark. 16.15. Goe preach the Gospell to euery Creature. And so it is the Apostles charge to Timothy, 2 Tim. 4.2. Preach the Word, bee instant, &c. And this is so necessary, as that it is the power of God to saluation, Rom. 1.16. we cannot bee saued without it. And it is impossible wee should beleeue without the preaching of the Word: How shall they beleeue in him of whom they haue not heard? and how shall they heare without a Prea­cher? Rom. 10.14. And this was the practice both of Christ, and of his Apostles; they preacht the Word. And as the Word must bee taught, so it must bee heard, vnderstood, and obeyed; therefore our Sauiour saith, Luk. 11.28. Blessed are they that heare the Word of God and keepe it. And there­fore the Apostle, Colos. 3.16. saith, Let the Word of God dwell in you plenteously: hee vseth a very elegant Speech, as if hee should say; Let it not come as a Stranger, to tarry with you for a little while, but let it dwell with you, &c. And as it must bee heard and obeyed, so it must bee dili­gently conferred vpon; that is it which is commended in [Page 265] the men of Berea, Act. 17.11. that they searched the Scrip­tures, to try whether the things were so that Paul taught them. So there must bee care had for the Word wee see. Secondly, there must be care had for the Sacraments: first, that they be vsed, and none other, which Christ instituted; and secondly, that they bee administred in the same man­ner that our Sauiour did administer them; so it is comman­ded, Matth. 28.19. Go teach all nations, baptizing them, &c. there is the Sacrament of Baptisme inioyned; and in the 1 Cor. 11.23. there is the Lords Supper; and the practice of them appeares in both the Epistles to the Corinthians, and by name for the Lords Supper in that first Epistle cha. 11. v. 25. where the Apostle deliuers not onely the substance of it, but in some measure the circumstances of it also. Lastly, the Duty of Prayer, that must bee had in the Church, that pray­ers must bee publikely made in the Church: we haue the ex­hortation of the Apostle to it, 1 Tim. 3.1. I exhort, that first of all Prayers bee made for all men &c. where hee intends it of publike Prayer, and exhorts to it as to a chiefe duty, I exhort, that first of all prayers bee made, &c. and so in the 1 Cor. 14.16. And the practice of the Apostles is answerable to this Act. 1.14. after Christs assension, they continued with one accord in prayer, &c. So you see how that in well-gouerned Churches, the Word, and Sacraments, and Pray­er are to bee had and vsed. Wee haue an example for all these together, Act. 2 41, 42. where it is said, That they which gladly receiued the Word were baptized, and they con­tinued in the Apostles Doctrine, and fellowship, and breaking of Bread and Prayer. So there was the Word, and the Sacra­ments, and Prayer. Here many good and profitable obser­uations might bee had, but they are here onely handled as by the way, and wee haue handled some of them before in the markes and notes of a true visible Church; and the maine thing in them rests to bee handled in the instances when wee come to them. So much for the first point, that the Word and the Sacraments, and Prayer must bee had in the Church.

[Page 266] The second du­ties to be done. Vid. Zegred. 120.The second point is election of Officers from time to time as occasion requires, this must bee had too: for a du­ty to bee performed necessarily requires an Officer to per­forme it. And the Duties being of sundrie kindes, so must the Officers bee too that manage them, else there would bee disorder and confusion; and none must intrude or thrust themselues into such places of their owne heads, for that were intolerable presumption, Heb. 5.4. No man taketh this honour to himselfe vnlesse he be chosen of God as Aaron was: there is no warrant of Conscience, either in them that thus intrude to execute such offices, nor in others to obey, nor no hope of blessing by either: Therefore there must be electi­on of Officers in the Church, that is, there must bee a law­full Assignment of such men to such Offices. When a Church is first planted, it is one of their first Duties, to pro­ceed to the election of Officers, as Act. 14.23. They ordained them Elders in euery Church by election. And so in Titus 1.5. Titus was left in Crete, when the Church was first planted, to ordaine Elders in euery City. Againe, as there must bee election of Officers when the Church is first planted; so there must be election for the supply of Officers, when any are displaced, either by death, or for their misdemeanor, o­thers must bee placed in their roomes by election. And thus did the Apostles when Iudas was fallen away, they fell to election by lot, for another to supply his roome, Act. 1.21. Againe, when the Church of God is increast, and when by multitude of businesse, those that are Officers haue as much already to doe, as they can turne their hands to, other Officers are to bee added by election. And this was the case, Act. 6.2, 3. When the multitude of Disciples grew, there was a murmuring because the widowes of the Grecians were neg­lected in the dayly ministration. Now the Apostles had greater matters in hand, and therefore it was vnmeet for them to tend to it; therefore said they, Chuse you out seuen men from among you, &c. And so when the people of Israel were increased, and that Moses knew not what to do, Exod. 18.21, 22. Iethro his Father in Law gaue him counsell to [Page 267] chuse other Officers to assist him, and so he did. So that election of Officers is a needfull duty in the Church. Now as this must bee done in regard of all Officers, so especially there must bee election of Ministers, such as labour in the Word and Doctrine, as they hauing the chiefe businesse to deale in: and their election consists chiefly in two things; Ordination and Assignation to some particular place.

First, Ordination, that is an Action whereby men are se­parated to the worke of the Ministery, and whereby they are enabled to doe some things, which they could not doe before, as in the power and vse of the Keyes to binde and loose; and some other things they may doe lawfully now, which they were able to doe before, but not lawfully, as to preach and to administer the Sacraments, &c. these depen­ding vpon lawfull Ordination; such an Ordination we find, Act. 13.2, 3. where Paul and Barnabas were separated to the work of the Ministery, but not assigned to any one par­ticular place. And in the 1 Tim. 4.4. where the Apostle saith to Timothy, Despise not the gift that is in thee, which was gi­uen thee by Prophecy, and the laying on of the hands of the Company of the Presbytery: where the Apostle speakes of his Ordination, before he came to be assigned to a particu­lar place: for as yet he had no certaine Charge till he came to Ephesus, and the Apostle speakes as of a thing done be­fore: that is for Ordination.

In the second place we come to the appointment of them to some particular place, where they may exercise their gifts, and to performe the worke of their Ministery, where­by there is a mutuall reference betwixt the Minister, and those whom hee is set ouer, hee being their Pastor, and they being his Flocke. And so the Apostle left Titus in Crete, that he might ordaine Elders in euery City, Tit. 1.5. that is, that he might ordaine them, and appoint them in euery Ci­tie; for both these vsually doe, and should goe together, that is Ordination and appointment to some particular place, specially amongst vs, though in the Apostles times, there were Ministers at large: but this is not good amongst [Page 268] vs, we haue no such large Commission as the Apostles had, but wee must haue reference to a certaine people, and to a certaine place. And so Act. 14.23. They ordained Elders by election in euery Church: there they did ordaine Mini­sters, and appoint them to a certaine place. And surely, whatsoeuer is rightly done in this kind, the Lord himselfe acknowledgeth for his owne handy worke, Act. 20.28. Take heed to the Flock ouer which the holy Ghost hath made you ouerseers, &c. I speake all this while of the outward calling onely, for that is in the power of the Church; the inward is meerely, and immediatly from God. The Church is to try and examine the inward too by the proofe of their gifts, and by charging them in the sight of God to speake the truth herein, whether they find that Gods Spirit hath made them willing and able for the Mini­stery, but to conferre it on them they cannot. So much for the second point, election of Officers.

The third sort of duties to be done.The third point is the duties of charitie and mercy, they are to be done in the Church, next to the duties of pietie to God; the duties of mercy and charitie are most carefully to be performed, and to bee prouided for in the Churches of Christ. I speake not so much of spirituall duties of charity, concerning spirituall distresses, as to comfort the wounded conscience, to beare with the weake, to haue compassion on our Brethrens infirmities; but chiefly of outward bodily charity, which concernes the outward state of our Brethren; as first, the sicke must be visited; secondly, the dead must be bu [...]ied; thirdly, the needy must be releeued; fourthly, the Ministers must be maintained. In these foure consist all the duties of mercy and charity to be done in the Church. First, the sicke are to be visited, the Text is cleare for this in Iam. 5.14. If any man bee sicke, let them call for the Elders of the Church, &c. And this must not be done for fashion sake af­ter a ciuill manner, but for conscience sake, after a religious and Christian manner wee must pray with them and for them for their recouery, and for a speedy and comfortable end; we must offer our seruice to them for any good office [Page 269] in that necessity; we must comfort and incourage them a­gainst the terrours and pangs of death; we must stirre them vp to put their house, especially their soules in order. Thus we must labour euery way to fit them for the time of their dissolution: thus wee must visit the sicke. Secondly, the dead are to be buried; this is commended for a good work of mercy by Christs owne words, Mark. 14.6, 8. when the Woman powred the boxe of Oyntment on his head, some murmured at it, but our Sauiour saith, She hath wrought a good worke on me, for shee is come afore-hand to annoint my Body to the Buriall: so hee approues Buriall for a good worke.

And seeing that Sepulchers and Burials are monu­ments of our Resurrection (for that was the first and true vse of them amongst the faithfull) where should this bee practised more than in the Churches of God, where the Re­surrection is most and best taught and beleeued. Thirdly, the needy are to bee releeued, the naked must be clothed, the hungry must be fed, &c. and this dutie consists of two branches, collection and distribution. First, there must bee collection; so the Apostle inioynes, 1 Cor. 16.1, 2. That euery first day of the weeke euerie man must put aside some­thing for the reliefe of the Saints: then it must bee collected and gathered, and so much put into the Treasury, and that was the vse of the Treasury in Mark. 12.45 to put in that which was collected. Secondly, there must be distribution, as Rom. 12.8. Hee that distributeth, let him doe it with sim­plicitie; and vers. 13. distributing to the necessitie of the Saints. Heb. 13.16. to doe good, and to distribute forget not, &c. and this may be done either by their owne hands, or others; and that not to their owne Churches alone, but to others too; if they want and these abound, Rom. 12.26. so that that which is collected, must not be kept, but after col­lection, there must bee distribution, and in these two offices consists the relieuing of the needy. The fourth duty of mer­cy is this, the Ministers must be manifested; this is the Apo­stle meanes in the 1 Tim. 5.17. where he saith, that hee that [Page 270] rules well is worthy of double honour, specially he that labours in the Word and Doctrine: where at least double honour is taken for the honour of maintenance; and the Text is cleare for it by that which followes, where he saith, Thou shalt not mussell the mouth of the Oxe that treadeth forth the Corne: and this must not bee done with a sparing hand, but as the Apostle commands it in Galat. 6.6. Let him that is taught in the Word, make him that hath taught him partaker of all his goods. Let him thinke nothing too deare for him. And this is not grounded on the law of loue onely but euen vp­on the law of reason too: for so the Apostle in the 1 Cor. 9.11. sheweth, that in reason if they minister to vs spirituall things, it is no great matter if they reape our carnall things. It is true, that rather than the Minister should be burthen­some to the Church, he is to labour with his owne hands to satisfie his necessitie: but yet when there is a competent state in the people, they are to ease him of that labor, and of their estates to releeue his wants, as the Philippians did by the Apostle Paul, Phil. 4.10, 11. where the Apostle reioy­ceth for the care which they had in ministring to him. And surely the people lose nothing by this; for when the Mi­nisters are thus prouided for, they giue themselues wholly to their callings without let, to study for the good of the people, whereas else they bee driuen to prouide for them­selues, it will be with them as it was with the Israelites vn­der the hands of the cruell Taskmasters in Egypt, they must be seeking straw while they should bee making brick to build withall; they must be seeking after the pelfe of this world, while they should be building Gods house. And they that neglect this duty, are empty of all Religion, both for piety to God whose Ministers they are, and for charitie to themselues and their brethren, because they do not straine themselues to relieue the wants of such as by Gods Ordi­nance they are most bound vnto, and which doe spend themselues and their time for others good and saluation. So much of the third point, for duties and workes of mercy and charity.

[Page 271]The fourth point is the censures of the Church, The fourth sort of workes to be done. Church cen­sures. the pro­ceeding against offendors. For seeing in all Churches there are still some that walke inordinately, some course of neces­sity must bee taken against them, that the Church may bee disburdened, either of their persons, or of their sinnes. And hence it is, that our Sauiour himselfe takes precise order for this matter, Matth. 18.15, &c. And the Apostle chargeth this Duty on the Thessalonians with great authority, 2 Thess. 3.6. We warne you brethren in the Name of our Lord Iesus Christ, that you withdraw your selues from euery Bro­ther that walketh inordinately. And hee is grieuously offen­ded with the Corinthians, that they did not proceed accor­dingly with all seuerity against the incestuous Person, 1 Cor. 55. And the Reasons for such proceedings are very weighty. Reasons of this. First, no Gouerment, I say, not onely can bee good, but can 1 stand, where malefactors are not punished, much lesse can the Gouernment of the Church, where sinne is specially to bee hated, preuented, and suppressed. Secondly, where 2 knowne sinne is not punished, there the state and Go­uernment is reputed accessary to that sinne, now what a scandall is it to Gods Religion and Church to bee accoun­ted fauourers, or sparers of any sinne, which they must bee, if offendors bee not punished. Thirdly, offendors must bee 3 punished, else there is danger of infecting the whole Con­gregation; so saith the Apostle, 1 Cor. 5.6. A little leauen leaueneth the whole l [...]mpe: therefore the old and sowre lea­uen is to be purged forth. Fourthly, in regard of the offen­dor 4 himselfe; Censures must bee had in the Church, that so the flesh may bee thereby destroyed, and his soule saued, and so Gods mercies glorified in the conuerting a penitent Sinner, by his sauing Ordinances, 1 Cor. 5.5. But if hee con­tinue obstinate, his punishment here is but the beginning of his tormented State in hell, and the decreee of Gods Repro­bation is begun to bee executed vpon him, and so the Lord is glorified in iudgement in the middest of his Church, in the confusion of his enemies.

Now these proceedings consist in many particulars; for [Page 272] the Church is mercifull, euen as their heauenly Father is mercifull, they delight not in the death of sinners, but rather that they should bee conuerted, and liue; and therefore they attempt all meanes of cure first, before they proceed in cutting off. How to proceed [...] this. And yet they are iust too, as God their Fa­ther is iust, and therefore when gracious and mild meanes 1 doe not preuaile, they proceede to rougher courses; First, therefore there must bee priuate admonition betwixt him and thee, or two or three more; so our Sauiour commands, 2 Matth. 18.15, 16. Secondly, if hee will not heare, complaint must be made to the Church, as in vers. 17. which (as I take it) is that noting out by Letter, which the Apostle speakes 3 of in 2 Thes. 2.14. Thirdly, consequently if hee will not heare the Church, separate from him, haue no Company with him, as the Apostle speakes in that 2 Thes. 3.14. And this is it also which the Apostle saith, 1 Cor. 5.9. I wrote vn­to you that you should not company with fornicators, this is a suspending of them for a time from the Sacraments, and from Communion in holy things, till the Church had triall whether thereby they would bee brought to Repentance. Fourthly, if this will not preuaile, what must be done then? 4 Why, if they cannot cure, they must cut off, hee must bee deliuered vp to Satan indeed: so the Apostle saith, 1 Cor. 5.5. and 1 Tim. 1.20. and that which the Church doth in this case; the Lord ratifies in heauen, Matth. 18.18. Whosoeuer they bind on earth, is bound in heauen; yet so too, that vpon his Repentance, they can, and must, and doe most willingly loose them from those bandes of Satan, wherein they wrap­ped him before. This is a most serious and weighty duty to bee performed in the Church of God: but how grie­uously it is both neglected and abused, it is a shame to speake of, that any that professe themselues to bee of the Church of God, and haue power in their hands to execute these censures, should yet neglect them; (these being the onely meanes to reclaime or cast off the obstinate, when im­prisonment and all other waies will not serue). So also it is abused by those vpon whom it is inflicted, they deriding it, [Page 273] and making but a iest of it, as if they were neuer the further from heauen for all that: and surely it may be they are not, because they were neuer neere it. Well, whosoeuer they be that abuse it, let them know that it is Gods owne pretious and holy Ordinance, and therefore not to bee dallied in, nor basely esteemed; yea, it is Gods owne worke and doing, where it is lawfully proceeded in, and it is ratified by him in heauen; and where it is abused, God will bee auenged on the abusers to the full. It is true, that the Curse cause­lesse, as Salomon speakes, is like the flying of a Bird in the Aire, it leaues no impression behind it; and in this case God derides it from heauen, and it is their fearefull sinne that inflict it. But when it is iustly suffered, it is the heauiest stroke that can light vpon man in this life, either from God or man. The sword of the Magistrate is nothing to this, that onely depriuing vs of temporall life, this of eternall life: a wounded Conscience (which is an intolerable Burthen to them that haue [...]el [...] it) is nothing to this: For a man some­times in that case can pray for himselfe, or if he cannot pray for himselfe, yet he may and must, and is prayed for by the Congregation. These are neither in case to pray for them­selues, nor must they bee prayed for by the Saints, 1 Ioh. 5.16. because now, for ought wee can see, hee is quite cut off from God our Father: nothing can match this state but hell, this being the Porch, that the House; this the Mouth, that the Body; this the very brinke, that the eternall Pit of vt­ter desolation. I herefore wee are to bewaile the misery of our times, wherein so pretious an ordinance of God as this is, is so abused; and wee are to pray vnto God that this Ordinance of his may take effect amongst vs, this being an excellent Ordinance of God to reclaime offendors, when neither the Sword of the Magistrate, nor any other meanes could reclaime them. And so much of the fourth Duty.

The fifth duty is calling of publike assemblies; The [...] duty [...] they must be called: For matters are not to bee carried in the Church by one mans direction alone, but by the Common [Page 274] consent of the whole; and consent is not to bee fetcht from house to house, of euery man by himselfe, for that course is subiect to fraud, but Assistants are to bee called, parties are to bee warned to bee there, and so publikely to testifie their owne consent, and our Sauiour hath promised his presence and assistance in such cases, Matth. 18.19, 20. Now these Assemblies are sometimes greater, as of a Diocesse or Pro­uince, sometimes smaller, as of a Parish. Againe, some are or­dinary, vpon ordinary occasions; and, as extraordinary oc­casions doe oft fall out, some are extraordinary. An assem­bling together for ordinary occasions and duties, they are for the most part these; First, the preaching of the Word, the administration of the Sacraments and Prayer. 1 Cor. 11.20. When ye come together into one place; this is not to eate the Lords Supper. And 1 Cor. 14.26. What is to bee done, Bre­thren, when yee come together, according as euerie one of you hath a Psalme or a Doctrine, &c. So that there must be pub­like Assemblies for these duties. Secondly, there must bee a calling of publike Assemblies for the election of officers; for this cause the multitude were called together, Act. 6.2. Thirdly, there must bee a publike meeting for Almes, for the collecting and distributing to the Saints, so the Apostle commands 1 Cor. 16.3, 4. Lastly, there must bee ordinary publike Assemblies, for the execution of Church censures, as 1 Cor. 5.4. When ye are gathered together, and my Spirit with you, &c. So there must bee publike meetings vpon ex­traordinary occasions; sometimes God testifies extraor­dinary mercies, and giues extraordinary blessings to his Church, and then there must bee an extraordinary assem­bly of the Church to giue publike thanks to God, as it was in Hester. 9.22. Secondly, some heauie iudgements are ei­ther felt or feared to come vpon the Church, and then the Church must assemble together for fasting and prayer, as it is commanded, Ioel 2.15, 16. And wee see the practice of it in the Niniuites, Ionah 3.5. where they proclaimed a Fast vpon Ionas preaching of destruction to come vpon them. Thirdly, Lawes and Decrees are to bee made or reuiued for [Page 275] the carriage of Gods worship, or such like, and so in Act. 15. the Church came together for the decreeing of matters concerning ceremonies. And Act. 16.4. they deliuered those decrees for the Churches to keepe, then there must be an assembling for the receiuing of them. Lastly, doubts and controuersies are to be decided; therefore there must bee publike Assemblies for the deciding of them. So Paul was sent vp to Ierusalem, Act. 15.1, 2, &c. about doubts that did arise; and what did they there, the Apostles and Elders came together to looke to this matter, vers. 6. So much of the fifth Duty.

The sixth Dutie is ouer-sight, The sixth duty. that all these things may be duely and rightly done; this Duty is as needfull as the rest: For wee know that euery thing growes out of frame in time, except they bee vpheld and renewed by continuall ouer-sight and looking into; and therefore it is said, Act. 15.6. that the Apostles and Elders came together to looke into the matter. This is one most necessary Duty; for it is the keeper and maintainer of all the rest; if this bee negle­cted, all the rest will faile; we know concerning our owne bodies, that if we looke not to our selues in our diet, all will bee soone out of frame, and much more in our soules, for who finds not by experience, that though hee labour to set himselfe neuer so well in frame in the morning, yet before night for want of ouer-sight, the Soule wil be much out of Order; and were it not for this carefull ouersight our Soules would bee growne ouer with sinnes, as the Fields are with weedes: so would it bee likewise with the Church. Now for this matter of ouersight, first, it must bee ordered, that things once ordained bee established by authority, and if it be possible by the authority of the Christian Magistrate, at least of the Church. Thus Iosiah made a Couenant with God, and established it by his authority, and made all the people stand to it, 1 Chron. 34.32. And so the Apostle, 1 Cor. 14.37. establisheth those things which hee had ordained in the Church by the authority of his Apostleship; If any man (saith hee) bee spirituall, let him acknowledge, that the things [Page 276] which I write vnto you are of the Lord. And if things be not thus established, ciuill men will not regard them. Secondly, euery man must bee quickned vp, and incouraged to the performance of this duty, and therefore there must bee o­uer sight in the Church. Thus Iosiah incouraged the Priests to the seruice of the Lord, 2 Chron. 35.2. and so Paul quick­ned vp Timothy to the obseruation of his duty, 1 Tim. 5.21. I charge thee in the sight of God, and the Lord Iesus Christ, and the elect Angels that thou obserue these things. And so the Lord incourageth the Church of Smyrna, Reuel. 2.10. against her sufferings; Feare none of those things (saith hee) which thou shalt suffer, &c. but bee faithfull vnto the death, and I will giue thee the Crowne of life. Thirdly, there must bee ouer-sight, that well-doers may bee commended and approoued: so the Apostle Peter commends them to whom hee wrote 2 Pet 1.19. for doing well, in that they did take heede vnto the words of the Prophets, &c. And in the second and third Chapters of the Reuelation, there is ne­uer a Church that had any good thing in it, but our Sauiour commends them for it, and the want of this duty is a great dismaying to religious proceedings amongst vs. Fourthly, things must bee redressed, therefore there must bee ouer-sight in the Church, and so Paul left Titus in Creta to re­dresse those things that were amisse, Titus 1 5. And so our Sauiour in Reuel. 2.5. labours to reforme the Church of E­phesus; Remember from whence thou art fallen, and repent, &c. And likewise the Church of Sardi, Reuel. 3.2.

The last duty in the matter of ouer-sight is this; that if we cannot reforme and redresse those things that are amisse, then we must make open protestation against their failings, [...]s the Apostle did, 1 Cor. 5.6. with sharpe denuntiations and threatnings of Gods Iudgments against thē, if they reforme not: so our Sauiour threatens the Church of Ephesus, Reuel. 2 5. That if she will not repent, he will come against her shortly and remoue her Candlesticke, &c. and the Church of Per­gamus in the sixteenth verse, Repent thy selfe, or else I will come against thee shortly, and will fight against thee with the [Page 277] sword of my mouth. So if I liue in a Church that will not re­forme the things amisse, if my place afford it me, I will make open protestation against them; and if that will not pre­uaile, I will sharpely denounce the iudgements of God a­gainst them, and so I shall haue peace in discharging my Conscience. And so much for the last Duty to bee perfor­med in the Church, namely, ouer-sight.

COncerning the matter of Church-Gouern­ment I shewed you in the last exercise, that the whole frame of it did consist of three Principles; First, of some actions and duties to be done in the Church; secondly, of some Officers or Persons that must doe them: Thirdly, of cer­taine Rules and directions, whereby those Persons are to be guided in doing those duties. Of the first of these three, namely, The second principle where­upon Church-gouernment con­sisteth, viz. the Persons or Offi­cers that are to performe this duty. of the Actions and Duties to be done in the Church wee haue spoken already in the last Exercise. Now we are to speake of the second point, as God shall assist vs, namely, of the Persons or Officers that are to performe these Duties: For euery Duty to be performed in the Church doth of ne­cessitie require some Person or Officer for to performe it. Now euery member of the Church is not presently an Of­ficer of the Church, but first a man must be a member, and afterwards as his fitnesse is, hee is to bee made an Officer; neither yet is euery Officer to manage euery duty, but seue­rall duties are to bee matcht with seuerall Officers; and e­uery Officer is to bee confined to that particular Dutie, which hee is appointed vnto.

If you aske me, Quest. who, or what manner of persons or offi­cers these are? My answer is twofold: Answ. 1 generally First, I answer in ge­nerall, [Page 278] that these officers must haue two things: first, they must be qualified with a competent measure of gifts, fit for such offices; Church-officers must haue two things: First, they must be qualified with a compe­tent measure of gifts. secondly, they must be appointed to such offi­ces, by the order and authority of the Church wherein they liue. First, they must be qualified with a competent mea­sure of gifts fit for such offices: for such is the admirable wisedome of God, that as he hath ordained diuerse admi­nistrations (that is to say, duties) to be done in the Church; so proportionably he hath giuen diuers gifts, that is, enable­ments for the administration of such duties. And these gifts hee hath not heaped vp all together vpon one man, for one man is not able to receiue them all, at least not to vse and weeld them all, but hath distributed some to one man, and some vnto another, to euery one seuerally as himselfe plea­seth. So the Apostle deliuers the matter very plainely and pithily in the 1 Cor. 12.4. to the eleuenth verse, where hee speakes of administrations, gifts, and offices; and saith, that one and the same Spirit distributeth to euery man seuerally, as he will. And these three haue both a mutuall correspon­dency too, and a dependency in Nature with each other, and are inseparably ioyned together: administrations require gifts, gifts require officers, and officers require administra­tions; yea, administrations require not gifts onely where­with, but officers also by whom they are to be executed: and gifts require not officers alone by whom, but admini­strations also whereupon they are to be imployed: and of­ficers require not onely administrations which they are to execute, but gifts also whereby they are enabled to execute them. Administrations without answerable gifts and offi­cers are but dead matters, there is no life in them. Gifts without officers and administrations answerable, are idle things, there is no profit in them. And so officers without administrations and gifts are meere shadowes and shewes, no truth nor substance is in them: So that these three are inseparably ioyned together. And hence it is, that whatso­euer duty the Lord would haue to succeed happily, still thorow the whole booke of God, wee shall finde that hee [Page 279] matcheth that duty with gifts and officers accordingly. This we may see in the twenty fiue, and twenty sixe, and so to the thirtieth Chapter of Exodus, there was a Tabernacle to bee built, and an Altar, and an Arke to be made; here is the ad­ministration: then looke in the 31. Chapter, second and third verses, and wee shall see, that there were presently gifts and officers fitted thereto. In the second verse there was Bezaleel, whom God had called by name for that worke: and in the third verse there were gifts too, Whom I haue filled with the Spirit of God in wisedome, &c. So like­wise in Matth. 9.37. and chap. 10.1, 2. In the ninth Chap­ter, vers. 37. our Sauiour saith, The haruest is great, &c. here is the administration, the preaching of the Gospell: and in the tenth Chapter, the first and second verses, there are gifts and offices suted thereto; for Christ calls his Disciples, and giues them gifts for this purpose. That may suffice for the first point.

Secondly, Secondly, they must be lawfully appointed to such offices. they must lawfully be appointed to such offi­ces by the authoritie and orders of the Church wherein they liue; Tit. 1.5. the Apostle saith to Titus, that hee left him in Crete to ordaine Elders, &c. I haue appointed thee (saith he;) hee was not to doe these things of himselfe, but according to the Orders established by Paul in that place. And there is great reason for it: for wheresoeuer an officer is thrust on a people against, or besides their Orders or Cu­stomes, it breedes in the people discontent against him, and makes, that neither hee nor his seruice is well accepted of them. But what if we liue in a Church where the Gouern­ment and Orders are corrupt? I answer: It were for to bee wished, that in all places officers might bee made after the best and purest manner: but when we liue in places where we cannot be serued with the best and finest, wee must bee serued with courser, wee can haue no better than the place will yeeld. Therefore if an officer bee appointed, after the vsuall Orders and Customes of the Church, though some­what corrupt, if withall he be qualified with some compe­tent measure of gifts, this sufficeth to make him a lawfull [Page 280] officer to them, and so hee is to bee accepted and esteemed. And that these two are most necessary, as none being a law­full officer ordinarily that hath not both; and most suffici­ent, as that whosoeuer hath these is a lawfull officer, ap­peares by these Reasons: First, that which a man is lawfully seazed on, he must haue both right to, and possession in. When God giues a man gifts, he hath a possible right; and when he is appointed by the Authoritie and Orders of the Church, that giues him actuall possession. Secondly, euery such officer is an officer both for God and for men, and therefore hee must bee inuested by each; Man inuests him by appointment, God inuests him when hee is qualified by himselfe, and appointed by man according to Gods ordi­nance. So much for the first generall answer, that officers in the Church must bee men qualified with a competent measure of gifts. Secondly, that they must bee appointed thereto by the Authority and Orders of the Church wherein they liue.

Answ. 2 Particularly, What these Offi­cers are. Now I come to answer particularly, and by name to the Question, namely, what these officers are. It were too great a labour, and yet to no great purpose, to reckon vp all par­ticular officers, that haue had to doe in Church businesses; for besides the ordinary, there haue been many extraordi­nary. Some in our Sauiours time, and the Age next succee­ding: as Apostles that were to teach at large through the whole world, Matth. 28.19, &c. and Prophets to foresee and foreshew things to come, as Agabus, Act. 11. and Euangelists to bee Assistants to the Apostles. Others there were also in many Ages after, as Exorcists, Doore-keepers, Acolutiues, and Readers, &c. but whether these were in, rightfully or wrongfully, is to bee seene hereafter. In the meane time we will speake of such officers as were of ordi­nary and necessary vse in the Church, either such as were in­deed, or else are pretended so to be on probable and plausi­ble grounds. Wee will begin with the officers of the Mini­stery, as that being the principall duty, and so they the prin­cipall Church-officers in the most strait and proper sense. [Page 281] We will take them in their orders: first, we will begin with Bishops: secondly, we will come to Presbyters, then to Do­ctors, then to gouerning Elders, then to Deacons, then to Widowes, then to other Assistants: lastly, we will come to speake of the Christian Magistrate.

First, wee will begin with Bishops; and first, First, Bishops. First, their name. wee will speake of their name; secondly, of their office. First, of their name. Bishop is as much to say, as an Ouerseer in the Originall; and it is attributed vnto them by a kind of excel­lency: for there are many Ouer-seers, but these are the chiefe (in the Scripture sense) that are, and these are Ouer-seers by a kind of excellency, whether we respect the per­sons they ouer-see, or whether we respect their designement to that office, or whether wee respect the worke they doe. First, if we respect the persons they ouer-see, they are ouer-seers by a kind of excellency, for they ouer-see the faithfull, or the flocke of Christ: for whereas they haue other ouer-seers, as they are Subiects, they haue the King, and other Magistrates to be their Ouer-seers; yet none are so as these, for these are their Ouer-seers, as they are the flock of Christ. Secondly, if we respect their speciall designment ouer that flock, they haue a more speciall designment ouer the Lords flock, than any other Ouer-seer hath ouer any other people; the holy Ghost makes them ouer-seers after a speciall man­ner. Thirdly, if we respect their worke, which is to feede, and that not with bodily foode, but with spirituall and hea­uenly food to eternall life. All these are intimated, Act. 20.28. Take heed to the flocke ouer which the holy Ghost hath made ye Ouer-seers, to feed the Church of God, &c. First, they are Ouer-seers, and that by a kind of excellency; first, in respect of the persons they ouer-see, which is, the flocke of Christ; Take heed to the flocke, &c. Secondly, in respect of their speciall assignment; ouer which the holy Ghost hath made yee Ouer-seers. And thirdly, in respect of their work, to feed the Church of God, &c. And as this name Ouer-seer is restrained onely to these, so it may bee safely extended to euery particular in that kind, and so is the vse in Scripture, [Page 282] Phil. 1.1. To all the Saints in Christ Iesus which are at Phi­lippi with the Bishops, &c. And most plainely in the 1 Tim. 3.1. If any man desireth the office of a Bishop, &c. this is the generall signification of the word in Scripture. But you shall vnderstand, that by common practice of speech, I find this name alwayes, almost euer since the Apostles times particu­larly applied to those that haue a primacy and precedency in the Church aboue their fellow-Ministers; and so Bishops are not Ouer-seers of the flocke onely, but also of the Pa­stors too within such a compasse, some greater, some smal­ler, which we call Diocesses; and as this is generally so in all antient Writers, so likewise if the Postscript be authenticall, 2 Tim. (as for any thing I see it must) then the Scripture fa­uours it too: for there Timothy is said to be a Bishop in this sense, and so had other Pastors vnder him. And so much for the signification of the name, Bishop.

Secondly, their office, consisting in two things. First, in ordai­ning Ministers.Now wee come to their Office; (we speake still in the particular sense) their Office (besides their preaching and o­ther ministeriall Duties common to all Ministers) consists, First, in ordaining Ministers; secondly, in reforming things amisse. First, in ordaining Ministers: So it is said of Titus, that hee was left in Crete to ordaine Elders, Titus 1.5. and so in the 1 Tim. 5.22. the Apostle would haue Timothy lay hands rashly on no man, &c. What is it to lay on hands, but to ordaine Ministers? And this Timothy must doe; and thereto Antiquitie so plainely agrees, that Ierome, though otherwise bitter enough against Bishops, acknow­ledged it to be done by them, and misliked not the doing of it. And surely, seeing ordination must be continued in the Church, The obiection that the Apostles did ordaine as Apostles, not as Bishops; and Timothy and Titus as Euan­gelists not as Bi­shops, answered. some Persons must needs haue a special ouer-ruling hand in it; and who are they but Bishops, that is, they that are highest and chiefest in the Ministery? So the Apostles, and so the Euangelists being the chiefest in the Ministry, did ordaine Ministers. If it be said, that the Apostles ordained not as Bishops, but as Apostles; and Timothy and Titus not as Bishops, but Euangelists, yet the same office being of necessitie still to be performed, some must alwaies be in the [Page 283] Church, answerable to them in that respect, call them how you will, if not Bishops, yet they must haue as much autho­ritie in this businesse, as I for my part do ascribe to Bishops. It is true, that extraordinary Officers are not to be imitated in extraordinary workes: but in their ordinary workes of continuall and necessary vse, when extraordinary Officers cease, ordinary must succeed them. I doe not say, they did this wholly and alone, but stil other Presbyters or Ministers were assistants, and layd on hands with them: and so it was in the Primitiue Church, and so our Law requires, that the Bishop should make no Minister, vnlesse other Ministers be with him: but yet still they haue the chiefe stroke; the power of ordaining is in the one, the approbation in the o­ther.

The second thing wherein their Office consists, Secondly, in re­dressing things amisse. is in o­uerseeing, and redressing things that are amisse: for this purpose was Titus left in Crete to redresse things amisse, Titus 1.5. and that not in the people onely, but in the Mini­sters also, 1 Tim. 5.19, 20. Against an Elder receiue none ac­cusation, but vnder two or three witnesses; them that sinne o­penly rebuke openly, &c. Timothy was at Ephesus, as Titus was at Crete, to redresse things amisse, and there were ma­ny Ministers there, and these must bee reformed too; and therefore the Apostle would haue him in redressing things amisse amongst them, to receiue no accusation against them but vnder two or three witnesses. So that there must bee one aboue the rest, for the performance of this Duty: the same Reason may bee proportionably applied for this, as for the former, for seeing some ministers must bee redressed, then there must be some that must haue this power to doe it; and who are they but Bishops that are in the chiefest places? I doe not ascribe to Bishops hereby any absolute power ouer their Brethren, as to doe what they list, but a limited power to proceed with the approbation of their Brethren: neither say I, that these were simply Diocesan Bishops, as ours are, but surely they were such as had some compasse of iurisdiction allotted them, wherein were many [Page 284] Congregations, at least many Ministers whom these did ouer-see. Those of the Presbytery haue one that is chiefe amongst them, and so is the confession of the Reformed Churches. And Master Caluin himselfe confesseth as much, that in the ancient Church there were such Superiours; and saith further, that their proceedings were not contrary to the Word; yea, and hee shewes and approues the reason why such were chosen, and that was of purpose to preuent dissention, which by equality would arise. Mistake me not, as if I did meane to settle in Bishops any Princely authority or Lordlike command; neither he, nor they, nor I intend it, but that at least there must be one superiour, and aboue the rest for order-sake. For so it must needs be in all Companies and Societies whatsoeuer, else it cannot stand. There were many Ministers in Ephesus, Act. 20.28. And so Act. 15.35. we reade of many that were in the Church of Antioch, and some of them are named, Act. 13.1. Now what disorder would there haue been in these Churches, if one had not been aboue the rest? What danger of Schisme would there haue been? How could matters haue been decided amongst them? Who should there haue been to haue moderated their actions? The freest State that euer was, hath one Su­periour aboue the rest, as Venice hath her Duke, Rome hath her Consuls, &c. yea, the Apostles themselues exerci­sed this order amongst themselues; some in one Cause was Moderator, some in another. Nay, I adde further, that they exercised power, though not ouer themselues, for they were all equall, yet ouer other Ministers. Therefore the thing is not vnlawfull in it selfe, if it bee moderately and lawfully vsed. And the order which I pleade for, I would not haue thought a bare Title, but such as is armed with some kind of power too, which is conferred on them, by them which chose them to such places. But you will say all this is tolerable, if it were but for one Action, or for one yeare? I answere, that surely the lawfulnesse is all one, bee it for a yeare or for a mans life, only there is lesse danger of abusing such a place, if they be limitted to a shorter time: [Page 285] And so much of the first Office, namely, Bishops, where yee haue heard first of their Name, and secondly of their Of­fice.

Now wee come in the second place to Presbyters or El­ders; Secondly, Pres­byters. for so the word Presbyter in the Originall signifies an Elder; and they were so called, either as they were Mini­sters, or as they were ancient in yeares, or at least in carriage, or because they were more ancient in grace, and in beget­ting others to the Faith. We speake here of such as labour in the Word and Doctrine, for of such as are pretended to be gouerning Elders, we shall speake in the next place. This name wee find also to bee generall to all in the Ministery, from the highest to the lowest; yea, euen the Apostles themselues are so called; so Peter calls himselfe an Elder, 1 Pet. 5.1. yet by vse for the most part both in Scripture, as Act. 15.4. and the 14.23. and in other Writers, it is restrai­ned to those that are assigned to teach in some particular Congregation, sometimes many of them together, some­times one by himselfe, as times and occasions serued.

Their Office in regard of the maine essentiall duty, Their office, first, generally. is to feed, and therefore they are called Pastors, Ephes. 4.11. Hee gaue some to be Apostles, &c. and some Pastors, &c. And to this duty they are often exhorted in Scripture, 1 Pet. 5.1, 2. The Elders which are amongst you I beseech—feed the Flocke of God, &c. Act. 20.28. Take heed therefore vnto your selues, and to all the Flocke whereof the holy Ghost hath made you Ouer-seers, to feed the Church of God, &c. And this feeding consists chiefly in two things; that is, first, to teach; secondly, to rule and gouerne: they must bee ac­knowledged to haue as absolute power and authoritie from God for both these duties within their Charge, as the Bi­shops in theirs: for euery Presbiter is a Feeder; that is, both a Teacher & a Ruler within his Charge. It is true, that Presby­ters haue bin most vniustly scantled & abridged by Canons and Councels of this part of their office, that consists in ru­ling and gouerning; too much hath been taken from them, that Bishops might be aduanced the more.

[Page 286] Secondly, more particularly.To speake more particularly of their Office, it consists in many particulars; First, they are to teach the Word; that 1 is, both to expound it, and to apply it, and whatsoeuer par­ticulars of exhorting, reprouing, comforting, &c. are set downe in Scripture, they are to bee referred to this head, they were all exercised by the Apostles and Euangelists, and are so to bee by euery Minister or Elder within his Charge: that which is spoken of Paul to Timothy, 2 Tim. 4.2. is spoken to all Ministers; Preach the Word, bee instant in season and out of season, improue, rebuke, exhort, &c. And there is reason for it; for the Word being committed to e­uery Pastor to bee ministred by them, and that being pro­fitable to teach, to conuince, to correct, as it is in the 2 Tim. 3.16. therefore there is power and charge in them, to handle 2 it euery way, for the edification of the Church. Secondly, they are to administer the Sacraments: for that also being charged vpon the Apostles, Mat. 28.19. was intended to all the Ministery, as well as the Word: and in the 1 Cor. 10.18. The Cup of blessing which we blesse, &c. there is the other Sa­crament, and the Apostle makes it peculiar to him and other 3 ministers to administer, it which wee blesse, &c. The third Duty is prayer, Act. 6.4. and in the 1 Cor. 14.16. there the manner of publike prayer is plainely set downe, that is, that which is conceiued by the Minister, and the people accom­panying him in their affections, and saying, Amen. The 4 fourth Duty belonging to their Office, is that they be an ex­ample to their flocke of holinesse in life; so the Apostle ex­horts the Elders to whom hee writ, 1 Pet. 5.3. to bee an example to their flocke: and so the Apostle exhorts Timo­thy to bee an example to them that beleeue, 1 Tim 4.12. 5 The fifth Duty is to visit the sicke; So it is intended, Iames 5.14. If any man bee sicke let him call for the Elders of the 6 Church, &c. Their sixth Duty; they are to vse and exercise the power of the Keyes both in binding and loosing, for that also is common to them with the Apostles; and that which is said to the Apostle in Ioh. 20.23. is said also to all true Ministers; Whose sinnes soeuer ye remit on earth, they [Page 287] are remitted, &c. This is peculiar to all in the Ministery, and none else. The seuenth Duty belonging to their Office is, 7 that they are to haue care ouer the poore. I vrge it not so much that they should distribute with their owne hands, yet that is needfull too: where greater occasions are not hindred by it; for so the Apostles, all was brought and laid at their feet, and they did distribute it, till they had greater businesse in hand. But this they ought to doe, to see it per­formed by those that are in places, both collections and di­stributions, 1 Cor. 16.1. Eighthly and lastly, their Duty is to 8 bee continually resident, and attendant, ouer their Charge Act. 20.28. Take heede to the flocke ouer which the holy Ghost hath made you ouerseers, &c. The very name, Ouerseer, in­tends so much, that they must be continually resident ouer the flocke, wherein the Apostles themselues, though they went from place to place, yet they were very carefull in vi­siting, and in writing to the Churches which they had plan­ted, as Paul and Barnabas did, Act. 15.36. and they did long to bee with them, as the Apostle Paul saith, Rom. 1.11. and when they were hindred from it, they bewailed it, as Satans worke therein. So doth the same Apostle, 1 Thes. 2.8. and when they could not come themselues, they supplied their bodily absence by the presence of their Ministers and Deputies, as also by Letters. But no ordinary Minister can thus excuse himselfe, but they are continually bound to bee resident. And the danger is exceeding great when the Pa­stor is absent, as wee may see in the 1 Cor. 15.12. When the Apostle was absent, some crept into the Church that taught errors and false Doctrine, as that there is no resurrection, &c. and the danger of it amongst vs is too apparant and lamen­table. And therefore wee are to pray vnto God, that those in Authoritie may force them that are tied to a Charge to be resident vpon it: so much for Presbyters.

In the third place we come to Doctors: Thirdly, Doctors. I finde the word vsed in Ephes. 4.11. and we expound it Teachers, which hath two significations: First, I find it to bee vnderstood of those that teach the Word, and that is the true and onely sense of [Page 288] it in the Scriptures: secondly sometimes it is vnderstood of those that instruct Schollers specially in the grounds of Re­ligion; and so after in other matters; and so it is taken in some antient Writers. The question concerning Doctors is in the former sense this; Whether there must bee such an one in euery particular Congregation, as a seuerall Officer from the Pastor? For answer whereunto, I say, that the Of­fice of a Doctor is necessary in both senses generally in the Church: and also in the former sense, as hee is a Teacher, hee is necessary in euery particular Congregation; yea and further, I say; that if there bee in one and the same Congre­gation, a Doctor in whom is the Word o [...] knowledge, ioy­ned with a Pastor in whom is the word of wisdome, 1 Cor. 12.8. it is not to be misliked. But that this must be so of ne­cessitie that wee deny: for howsoeuer the gifts bee diuers, the Doctors to teach and expound the Scripture▪ the Pastors to apply it; yet they may bee and are vsually found in the same Person: and therefore wee shall find it. Scripture, that teaching and preaching concurre together in the same Of­ficer: so it is said of our Sauiour Christ himselfe, Matth. 9.35. That hee went about teaching and preaching the Gospell. And so it is said of the Apostles Paul and Barnabas, Act. 15.35. That they continued preaching and teaching at Antioch. And so the Apostle, 1 Tim. 6.2. requires this in Timothy, that he teach and exhort. And this is generally required of all preaching Elders, 1 Tim. 5.17. that they labour in the Word and Doctrine; and what is that but to teach and apply? And euery Minister must bee apt to teach. What necessitie is there of a Doctor in euery particular Congregation? Howsoeuer then they are diuerse gifts, yet commonly they are found in the same person: and that which they alleage▪ Eph. 4.11. makes directly against them; for if the Apostle there had meant to haue made them diuerse offi [...]es, he [...] would haue disioyned thē with the same note of difference, as hee did the other, and haue said, and some Pastors, and some Teachers; but in that he conioynes them together, and saith, Pastors and Teachers; hee makes them to bee as one.

[Page 289]Now we come in the fourth place to gouerning Elders. Fourthly, gouer­ning Elders. I finde Gouernors mentioned in Scripture, as in the 1 Cor. 12.28. and also Rulers, Rom. 12.8. And I deny not but this is of necessary vse in the Church; for the Ministers must bee en­dued with it, they must rule and gouerne, as we haue seene before, 1 Tim. 5.17. And it may bee of good vse too, for the Church; euen in those that are out of the Ministry, as in the Christian Magistrate: but that this must bee meant directly of some that must of necessity rule in euery particular Church, besides the Ministers, I cannot see; specially seeing they ascribe to these Rulers a hand in the Censures of the Church, which being a chief part of the power of the keyes, and therefore appropriated to the Ministers, and limited by Christ onely to the Apostles and them; how shal they be im­parted to others, without their open wrong? I will deliuer my iudgment briefely and freely in this case: First, either there were none such at all; or if there were such, they were onely by practice, not by institution; or if they were by in­stitution, yet they were for that present dispensation, and not perpetuall; or lastly, if they were perpetuall, yet our Church is not destitute in that case. First, either there were none such at all; for first, whereas it is said, that the Iewes had their El­ders in their Synagogues, & that these were translated from them; though this bee probable and likely enough, yet it is but a coniecture, there is no sure proofe for it: But there must bee sure ground to erect a Church-officer vpon. Se­condly, there is no example in all the Scripture of any Church so gouerned. Thirdly, the places of Scripture allea­ged for them are scarce and few, and indeed there is but one, and that is in the 1 Tim. 5.17. I will not stand to scanne it, or to make shifts against it; but if it bee so expounded of Go­uerning Elders besides Ministers, it is subiect to many iust exceptions, and also it may admit many interpretations to the contrary, agreeable to the Analogy of Faith, and fitting to the words themselues, and there are a great many more harsh interpretations that passe for currant in farre weigh­tier matters: so that first either there were none such at all; [Page 290] or secondly, if there were such (as for my part I will not vt­terly deny it) yet they were onely in practice then, it can­not be proued to bee an Institution: for many things were done then, which in doing were not instituted. Thirdly, or if it were by Institution, yet it was onely for that present dispensation; when there was no Christian Magistrate; so that now wee liuing vnder a Christian Magistrate are not bound to it, nor haue no such vse of it, and therefore it is not perpetuall. Fourthly, or if it bee perpetuall, yet our Church is not vtterly destitute; we haue in euery Parish Vestry-men to ioyne with the Minister in such parts of go­uernment, as needs such persons, to heare and reforme some matters with the Minister, that he might not carry all alone. And therefore there is no cause of such quarrell and excla­mation as is made against our Church vpon this occasion. And so much for the fourth point concerning gouerning Elders.

Fifth, deacons.In the fifth place we come to the office of Deacons; that is an expresse Office mentioned in Scripture, as Act. 6.2. though they are not there expressely called Deacons; yet I doubt not but they were such. In Rom. 12.8. they are called Distributors and in the 1 Tim. 3.12. there they are by name. These are such as at the first were appointed, and imployed altogether about the poore, and about Church-Treasury; but afterwards they did also exercise some ministeriall fun­ctions: for Philip was a Deacon, Philip preached and baptized rather as hee was an Euange­list, than a Dea­con. Act. 6. yet afterward hee preached and baptized, Act. 8.5, 38. though he did that ra­ther as he was an Euangelist, than a Deacon; for so we may reade, Act. 21 8. that Philip was an Euangelist. And after­ward the Deacons baptized, which (sauing the iudgement of the better learned) I thinke they rather vsurped, than had any right to it by office, or other warrant for it; yet in suc­ceeding Ages, they had generally a degree of the Ministery, answerable to that of the Leuites vnder the Law, who taught and looked to the Treasury too; and the Scripture seemes to fauour it, 1 Tim. 3.13. where it is said, they haue ministred well, &c. so that it is neither strange, nor much [Page 291] to be found fault with, that there are some such amongst vs. But admit they were only imployed in Church-treasury, for that is the true originall of them; yet either they were onely for certaine times and places, and so was the occasion of their first erection, Act. 6. Caluin in Acts 21.8. And therefore they are not of necessitie to be in euery Congrega­tion; or if they bee necessary, we haue Churchwardens and Collectors answerable to them, though not so gifted as they were in Act. 6. that may bee the defect of the times that af­ford not men so well qualified, or of the chusers of them, that make not better choice, and also though they be not so cho­sen by prayer and imposition of hands, which either is not simply necessary in this case; or else being omitted, that is also the choosers fault. But, say they, if you retaine the Of­fice and not the Title, this is to subiect Gods Ordinance to your owne inuention; as if one should say, he would yeeld to haue his matter moderated and determined in the Chan­cery, and yet not by my Lord Chancellour, whom the King appoints, but by one of his owne chusing: and so in the Church you will haue this matter of Church-treasury or­dered, and yet not by Deacons whom the Lord Iesus hath appointed? I answer: This is but a cauill about words, so long as wee retaine the thing it selfe, there is no such great matter for the name. And so much shall suffice to be spoken concerning Deacons.

In the sixth place we come to Widowes; Sixthly, wid­dowes. of these we may reade in Scripture, as in Act. 6.1. and 1 Tim. 5.3. and it is probable that these are meant, 1 Cor. 12.28. where they are called helpers; and Rom. 12.8. shewers of mercy. Yee shall haue my iudgement briefly in this point, and that is this; That all these places of Scripture well vnderstood and compared together, doe proue onely thus much; first, that in many Churches there were then such Widowes: second­ly, that wheresoeuer they were, there they were to bee relie­ued: thirdly, that where they were so relieued, there they were to performe workes of mercy and charitie, as to attend the sicke, to wash the Saints feete, and such like, as occasion [Page 292] required: But that they are a necessary Officer in euery Church, and that where they are not, there the Church-gouernment is defectiue, that can neuer be proued. In Ge­neua they haue rather poore men than women; and in the Churches of France they haue no such vse of Widowes at all.

Seuenthly, wee come to speake of other Assistants, as Readers, Fellowes, Acolutiues, Exorcists, &c. concerning whom because they bee not at all found in the Word, wee therefore doe passe them by.

Eighthly the christian Ma­gistrate; wherein first that hee is a Church Officer.Eighthly and lastly, wee come to the Christian Magi­strate, who though he be last named, yet hath not the least hand in Church-gouernment. And the question concer­ning him is, First, whether hee may bee rightly called a Church-officer; I answer: Hee may: though not in that proper sense as the Minister, because he hath not such an im­mediate hand in the Word and Sacraments; but in a large sense he may, and that very rightly. For being a member of the Church, and that a chiefe one too, how can he be exclu­ded from being a Church Officer, and that a chiefe one too, in his nature. It is no disparagement to him, Christ being the Head of the Church, and he being Christs Lieutenant within his lawfull Dominions, why may not he be a chiefe Ruler in Church-businesse. It is Gods owne promise, Isai. 49.23. that Kings and Queenes should be noursing Fathers and noursing Mothers to his Church. Themselues by Offi­cers are Nurses, and their Authoritie and countenance are like Breasts or Dugs to cherish and feede, and hatch vp the Church withall. And the Apostle layes it as a dutie vpon all the faithfull, 1 Tim. 2.2. That they pray for Kings and all in authority, that they may liue peaceably and quietly vnder them in all godlinesse and honesty; not onely in ciuill honesty, as they are Magistrates, but in all goodnesse too, as they are Christian Magistrates, to be countenanced and established by them where they bee Christians, and to be tolerated by them, though they be no Christians. And surely these Offi­cers of ruling and gouerning spoken of, Ro. 12.8. and 1 Cor. [Page 293] 12.28. in all good consideration, are to reach to the Chri­stian Magistrate.

The second question concerning the ciuill Magistrate is, Secondly, wherein this of­fice consisteth. wherein his Office consists? I answer: It consists chiefly in the matter of ouer-sight, the last duty we spake of in the former exercise. First, generally. The new Testament is very scarce of proofes for this point, because there were then no Christian Magi­strates, but it is abundantly supplied in the old, and the equi­tie of the thing is the same in both: you shall find then that his office consists specially, as I said before in ouersight. But the particulars wherein his Office consists are these: First, in calling Assemblies; secondly, in abolishing false worship, Secondly, parti­cularly in fiue things. and establishing the true worship of God; thirdly, in loo­king to the Ministery and their maintenance; fourthly, in causing the people to serue the Lord; lastly in appointing Consistories: you shall find these things performed by Asa, Iehosaphat, Hezekiah, and Iosiah, as you may reade in the 2 Chron. 15. and in the 29. and 30. and 34. and 35. Chap­ters of the same booke. And for the proofe of the particu­lars; First, for calling of Assemblies, that it was performed 1 by the King, as in Ionah 3.7. And secondly, for abolishing 2 of false worship, wee see it was performed by Moses the chiefe Magistrate, Exod. 32.20. as also by King Asa in the 1 King. 15.12, 13, and 14. verses, and for establishing Gods true worship, it was done by Iosiah, in the 2 King. 23.2, 3. and by Hezekiah, 2 Chron. 29.3, 4, 5. And if we looke in­to Iudges 6. from the 23. to the 26. verse, we shall find both these performed by Gedeon. And thirdly, for looking to the 3 Ministery and their maintenance, we may reade how it was done by Salomon in the 2 Chro. 8.14, 15. and by Hezekiah, 2 Chron. 29.4. and Chap. 31.4. and 16. and 17. verses, and by Iosiah, 2 Chron. 35.2. and by Nehemiah, Chap. 13.11, 12. verses. And fourthly, for causing the people to serue the 4 Lord, it was done by Hezekiah in the 2 Chron. 30. from the first to the sixth verse. And Iosiah compelled all that were found in Israel to serue the Lord, 2 Chron. 34.33. and so Asa did the like, 2 Chron. 15.13. And lastly, for the appoin­ting. 5 [Page 294] And lastly, for the appointing Consistories, you shall reade in the 2 Chron. 19.8. how it was done by Iehosaphat; and commanded by God, Deut. 17.8.

Vse 1 The vses of the point are these; First, this shewes how God doth grace his Church in this world, that he will haue the Sword to maintaine the Word, and Princes that are the shields of the world, to bee the shields of his Church, and Kings and great Potentates to be her Seruants.

Vse 2 Secondly, this serues for the reproofe; first, of the Pa­pists, that say, that the Magistrate hath no power in the Church, but vnder the Minister; these are enemies to Gods ordinance, and they rob Kings and Princes of their chiefest grace, and greatest part of authoritie: and also they rob the Church of her best defence vnder God on earth. I am per­swaded that if any Churches in these times of Christ and his Apostles had liued vnder a Christian Magistrate, the Apo­stles would haue added somewhat expresly and particular­ly touching the Magistrate too.

Vse 3 Lastly, this teacheth vs to giue glory to God, for his great mercy towards vs, that wee liue vnder a Christian Magi­strate, that the Word and the Sword goe together, that the Church flourishes, and her enemies goe to wracke, that Christs Kingdome is mightly aduanced, that the Gospell hath free and full passage. This wee are to praise the Lord for, and to pray for the continuance of his grace and care, and continuall supply of such Magistrates; and also we are to mourne and bewaile the losse of such hopefull succes­sors and heyres, when we see the breath taken out of their nostrils, that should haue been the breath of our nostrils. This we are euery one to mourne, and to humble our selues for by fasting and by prayer, if we cannot doe it publikely, we must be carefull to doe it priuately: for this is a grieuous iudgement, and a fearefull token of Gods anger. And surely, if wee doe not turne vnto God, and humble our selues for our sinnes, we are to expect and feare some more heauy and fearefull iudgement to befall vs.

AFter wee had spoken in the first place touch­ing the duties to bee performed in the Church-gouernment, we came in the second place to speake of the persons or Officers that are to performe these duties: where we shewed; first, what manner of persons they ought to bee; and secondly, what they were by name. Now we come to the third point, namely, the Rules and Lawes that these per­sons and officers (spoken of in the second point) are to bee directed by, in the execution of these actions and duties spo­ken of in the first point, that is the point wee are now to speake to.

All businesses to be done do necessarily require certaine Lawes and Rules to bee performed by: and surely, The third pillar whereupon the Church-gouern­ment consisteth, viz. the Rules and Lawes by which the Go­uernours are to be directed; Gods businesse requires it much more. It is not enough that the workes of God bee done, but as they are good in them­selues; so the carriage must be good too, they must be well done. The Lord is very precise and iealous ouer his owne Ordinances; and therefore as hee hath giuen expresse com­mandement that they be obserued for the matter and sub­stance of them, so also he hath prescribed certaine rules and directions how they are to be proceeded in for the manner and circumstances of them: and therefore to performe the duty commanded, neglecting the directions prescribed for the managing of them, is like Sauls obedience, which is said to be disobedience; at the best it is but halfe obedience, the Lord accepts it not. For our sound and intire obedience to God consists in this, when wee doe that which the Lord commands, and when we doe it as hee commands it to bee done, according to that in Exod. 39.42, 43. where the [Page 296] children of Israel are commended because they did that which the Lord commanded them, and in euery point as he commanded them.

And they are re­duced to three heads.Now the Rules here to bee obserued (that these duties may be well done) are many; for order and plainenesse sake wee will reduce them to these three heads: First, the war­rant must be good by which they are guided in the doing of them: Secondly, the manner must bee good whereby they are carried: Thirdly, the end must be good which we aymed at in the doing of them.

2 Wee will begin with the first: The Rules and Lawes whereby these Persons and Officers must bee guided in do­ing these duties must haue a good warrant: The best, and indeed the onely true and sound warrant for them▪ is to bee fetcht from the Lord Iesus out of his Word: for seeing hee is the head and chiefe Officer of his Church; therefore the rest being instruments and seruants vnder him, are to waite at his mouth for directions how to carry themselues in their places. First, therefore the Word of God must bee sought into carefully and diligently. Secondly, wee must seeke vn­to God by humble and feruent prayer, for the assistance of his Spirit, both for the right vnderstanding, and also for wil­ling conformablenesse and submission to the Word; for this is right consulting and walking with God, when we haue taken aduice from his Word for euery businesse in hand, and when we receiue a comfortable answere from him in pray­er for incouragement therein, and do so proceed in it, because God will haue it so: For as euery Creature, so euery Busi­nesse we goe about is truly sanctified vnto vs by the Word and Prayer; that is, when wee looke into the Word for a warrant for it, and when wee goe to God by prayer to di­rect vs in it. What things are to be warran­ted. Heere therefore in Gods Word, First, wee must haue a warrant for the Duty, that it be necessary, or at least lawfull to be done. Secondly, for the Doer, that hee or they are authorised, at least allowed by God to deale in it: Thirdly, a warrant must bee had hence for the Carriage of the Businesse, that it bee commanded, or at least permitted [Page 297] by the warrant of Gods Word. The matter wee are now to insist on, is the warrant for the cautions, conditions, and carriage of the businesse. And this is of two sorts: First, Warrants for the cautions, condi­tions, and car­riage of the busi­nesse are, First, more prin­cipall. ei­ther a principall and direct warrant; or secondly, an inferior warrant of a lower degree, deriued from it. The principall and direct warrant is expresly mentioned in the Word, and that either by way of precept or example: By way of pre­cept, and that is either particular or generall, each precisely to be obserued, as being in the nature of a binding Law. Ex­amples (I meane only such as the word commends) they are either ordinary, or extraordinary: extraordinary were such as were peculiar to certaine times, places, and Churches; such as was the election of Matthias by lot, Act. 1. and these ended where they began, and are not to bee propoun­ded as patternes for imitation. Ordinary, are such as were commonly practised, as gathering for the Saintes, whereof the Apostle saith, 1 Cor. 16.1. That as hee had ordained in the Churches of Galatia, so he ordained amongst them also, &c. and these are to be obserued by all, where there are like oc­casions.

Secondly, the warrant from an inferior or lower degree, Secondly, infer [...] ­our warrant. as being deriued from the principall; these are yonger in yeares, as not being in the Apostles times, but in some neere Ages after, and meaner in authoritie, as being ratified by men not so infallibly guided by the Spirit, as the Apostles were. And these also are either Precepts, or examples. First, 1 precepts, and they are commonly called Traditions, or Con­stitutions; I meane not Traditions in matters of faith, for they are very dangerous, but in matters of outward church gouernment, and these may more safely bee dealt withall. Secondly, examples, or practice of the Church, and each of 2 these are either generally ratified by all, or the most Chur­ches; or else but by some one or few Churches, and each of these the most antient and purest; or latter and more corrupt. Now whatsoeuer is done in Church-Gouernment, must haue ground from one or both these warrants. If it be possible it must haue warrant from the first, that is, the [Page 298] principall warrant. Therefore when any thing is to be done in this case, look specially into the principall warrant, which is the Word; if so there be any particular precept for it, then that must bee done as the Lords Commandement, without any further communicating with flesh and blood, as the A­postle saith, when hee speaketh of matters of Church-Go­uernment, 1 Cor. 14.37. But if the Precepts be generall, as that all thing must be done in order, &c. make vse of them for such particulars onely, as naturally proceed from thence, being informed by sound consequence in reason and Reli­gion. If we haue no precept in Scripture, then wee must looke to examples, and those that are ordinary; which though they are not of that authority that precepts are of, because those are absolutely to be imbraced, yet they are much to bee regarded; and these wee are to fashion our selues vnto, alwaies obseruing a due proportion of times, pla­ces, persons, occasions, and such other necessary circumstan­ces: for to apply that to one Church in one state, and at one time, which was in another Church, in another State, and at another time; were absurd. Well then, if we be desti­tute of this principall warrant, that we haue neither precept nor example in Gods Word; then wee must goe to the in­ferior warrants, we must see what Precepts and examples are to be found in Writers that haue spoken of Church-Gouernment since the Apostles times; and of these wee must see, whether they were of the most antient and purest Churches; or of the latter and more corrupt: if we haue no president by constitution or practice, but in the later and corrupt times; I see not, but that the Churches now being, may as well deuise particulars of their owne, as follow theirs; yea, and better, so long as they measure their parti­culars, fitly and wisely by those in the Word. But if wee haue any president in all, or the most antient and purest Churches, for the most part it is safe enough to build on them, so as they bee not mis-applyed nor mistaken (I speake still of matters of Church-gouernment, not of faith) But if there be many constitutions and examples in those Chur­ches, [Page 299] and some diffring from other, take the best, that is, that which is neerest to the word, and hath best presidents of pu­rest Churches, or of such as that their condition & state may best agree with ours. This point of inferior warrant some haue gone too farre in, esteeming too highly of it; some haue come too short, esteeming too basely of it. First, some e­steeme too highly of these, impiously equalling them with the Word, whereas there are two maine differences; First, because those in the Word are certainely true; wee know it was done by Christ, or his Apostles. Secondly, as wee know they were done by them; so wee know that they were done by them, as they were infallibly guided by God himselfe, so that they could not erre. But for the matter of inferior warrant, first, haply there was no such thing done, at least in those times, and by those Persons; for Histories make mention of things not true: or secondly, yet they might erre, for they were not infallibly guided by Gods Spirit. Others come too short, esteeming too basely of them, as if they were nothing worth; they esteeme no more of an antient Church, than of one that hath beene within these two hundred yeares. Let vs take the meane betwixt both these, embrace them reuerently, where they are not contra­dicted by the Word; and so they are a sufficient warrant in those cases, if wee bee destitute of better. And so much bee spoken for the warrant of those things which are to bee done in Church-gouernment.

Now we come to the second generall head, Second head, and in it fiue Rules. the manner whereby they must be carried; that must be good too, as well as the warrant whereon they are grounded: for ma­ny times good things are marred by ill handling; therefore that these good things may not bee marred with ill han­dling. Obserue touching the manner of the carriage of them these Rules: First, that the most necessary and materiall du­ties bee first and chiefly prouided for: secondly, that all things bee done decently, and in order: thirdly, that the peace of the Church be not troubled: fourthly, that who­soeuer hath any right in the performance of this businesse [Page 300] be not contemned, or restrained of their right. Lastly, these duties must be so carried (so farre as may be) as best fits the ciuill Gouernment wherein wee liue. We will begin with 1 the first, that is, That the most necessary and materiall du­ties must bee first and chiefly prouided for; and they are the Word, and Sacraments, and Prayer, and the Ministery; these must bee first looked to: so our Sauiour himselfe takes this course, he first prouides for these, Matth. 28.19. Go, teach all Nations, baptizing them, &c. And so the Apostle Peter in Act. 2.37, 38, &c. First, he preacheth and baptizeth. And so the Apostle Paul in the 1 Cor. 15.3. First of all (saith he) I deliuered vnto you that which I receiued, how that Christ died for our sinnes, &c. First, hee preacheth Faith and Re­pentance: and the Reasons are plaine for this; for these are the foundation of Religion, therefore these must bee first laid, else there can bee no building: secondly, these are the gatherers of Gods chosen; if they haue not these, none can be conuerted at all: thirdly, these are so effectuall to the being of a Church, that where these are found, there is a Church; and where they are not, there is none; therefore these must bee first and chiefly prouided for. The due ob­seruation of this Rule, if it were carefully looked into, would preuent much ignorance and dissention, and other inconue­niences: many there are that nuzzle the people vp in Ce­remonies onely, and goe no further, as the Popish Church. This is a cause of horrible blindnesse and ignorance, the peo­ple for the most part resting there, and thinking they haue Religion enough, if they obserue such and such Ceremo­nies, and so are carelesse of true growth in Christianity by the true vse of the Word and Sacraments. These are Phari­saicall courses to tythe Mint and Annise, and to leaue the weighty matters of the Law, Matth. 23.23. Others beate first and chiefly on Discipline, and would haue that and no­thing else taught, a preposterous zeale, which wrought much dissention, as by lamentable experience we may see in our Church; for this hath been an occasion that many haue separated from our Church, and that many liue discontent [Page 301] in it, not being first well grounded in the principall: first, faith and repentance must bee taught, and afterward Church-gouernment.

The second Rule is, The second Rule All must bee done decently and in or­der; for so is the expresse Rule, 1 Cor. 14.40. First then, de­cency is required in Church-gouernment; this is required in ciuill and naturall duties; and therefore in Christian and religious duties it is required much more. Now this is not in all places alike: for we must vnderstand, that that which is decent in one place, may bee vncomely in another: that is to be reputed decent in any place, That is vncome­ly in one place which is decent in another. What is to be re­puted decent. which the customes and fashions of the place, not repugnant to the Rules of Nature, Ciuilitie and Gods Word haue made decent; as for exam­ple, prophesying with the hat on, in the Church of Corinth vndecent, 1 Cor. 11.4. but in the reformed Churches in France, made decent by Custome, they being in Gods stead to speake vnto the people, they thinke they may bee coue­red: Therefore still such customes are to bee considered, and accordingly decency to be esteemed. Secondly, Order is required in Churchgouernment, so it is in all other things, specially it must be so in Gods Church, he being the Author and God of order, and not of confusion. This was it that commended and graced Salomons house exceedingly, so that the Queene of Sheba was rauisht to see it in the 1 King. 10.5. and shall hee that is greater than Salomon, the Lord Iesus want it in his house, the Church. It is a speciall grace be­longs to the visible Church, and therfore Cant. 4.2. Salomon speaking of the order of Gods Church, shewes how comely it is, Thy teeth are like a flocke of sheepe in good order, which go vp from the washing, &c. Dauid was enamoured with it Psa. 68.25. speaking as vnder a vaile of the godly order which is in Gods Church, faith, the Singers went before, the Players of instruments came after, and in the midst were the maides playing with Timbrells. Order extends it selfe to two things. First, to things to be done. Now this order extends it selfe to two things; first, in things to bee done in the Church: se­condly, in the persons that doe them. First, in things to bee done, there must be order as in prophesying, that one speak [Page 302] after another, 1 Cor. 14.31. and so in order the Word must bee preacht before the Sacraments be administred; prayer must bee before preaching; Baptisme before the Lords Sup­per; as also smaller matters must bee layd by, while greater are in handling, Act. 6 2. sometimes extraordinary cases of necessity may ouerbeare this Rule, but generally it must bee thus. So there must bee order in Persons, the Superiours must bee first respected, Secondly, to per­sons. whether hee bee superior in yeares, or in gifts and graces, the Pastor must rule the flocke, and not the flocke the Pastor. Finally, it is with vs in the Church, as it is with Souldiers in the field, euery man is placed by the Captaine, and must keepe his ranke; And so it must bee with vs, wee must keepe our ranke that God hath placed vs in in the Church, and not breake out, for that is a grieuous sinne: I would this were well looked into in our Church, that men would not go beyond their rankes for this breedes disorder and confusion in the Church.

The third Rule.The third Rule is, that the peace of the Church bee not broken nor troubled, the Apostle in Ephes. 4.3. would haue vs, whatsoeuer wee doe, to keepe peace; and hee vseth a speciall phrase there; Keepe the vnitie of the Spirit in the bond of peace: As if hee should say, if yee keepe not peace, which is the bond, your spirituall Communion is in danger to bee soone dissolued. And in the 1 Cor. 11.16. the Apostle teacheth that contentiousnes is not tolerated in the churches of God. The enuious Serpent, and his instruments, haue a speciall delight in disturbing this peace, and spares no means but seekes all aduantages, for the sowing of dissention in the Church: and the members of the Church are too apprehen­siue of it, else he could not doe vs that harme he doth, vnlesse we were so apprehensiue of dissention amongst our selues. Now as the peace of the Church is indangered in many ca­ses; Three wayes how peace is in­dangered. so especially in these: First, when men are addicted to one Minister before another, one to Paul, another to Ce­phas, &c. this comes of a carnall mind, as the Apostle shew­eth, 1 Cor. 3. and thus they wrong themselues and the Mi­nisters too: themselues, in that they are hindred here­by [Page 303] from the good they might haue: and their Ministers, because that they make Contention betwixt them, where otherwise none would bee. Secondly, this peace is indange­red in the election of Officers; some breeding and making factions for one against another, as their affections leade them. Thirdly, it is indangered in deciding controuersies either of Religion or State; one will be crossing and thwar­ting another in the heate of Contention and strife; yea, happily rent themselues from the Church, if it may not goe as they would haue it. Let Gods children bee admonished to haue no part in such Contentions, but let them labour for the peace of the Church, if they will haue peace in them­selues; for wee are called to peace, to mind and to speake one thing; if the good things wee seeke for may quietly and peaceably bee obtained, it is well; let God haue the glory, and our selues may comfortably enioy the benefit of them. But if they cannot bee had without breaking the peace of the Church, what is to bee done? They may haue comfort, for they haue discharged their Consciences in seeking the best things, and let them bewaille the corrup­tions of the times, and keepe themselues vnspotted of those corruptions, and pray to God for redresse. Thus are wee to seeke the peace of the Church, and not bee any cause of dis­sention whereby it may be broken.

The fourth Rule to bee obserued in the manner of the carriage of Church businesse is, The fourth Rule. that whosoeuer hath any right in the performance of any such Duties, bee not con­temned, nor rsterained of their right; but that they be called to the businesse, and permitted to speake, and doe freely so farre as the Lord hath put into their hands: For then the Lord is best pleased with a Businesse, when it is ioyntly per­formed by eueryone that is authorised by himself therto: the Magistrate must not neglect the Minister, nor the Minister must neglect the Magistrate. The Pastor must not ne­glect the flocke, nor must the flocke neglect the Pastor, but euery man must haue his due, and doe his duty. Looke in­to Act. 15.23. and see how the businesse was carried there, [Page 304] the Apostles, Three wayes how this rule is broken. and the Elders, and the Brethren had a hand in that businesse, euery man so farre as concerned him. Oft­times it comes to passe, that there is a Diotrephes found in the Church, as in the third Epistle of Iohn, that loues to haue the preheminence, and to sway all with their owne hand; there this rule is broken, sometimes in a Church, the Cen­sures of the Church are wrung out of the hands of the Mi­nister, and passed by another authority, onely he may com­plaine and publish what others haue done, himselfe can haue no further hold in them; here likewise this Rule is bro­ken: Lastly, many abuse their Christian liberty to the of­fence of the weake, and so this Rule is broken; for the weak brother hath his interest in my liberty, as well as my selfe.

The fifth Rule.The fifth and last Rule is, that all things in the outward Gouernment of the Church must bee so carried, as best (so farre forth as may be) fits the Gouernment of the ciuill State wherein wee liue. I would not haue any thinke, that wee would draw Religion to the bent of the outward State, but wee speake of outward Gouernment in the Church, that wee say, must not crosse the well established Gouernment of the ciuill State, to cause Innouations, and changes, and troubles, and confusions, specially in a Christian Common­wealth. It was neuer our Sauiours meaning, that the out­ward carriage of Religion, should ouerthrow the carriage of the temporall State; But that Caesar should haue as well that which is Caesars, as God that which is Gods. I speake of a politike State already established by lawfull Authority, and confirmed by wholesome Lawes, and maintained by the ancient vse and custome of the place, there Religion com­ming in afterwards, it must bee framed for the outward carriage of it to the ciuill State; except wherein Religion is plainely contradicted. Our Sauiour no doubt was as care­full of ciuill Christian States, as Moses was of the Iewish Policy; but there Church-gouernment was fitted to their ciuill State, and so must ours. But you will say, that both ciuill State, and their Church-gouernment were each of them directly and equally from God. True, and are not all [Page 305] the powers that are ordained of God? So the Apostle saith, Rom. 13.1. and therefore though the Gouernment of ciuill States bee not now so immediatly from God as the Iewes was, yet it is from God too; and therefore by pro­portion where the gouernment of the ciuill State is ratified by vse, Religion comming in afterwards, in all equitie and reason it is to bee carried accordingly, for the outward pas­sages of it. When the Apostle Peter perswades the scattered Iewes to submit themselues to all manner ordinance of man for the Lords sake, 1 Pet. 2.3. it is a plain warning to them, that nothing bee done by them in their particular carriage, much lesse in the outward Gouernment of the Church, which might bee preiudiciall to the gouernment of the ci­uill State; they must not crosse that, vnlesse that crosse Re­ligion, as I said before. The want of the due obseruation of this Rule, hath made many become Anabaptists, and despi­sers of Gouernment, and in many places it hath made Reli­gion fare the worse, and the professors thereof to bee tra­duced for rebellious, troublesome, and dangerous people, Enemies to the State. So much for the manner of the carri­age of Church Businesse.

Now we come to the third and last generall head, The third head, and that is the end. And there be two kinds of them: name­ly, the end that must bee aimed at in doing these Duties, that must bee good too. It must bee done with a single end, and a sincere affection and intention, free from all sinister re­spects, either to themselues or others. There are two good ends which wee must ayme at in all actions concerning Church-gouernment; the first is, the glory of God, the se­cond 1 is, the edification of our Brethren. First, wee must aime wholy and onely at Gods glory: so the Apostle saith, 1 Cor. 10.31. Whatsoeuer yee doe, let all bee done to the glory of God. For it is Gods businesse, his gifts, and officers, and ordinan­ces, of purpose appointed for his glory after a speciall man­ner: and therefore this requires a true zeale for the Lord of Hoasts, for the aduancing of his Kingdome, and the magni­fying of his Name; as also it requires vprightnesse of heart, that laying aside all guile, couetousnesse, ambition, pleasing [Page 306] of men, they may meerely intend the honour and glory of their Lord and Master. The second end is, that all tend to the edification of their Brethren; so the Apostle, 1 Cor. 14.26. would haue all things in the Church done for edification: and so hee carries himself; 2 Cor. 12.19. for the Lord hath or­dained officers in his Church, & giuen them gifts for that end, as it is in Ephes. 4.12. therfore that is the matter that all must direct themselues vnto. Now this matter of edification re­quires two graces; Two graces ne­cessary for this: First, wisedome. first, wisdome; secondly, loue: If we haue not these graces, we shall neuer take this course. First, it re­quires wisdome to obserue & discerne what courses are most profitable for edification, and that to follow: as the Minister is wisely to obserue the times and seasons he liues in, and the Persons that he hath to deale withall, and so to insist chiefly on such points, as are fit for such seasons and persons: to giue milke to the weake, and meate to the strong: hee must be a wise Steward▪ giuing to euery one in Gods house his portion in due season: where this Rule is obserued, it wil be a singular furtherance to the labors of the Ministry, for the edifying of the Church. As wisdom is required in this duty, so also in the second place loue is required, in commiserating the infirmi­ties of the weake, Secondly, love. and in hauing compassion of the damnable estate of poore ignorant and vnbeleeuing Soules, vnfeigned­ly desiring and labouring their conuersion; and for that cause framing themselues and their courses, so as may bee fittest to bring them to God; they must with the Apostle be­come all to all, that they may winne some. Loue is a farre more excellent vertue and more beneficiall to the Church than knowledge; knowledge puffes vp, saith the Apostle, but loue edifieth, 1 Cor. 8.1. knowledge without loue makes men proud, it tends to ostentation; but loue alwayes seekes and labours for those things onely that may edifie. Then doe men swerue from this golden Rule of edification, when they enact Lawes, ordaine Ceremonies, vse preaching gene­rally for the maintenance of the state, more than for edifi­cation; yea, When this Rule is swerved from. then they commit high impiety in this kinde, when they vse courses and passages in Church-gouernment [Page 307] to destruction, not to edification; yea, as snares to entrappe tender Consciences, at least to prouoke and offend them. This is against the Apostles Rule, 2 Cor. 1 3. our power (saith hee) is giuen for edification, not for destruction. Put the case that those things which bee imposed be lawfull; must wee doe them presently? No, not vnlesse they edifie our brother so the Apostle saith, Rom. 15.1, 2. Wee must beare with the weake, and euery man must please his neighbour in that which is good to edification. And Rom. 14.19. Let vs follow those things which concerne peace, and wherewith one may edifie a­nother. And 1 Cor. 10.23. the Apostle saith, All things are lawfull for me, but all things edifie not: As if hee should say, Wee must not doe all lawfull things vnlesse they edifie. So then this is the end of all our Actions to bee done in the Church, they must bee done to Gods glory, and the edifica­tion of our brother. And so much shall serue touching the rules and lawes whereby the Officers must bee guided in performing their Actions and Duties in the Church.

Now it remaines onely that I instance (as I promised) in two or three duties, fitting them to the Persons and Rules. Instances in di­vers duties. And first, I will instance in the first duty, which was the 1 Word, Sacraments, and Prayer. Now as these are to be had in the Church, so they must be administred; first, by such persons; and secondly, by such Rules, as God in his wisdome hath ordained and fitted for them. And first, we will speak of the Persons, then of the Duties. First, the Persons to deale in euery of these duties (in the publike vse) are the Mini­sters, be they Bishops, Pastors, or Presbyters, they and all of them, and none but they are to deale in them; their very name imports so much, they are called Ministers of the Word and Sacraments, and so Prayer, it holds by propor­tion to the Priests of the Law, for they and none else were to offer Sacrifices. I speake of ordinary cases: But necessitie sometime inforceth otherwise, yet some are expresly excep­ted against in this case, as women they are not to speake in the Church, 1 Cor. 14.34. and therefore whereas sometimes they take vpon them to baptize, this is an horrible presump­tion [Page 308] in them, and a profanation of Gods Mysteries. Second­ly, the Rules whereby they must be directed in doing these duties are these: first, the preaching of the Word, for the matter of it, it must bee Gods Word alone, and that which is built vpon it; for the manner, it must be sincerely preacht, not making merchandize thero [...], and truly and rightly agre­able to the Analogie of faith, and instantly and continually, in season and out of season, reuerently and conscionably, and powerfully, not as the word of man, but as it is indeed the Word of the liuing God. secondly, the Sacraments, those and none other must bee administred, which Christ hath in­stituted, and that rightly and in such manner as Christ and his Apostles instituted them: but yet wee are not bound to euery Circumstance; For Christ and the Apostles were baptized when they were of yeeres; so must not wee bee. Thirdly, Prayer, that must bee fitted for euery oc­casion, sinnes must bee confest, iudgements must be pray­ed against, blessings must bee thankfully remembred; And this must bee done both for themselues and others, and all feruently and in the Spirit▪ So much for the first in­stance.

2 The second instance shall be in the second Dutie Ele­ction of Officers: and here also consider; First, the Per­sons that must performe this duty; secondly, the Rules they must bee directed by. First, the Persons that are to deale in it; for Ministers, it must bee those that are in superiour place and degree, the Gouernours of the Church, but yet with approbation of fellow Ministers. So for Deacons or Church-wardens and other inferiour Officers; they must bee chosen by the Minister and people together. Wee see a president for this in Act. 6. where the Apostles referred this partly to the people, that they should chuse out certaine from amongst themselues for this Of­fice; and yet still they had an eye to it, and a hand in it too, as wee may see in that place. Secondly, the Rules they must proceede by in this Duty, and specially in election of Mini­sters, are these: First, is examination and tryall of their gifts, [Page 309] so it is implied of the Ministery in the 1 Tim. 5.21, 22. Lay hands suddenly on no man, &c. And so it is exprest in Dea­cons, 1 Tim. 3.10. Let them first bee proued, then let them mi­nister. If it be so of Deacons, much more of Ministers. The second Rule they are to proceed by, is approbation: so saith the Apostle, 1 Tim. 3.7. He (that is, a Bishop) must be also well reported of, &c. And so it is said of Timothy, Act. 16.2. That the brethren reported well of him. Thirdly, there must be im­position of hands, as in Act. 13.3. After they had fasted and prayed they layd their hands vpon Paul and Barnabas, &c. And in the 1 Tim. 4.14. the Apostle saith to Timothy, despise not the gift that is in thee — which was giuen thee by Prophe­cie and laying on of the hands of the company of the Eldership. Fourthly, there must bee fasting and Prayer, that is plaine, Act. 13.3. Lastly, both the choosers and the chosen must haue God before their eies, that without any sinister respect the one seeke, and the other admit: also the chosen must solemnly promise a conscionable care to performe the du­ty imposed vpon him faithfully; this they must make open protestation of.

3 Now we will come to the third duty, to instance in that, and that is the Duties of charity: heere consider, first, that these duties must be done: secondly, the Persons to deale in these duties; and thirdly, the Rules that they are to be di­rected by. First, these Duties must be done, for it was so vn­der the Law, Deut. 15.7. If one of thy Brethren with thee be poorer, thou shalt not harden thine heart▪ nor shut thine hand from thy poore brother: then i [...] bee much more so vn­der the Gospell, that the poore bee prouided for; for the Law of loue is there more precisely inforced both by the example and command of Christ, as being his new Com­mandement, 1 Pet. 3.8. Loue as brethren, be pittifull, Proofes are here vsed, because omitted before. be cour­teous; Heb. 1 [...].76. Isai. 58.7. Luk. 14.13. Matth. 10. and 2.5. Ioh was a Father of the poore: yea, God himselfe is fo, Psal. 68.5. the poore are in Christs stead, Mark. 14.7. and they sustaine Christs owne person on earth, Matth. [...]. and Pro. 19.17. Hee that hath mercy on the poore [...]deth to the [Page 310] Lord, &c. Therefore they must bee prouided for. Againe, these Duties are first the fruits of our faith, Titus. 3.8. Se­condly, they are vnseparable consequents of our loue to God, 1 Ioh. 3.7. and 4.21. Thirdly, they are badges of our profession. Fourthly, this may bee our case heereafter. Fift­ly, this is the measure of our iudgement, Matth. 25. Sixthly, ciuill and carnall men doe the like. Secondly, the Persons to deale in this Duty are Ministers and people. Thirdly, the Rules they are to bee done by, are many and excellent. First, they must be done with cheerefullnesse. Rom. 12.8. Let him that sheweth mercy doe it with cheerefulnesse: and 2 Cor. 9.7. Let euery man giue not grudgingly: for God loueth a cheer­full giuer. Secondly, they must bee done with speed, Pro. 3.19. Say not to thy brother, goe and come againe to morrow, and I will giue thee, if thou now haue it. Thirdly, they must bee done without hypocrisie in singlenesse and simplicity of heart, Matth. 6.1, &c. Giue not your almes before men (saith our Sauiour) to be seene of them: Rom. 8.12. let him that di­stributeth doe it with simplicity. Fourthly, it must bee done arcording to the ability of the giuer, 2 Cor. 8.12. For if there be first a willing minde, it is accepted, according to that a man hath, and not according to that a man hath not. And 1 Cor. 16.2. Euery man must lay vp, and giue to the poore, as God hath prospered him. Fifthly, it must bee done according to the need of the Receiuer, Act. 4.35. The Apostle distributed to euery man as they had need. Lastly, it must bee done with an eye to Christ, Matth. 10.42, 43. Whosoeuer receiueth a Prophet in the name of a Prophet, shall receiue a Prophets re­ward; and hee that giueth a cup of cold water to drinke, to one of these little ones in the name of a Disciple, he shall not lose his reward. And so much shall serue for the instances.

Yea, but will some say, what if I liue in a Church where these things are not done? I answer, that yet wee must not forsake the Communion of the Church, if the principall and essentiall matters bee in some competent measure prouided for; wee must not separate from the communion of the Church; much is to bee borne and suffred (rather than that [Page 311] bee committed) both in the Parties that doe those things; specially in the tolerating and yeelding to these things, of those that are not to bee Actors and Doers of them; there is some difference betwixt the doer and the sufferer: when a man is an actor and doer in these things, if that bee impo­sed vpon him, which is against his Conscience, hee sinnes in doing of it; as if the Minister bee to weare a Garment, &c. hee were better leaue his Ministery, then sinne against his Conscience; but the Sufferer, they haue no reason to for­beare comming to the Lords Table for that, because they are no Actors in it. And so much of the instances; as also of this matter of Church-gouernment.

THe last point wee handled concerning the Church, was of the Gouernement of it, The sixth ge­nerall things concerning the Church viz. the pri­uiledges of it. which being finished, it remaines that we come now to the sixth generall point propounded, namely; To the priuiledges of the Church. A Priuiledge is a matter of Benefit, or speciall fauour granted to one or more Persons or Companies, or such like; which generally others are debarr'd from; for so the Nature and vse of the Word, amongst vs, seemes to require; First, that the matter of a Priuiledge bee a matter of Benefit, or else it would bee a Burthen or Disparagment, and no easement, nor prerogatiue, and so it is a Priuiledge rather to be with­out it; therefore it must bee a matter of benefit. Se­condly, it must bee appropriate to those Parties to whom it is granted; that is, it must bee free to them, and euery of them to enioy, and peculiar to them a­lone, others must bee abridged and debarred from it: this is the vse of the word amongst vs, in the nature of it: It is otherwise vsed in prophane authours, but we speake in our owne language, and therefore we speake of it, as it is in vse amongst vs.

Now in speaking of the priuiledges of the Church, In this head two points handled. 1 handled by way of ob­seruation. wee will handle these two points: First, that the Church hath her priuiledges; Secondly, what these priuiledges are: For the first, it offers it selfe na­turally to vs by way of obseruation; And there­fore [Page 2] take it thus, the Church of God hath her priuiled­ges, that is, there are certaine excellent priuiledges belonging to the true visible Church, which all that are of the Church, and they alone, haue right and in­terest in, and are denied to all others: Doct. For proofe here­of, It is said in Psal. 147. last verse, He hath not dealt so with euerie nation, that is, he hath not dealt so with any Nation; the Prophet speakes there of Gods dealing to­wards Israel then, and, by Consequence, of his dealing towards his Church for euer. Now God had many Nations in the world besides Israel, and he deales mer­cifully and graciously and bountifully with them all, and giues them food and rayment, and health and life and all; But so, as with Israel, that is, so mercifully and so bountifully, he deales not with any Nation: No, he hath not dealt so with any Nation vnder the Sunne, as with them; and as God dealt with them, so he deales with his Church, from time to time, hee vouchsafeth them more excellent Priuiledges then all the world besides. And in the 1 Peter 2.9. Yee are a peculiar people, that is, such a people as the Lord hath endued with many excellent Priuiledges, proper and peculiar to them alone: And Psal. 83.3. they are called, Gods se­cret ones, what is that, but priuate ones? And what are priuiledges, but certaine Conditions granted to some priuate States or Persons? So then, the Church are Gods secret ones, as who should say, hee granteth them many excellent priuiledges, which none other are partakers of: And in Exod. 19.5. the Church is called Gods Chiefe Treasure; It is true, that all the Earth is the Lords, and is all full of his Treasures; but his Church is his chiefe Treasure; Siluer hath her pre­rogatiue aboue all baser mettall, and gold his preroga­tiue aboue siluer, but Pearles and precious Iewels are a chiefe Treasury, and haue prerogatiue aboue all the rest. Sodom was a goodly City like Eden; and Egypt was a fat and fruitfull Soile; B [...]t they were nothing to Ca­naan, [Page 3] for that flowed with milke and honey; milke and honey are the best and sweetest things, Canaan flowed with these, that is, had great abundance of them; Niniueb was a great and famous City; Babel was the Glory and Pride of Kingdomes, Isay 13.19. but these are nothing to Ierusalem, that is the holy City, the City of the great King; the Ioy of the whole Earth, Psal. 48.1.2. To goe forward, Bashan is a high mountaine; But Zion is farre beyond that, Psal. 68.15.16. All these, as they are true in the story, so are they in the Type; All other places are inferior to Gods Church: The Scrip­ture forbeares not the name of Priuiledge, in effect, and applies it in this very case, Rom. 3.1.2. what is the preferment of the Iew, &c? The Lord questions it there, and answers it himselfe, that none may doubt of it; much euery manner of way, as who should say they haue Priuiledges and preferments, and they are not scanted of them, much, that is, many and great, and that (not in one kind, but) euery way: It is spoken there onely of the Iew, but, by Analogy of Faith, it may bee applied to the whole Church, Iohn 1.12. to them that receiued him, to them hee gaue Power (or pre­rogatiue) to bee the Sonnes of God; here is a prerogatiue giuen, and what is that? to bee the Sonnes of God; this is a Priuiledge of all Priuiledges; for hee that hath this Priuiledge, to bee Gods Child, hath, with all, free right and interest in all the blessings that can bee affoorded to man, such as the Apostle speakes of, 1 Cor. 2.9. that the Eye hath not seene, nor the Eare heard, neither can it enter into mans heart, where the Apostle speakes, not onely of things to bee enioyed in the life to come, but euen of the Priuiledges of Gods Chil­dren, euen in this life: And Isay 64.4. since the begin­ning of the world, they haue not heard nor vnderstood with the [...]are, neither hath the eye seene any other God, besides thee, which doth so to him that waiteth for him: God doth so for none as hee doth for his Children.

[Page 4] Reasons.The Reasons, why the visible Church hath such Priuiledges are these; First, euery Company and e­uery Cittie haue certaine Priuiledges of their owne; therefore the Church, the Company of the faithfull, the Cittie of the great King, must haue hers much 2 more.

Secondly, the speciall fauour and loue, which God doth beare to his Church, is such, that he can doe no lesse for them; Those whom the Kings of the earth most fauour, on them they bestow the greatest Priui­ledges: Therefore whom the King of Kings fauours most of all, that is, the Church, hee is to bestow on them greater and better priuiledges, then any King can giue, but God onely; or any subiect can receiue, but Gods owne Dearlings.

3 Thirdly, the Church hath many offices to performe towards God, in spiritual and heauenly duties, as pray­er and such like, which they cannot possibly performe, vnlesse they bee, by Gods owne speciall priuiledges, exempted from other Imployments, and enabled to these.

4 Fourthly, their nearenesse to Christ, and their de­pendance on him requires it, they are his Sheepe, and hee is their Sheepherd, and shall not hee know them, and so set his mark vpon them, and call them by name, and lead them foorth into greene Pastures, &c. shall not he guide and comfort, and preserue and priuiledge them, from such things as other flockes are subiect vn­to? yea, their onenesse with him requires it: hee is the Husband, the Church is his Spouse, they are one; and shall not hee giue her a wedding Ring, his hand, and his heart? shall not he apparell and decke her and cherish her in his bosome, and affoord her his cō ­fortable presence at bed and at boord, as we say? And many other such priuiledges, which non else can enioy yea, he is the head, & the Church is his body and shall not he enliue, and quicken, nourish, direct, defend and [Page 5] indue his Body with all such Priuiledges and graces, as it is capable of? So that their neare dependance on Christ, and her onenesse with him requires that hee bestow many excellent Priuiledges on her, which others may not enioy.

5 Fiftly, the Merit of Christ requires it, which being infinite in it selfe, and wholly imparted to the Church, must needes purchase and procure from God many ex­cellent Priuiledges, such as are fit for them.

6 Sixtly, the Church is separate from the Communi­on, state and condition of others in the world, by their very Calling and Being of the Church; therefore it is necessary, that they should haue some notable Priui­ledges to bee enioyed in that State, in regard, that they are depriued of such as are common to others.

7 Seauenthly and lastly, many Afflictions are to bee suffered and endured of the Church, not onely in that State, but euen for it; and therefore, some excellent Priuiledges are bestowed vpon them, to comfort their hearts, and to make them a full amends, for all the wrongs, crosses, and losses, that therby they vndergoe.

The vses of the point are these; Vse 1 Is it so that God hath bestowed so many excellent Priuiledges vpon the Church; then first, this should teach vs to glorifie God, that doth so mercifully grace and glorifie vs; and first in generall we are to acknowledge with all thank­fulnesse Gods speciall Loue and Fauour to his Church, that bestowes such excellent Priuiledges and Royall Prerogatiues vpon it. Secondly in speciall wee must acknowledge with 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, [Page 6] 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 [Page 7] 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 [Page 8] 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? [Page 9] 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 these priuiledges are? Surely, 2 things handled viz. the priuiled­ges of Church and they be of two sorts. 1 humane. they are more & greater then can be spoken or vnderstood; yet because though we doe enioy them, they are not such a comfort to vs, except we know them: Therfore I will labour to giue you some tast of them; They are of two sorts, some are humane, that are granted by men, and some are diuine granted by God himselfe. First, some are humane, gran­ted by men, as by Kings and Emperours, Councels and States, either politicke or Ecclesiasticke; yea, somtimes by Heathenish States as well as Christian, for somtime God stirred vp Heathen men, to be beneficiall to his Church; & these priuiledges were outward, either of their persons from war, or of their goods from taxes, or the places consecrat to religious vses were freed from arrests, & such like; hence came priuiledged places: But these, as they came from men; so there is no such excel­lency nor comfort in them; & they were intended only or chiefly to Churchmen, as they call them, that is, the clergy. But yet euen in these things, let vs obserue Gods loue to his Church; for as it was the Lord that gaue Is­rael fauour in the sight of the Egyptians, that they gaue them their iewels, &c. Exod. 11.3. 2 di [...]r these [...] ­uers sorts, generally, of two sorts. so it was the Lord that inlar­ged the hearts of those Princes & States to be beneficial to his Church: but the priuiledges we seek, are much more material & excellent, and are cōmon to the whole Church, people as well as ministers, & these are diuine priuiledges, granted immediatly by God himselfe. And these are of diuers sort; generally, they are of two sorts. [Page 10] The Church of God is priuiledged, partly, in respect of others, and partly in respect of themselues: In respect of others they are priuiledged. First, in regard of their friends, 1. In respect of others, both friends and enemies whom God blesseth for them; and also in re­gard of their enemies, whom God curseth for their sakes, as in Gen. 12.3. I will blesse them that blesse thee, and curse them that curse thee; Yea, they are priuiledged in respect of the world it selfe, whose substance & stand­ards they are, Isay 6.13. It was made, and is preserued, continued, altered, and shall bee destroyed for their sakes; As it was a great Priuiledge of the Arke of God, that where it entred and was well esteemed and vsed, as it was in the house of Obed Edom, the place and persons were blessed by it, & where it was not worthi­ly esteemed, as amongst the Phylistims; they were accursed by it: So it is a great priuiledge to the Church, that they, that are friends vnto it, are blessed by it, at least in outward things; and that they, that are Ene­mies to it, 2. In respect of themselues. 1 temporall priuiledges. are cursed and plagued for it. Secondly, they are priuiledged chiefly in respect of themselues, whereby they fared the better in their owne persons. And these Priuiledges are of two sorts: some con­cerne 1 their outward and temporall estate, others con­cerne their inward and spirituall estate. First, some concerne their outward and temporall estate, as first, protection and defence against Aduersaries Isay 4.5, 6. there the Church is called the Glory, and there is a promise of vniuersall Protection to it: so also defence 2 from ordinary Euills that befall others, as Psal. 91. 3 and likewise they are priuiledged, in regard of victory ouer their enemies, as Psal. 149. verse the last, That 4 they may execute vpon them, the Iudgement that is written; This Honour shall bee to all his Saints. Last of all, the continuance of the very outward being of the Church through all Ages to the worlds end, is a Priuiledge to it, as in Psal. 46.5.6. the Prophet saith, God is in the middst of it, therefore it shall not bee mooued. Let the [Page 11] world doe what it will, yet it cannot depriue the Church of the outward being of it; it may waxe and wane as the Moone doth, yet as that hath alwayes a being; so shall the Church euer bee. These are tem­porall Priuiledges.

The second sort are such, 2. Spirituall priuiledges these [...] of two sorts 1 common to all the mem­bers. as concerne our spirituall and eternall estate, and they also are of two sorts; such as are common to all the members of the Church: Hypocrites as well as true Beleeuers; as the vse and profession of the Word, Sacraments, Prayer, Fasting, Gifts of the ministry; Profession of the Gospell, Know­ledge of Gods Will, and outward conformitie and o­bedience thereto; as also Historicall and temporary Faith, and some tast of heauenly things, Heb. 6.2. and such other common gifts of the Spirit; These, in the godly, tend to their eternall good, but in the wicked and reprobate, to their eternall condemnation.

Secondly, such as are proper to Beleeuers onely, 2. proper to the true Be­leeuers, and these of two sorts. 1. matters of present pos­session of di­uers kindes. as the Spirit of Adoption, and such like; and these are also of two sorts. First, matters of present possession; secondly, matters of future certainty. First, matters of present possession, and they consist of diuers kinds. First, wee are priuiledged in respect of God; Second­ly, in respect of the Creatures; Thirdly, in respect of Gods ordinary dealings in the world; Fourthly, in respect of the workes, hee doth for vs; Fiftly, in regard of the graces hee workes in vs; Sixtly, in respect of the comfort hee impartes to vs; And lastly, in regard of the liberty he giues vs.

First, they are priuiledged in respect of God, hee is theirs, and they are his; God the Father is their Fa­ther, Master, and Preseruer; they are his Children, Creatures and Charge. Iesus Christ is their Head, they are his members; hee is their husband, they are his Spouse; hee is their Sauiour, they are his redeem­ed; hee is their Aduocate, they are his Clyents; hee hee is their Sheepherd, they are his Sheepe; yea, [Page 12] they in some sort are one with him, and hee with them; so likewise the holy Ghost, he is their master, they are his Schollers; he is their Leader, they are his followers; he is their Counsellour, they are his Cli­ents; he is their Sanctifier, they are his Temple; hee is their Quickner, they are his frame and workeman­ship to a new Creature. Yea, the whole blessed Trini­tie doe most graciously concurre by their personall Actions in euery part of our Saluation: here is a singu­lar priuiledge; if we had no more but only this, it were enough to stirre vs vp to glorifie God, and to comfort vs against all our present afflictions; how truely then may we say with the Prophet, Psal. 144. last, Blessed are the people that are in such a case, yea, blessed are the peo­ple, whose God is the Lord. Secondly, we are priuiledg­ed in respect of the Creatures, the holy Angels are ser­uants and attendants vpon the Church; they are mini­string Spirits sent forth for their sakes: The Saints in Heauen acknowledge vs to bee Members of their Body, the Catholique Church, and doe instantly de­sire the full accomplishment of our saluation, that they and we may be perfected together. The Saints on earth loue vs, pray for vs, reioyce at our good; sorrow at our harmes: The wicked of the world oftentimes re­uerence and admire vs for our holinesse, and the good things wee haue, though otherwise we be most odious to them; yea, all the vnreasonable and sense­lesse Creatures, in heauen and earth, are at League with vs; yea, the Diuels are subdued to vs, and troden vnder our feete; yea, further, the damned in hell, that scorned and hated vs whilest they did liue, doe now acknowledge that our estate is exceeding happy; and curse themselues that they had so little grace in their life, as not to ioyne themselues to our Societies and practise our courses; yea, the whole world is ours, it was made for our vse and seruice, 1 Cor. 3.22, 23. euen all things are yours, and ye are Christs, and Christ is Gods.

[Page 13]Thirdly, in respect of Gods ordinary dealings and proceedings in the world, wee haue our priuiledges, whether he strikes or spares, giues or takes away, rains or shines, kills or giues life, blesseth or curseth, helpes or forsakes, whether it bee man or a beast, good or bad, whole kingdomes or priuate persons, Church or Commonwealth; we haue our priuiledge and our be­nefit in and by them, they are all done with a speciall Eye and intendment towards vs, and so they all worke together for the best vnto vs, as it is, Rom. 8.28. All Gods Iudgements are our Schoolmasters; his blessings, our comforts; his warnings, our counsellours; his lawes our rules; his dealings, our directions: Specially those dealings which God exerciseth towards our selues, are matters of speciall priuiledge to vs; when hee blesseth vs, that is a matter of speciall priuiledge to vs; for we haue them by promise, we esteeme and embrace them as pledges of his loue, and we vse them aright to the glory of the giuer: for want of which priuiledge, the very blessings of the wicked are heauy Curses: Againe, God chastens vs, and it is our priuiledge, hee chastens vs in the world, that wee might not bee condemnedwith the world, as it is in the 1 Cor. 11.32. and to you is it gi­uen (saith the Apostle) not onely to beleeue in Christ, but al­so for to suffer for his sake: For want of which Priuiledge to the wicked, all their present punishments are the beginnings of their Torments in hell; Againe, God sometimes takes away his Spirit from vs for a while; and then wee mourne and grieue, and being left to our selues, oftentimes wee sinne grieuously, and then our case is most fearfull, yet by vertue of our priuiledge in Christ, these very desertions of his, & sins of ours, work by contraries, for when we come to our selues againe, they work more grace in vs, and make vs wiser for the time to come, and worke more conscience in vs of our waies, & bring vs greater comfort afterwards, for war of w ^ch the wicked are left in their sins, and are hardned [Page 14] therein and perish for euer. Lastly, he kills vs and we die, but by vertue of our priuiledge in Christ, and his death; this very death of ours, is aduantage to vs, for a better life; whereas to the wicked it is the end of their happines; and the beginning of all their misery. Fourthly, 4 The workes God doth for the faithfull. wee are also priuiledged in respect of the workes God doth for vs; what are these? First, hee chuseth vs to saluation, whereas hee leaues others in the masse of the old Adam to perish iustly by their 1 owne sinnes; this is a secret priuiledge, but yet the most excelent, and the foundation of all the rest; for because the Lord hath chosen vs, therefore wee haue all these Priuiledges; when hee hath chosen vs, then we must haue a being; why, God giues vs our being too: But you will say, God giues the wicked a being; yea, but we haue it for good, and not for euill, else it 2 were a thousand times better that we had neuer beene borne: Then he redeemes vs, and payes all our Ran­some, and makes full satisfaction for vs; whereas hee lets all the rest of the world lye by it, bound in the chaines of their sinnes, till they haue paid the last far­thing: Then hee calles vs, and that effectually; not 3 onely preaching to vs, but opening our eyes, eares and hearts, that wee may vnderstand and beleeue, and so be saued; whereas hee casts a vaile ouer the hearts of others, that though they heare, yet they might not vn­derstand, lest they should be conuerted, and so be saued; Then he iustifies vs, imputing to vs his obedience, and 4 couering vs with his owne righteousnesse; the rest of the world, the Lord Iesus lets alone, standing defiled in their blood, vgly and odious with all their sinnes on them, before the face of God, an Angry Iudge, to con­demne them, and to cast them into vtter darknes: Last­ly, 5 hee sanctifies vs, he changeth our hearts, and our wils, & our affection, and subdues our nature and brings it vnder the Obedience of his blessed Will, renuing vs into his owne glorious Image; whereas all the rest of the world [Page 15] are left in the slauery and bondage of the Deuill being his Children, and hauing his Image on them (but this is more naturall to the next head) these things are so nearely depending on each other, that we can make no perfect and exact distinction; but, for Doctrine sake, they are to be sundred howsoeuer, that we may know varietie of our Priuiledges.

Fiftly, the Graces God workes in vs, are a Priuiledge to vs, as Faith in Iesus Christ, and in all Gods promises; Repentance for our sinnes, Mortification of the old man, and quickning of the new man; hatred of sinne, and loue of righteousnesse; Loue to God, and his Religion, and to his Children; zeale for his Glory; patience in afflictions; strength against temptations; he workes in vs knowledge, wisedome, hope, perse­uerance, loathing of sinne, and of the world, and a long­ing and hasting for the comming of the Lord Iesus to Iudgement, and hee workes in vs a sanctified heart, to make a sauing vse of the Word and the Sacraments, and of all occurrences that befall vs, and euery fruit of the spirit: and this God work in vs, either indeed, or at least, in desire, either more or lesse, sooner or later. Sixt­ly the Comforts God imparts to vs, many excellent Comforts he doth priuiledg vs in; he giues vs the spirit of adoption, whereby wee cry Abba father; assurance of his loue and fauour in Christ, and the pardon & forgiuenes of all our sins, he giues vs peace of Conscience and Ioy in the holy Ghost, cheering vs vp in all our tribulations and temptations, and in our prayers, and in all his ho­ly Ordinances, that surely the end is good, and the manner profitable and comfortable, he giues vs also a Tast of heauenly Ioyes, whilest we are her; eternall life is already begun in vs, we [...]eele sinne daily dying in vs, and grace preuailing aboue nature, and wee feele the Spirit helping our infirmities, and comforting, di­recting and quickning vs, all these are reall performan­ces and sensible Comforts actually enioyed, besides the [Page 19] promise of greater and better hereafter; The consi­deration and expectation hereof is no small Comfort to vs, seeing we know he is faithfull that hath promised, and will not deceiue vs.

7 Seuenthly, the liberties that are attained by vs are a priuiledge to vs; Consider what is or might be against vs, wee are freed from it, and looke what is or may be for vs; that we haue liberty in, for the first what is or might be against vs, that we haue freedome frō, for the Son hath made vs free, Iohn 8.36. First, Gods Iustice was agianst vs, to hurt vs, and to condemne vs for our sins; wee are sinners, and God is Iust, and hates sin, and how can we stand before him? But that we haue this priui­ledge by Christ, that hee hath fully satisfied for all our sinnes, and so wee are freed from this danger; so that now to vs in Christ, God is a mercifull Father, not a Iust Iudge; yea, Christ hauing satisfied the Iustice of God, to the full, for vs, we may reuerently challenge the Lord, in the Name of Christ, that he cannot punish vs, hauing punished one for vs; and so Christs merits, being all-sufficient, haue purchased all good things for vs; so that now Iustice is for vs, to giue vs that which is due to Christ; not against vs, to giue vs our owne deseruings: Secondly, the Law is against vs, and, like Saul, breathes out threatnings against the Church of God; saying, If thou doest not this, thou shalt dye; but this is satisfied too; Christ tooke on him the curse of the Law, and so redeemed vs from it, Galat. 3.13. Next to the Law comes sinne, that had defiled vs, and ex­posed vs to Gods wrath, and kept vs vnder, as slaues and seruants, that we could doe nothing but sinne; here is our priuiledge, euen the blood of Christ that cleanseth vs and frees vs from all our sins, so that the filth doth not appeare in vs, the guilt is not imputed to vs, and the dominion is ended, so that it doth not raigne in vs, Rom. 6. After sinne comes death, for the reward of sinne is death, and death had seized on vs for her owne, wee [Page 17] Death destroyes him that had power of death, which is the diuell, and sets vs at liberty; so that we may now say with the Apostle, 1 Cor. 15.56.57. The sting of Death is sinne, the strength of sinne is the Law, but thanks be to God, who hath giuen vs victory, through Iesus Christ our Lord. After­wards comes in hell for her share, and opens her mouth to swallow vs downe quicke: Hell, that house of hor­ror, that should haue beene, by right, the house of our perpetuall habitation and aboade; but Christ Iesus hee hath triumphed for vs ouer Hell and Condemnation, so that now there is no condemnation to them that are in Christ Iesus, Rom. 8.1. Lastly, the diuell, who is the ground of all these forces, hee had fingered vs, and got vs within his clutches, and wrapt vs vp in chaines and fetters, as his captiues and bond-slaues; Christ Iesus hee comes, and looseth the workes of the diuell, 1 Ioh. 3.8. hee breakes these chaines, and subdues Satan; so that we may say with the Prophet, Psalme 124.7. the snare is broken, and wee are de­liuered; These are great and rare priuileges, I would haue you wisely to consider of them: For, who so is wise, will ponder on these things, that they may vnderstand the louing kindnesse of the Lord; wee should labour to know these things, and to make vse of them, and to stand fast in this liberty, and not to be intangled againe in the yoake of bondage: In the second place consider what was or could be for vs, 2 and all that wee haue freedome into, we haue bold accesse vnto the Throne of Grace, and an entrance vnto God the Fa­ther, through our Lord Iesus Christ, Rom. 5.2. Ephes. 2.18. wee may goe boldly, and safely to God, and tell him our wants, and begge supply; we may talke familiarly with him, as a man doth with his neighbour, as Iob speakes, wee may come vnto God, and say, Thou art my Father and my maker, despise not the worke of thy hands; so we may goe to our Lord Iesus Christ, and say with Thomas, My Lord, and my God, hee by sight, wee by faith; so likewise we may goe to the holy Spirit, and say, thou art my Sancti­fier and Comforter, and I am thy Temple, suffer not Sa­tan [Page 18] to defile mee with sinne: So likewise, we may haue free accesse to the Word, and to the Sacraments, and to all Gods promises, and we may lay our hands on them, and challenge them for our owne; So likewise, wee may also reach out our hands to all the creatures, as being our peculiar right; and lastly, when we are on our death­beds; wee may with our Sauiour Christ, and with Stephen, sweetly and comfortably, commend our spirits into the hands of God, and say, Into thy hands O Lord I commend my spirit, for thou hast redeemed me, O Lord God of truth: this is an excellent priuiledge, that at the houre of death, when wee are assaulted with many sore tempta­tions, wee may throw them all from vs, and safely com­mend our soules into Gods hand; and if there were no other priuiledge but this, it were enough to make vs de­sire 8 to be of the Church. The eighth Priuiledge, is the power that is conferred vpon vs, to admit or reiect, to binde or loose, &c. (but this is to be spoken by it selfe in the eighth generall head following.) The last sort of Priuiledges are in matters of future Certainties; 2. matters of future cer­tainties. I say, matters of future Certainties, not of possibilities, that is too weake a word in this sense; possibilities are for men, as that the sonne shall haue this and this after his fathers decease, and yet the sonne may be disappointed many wayes: but with God, future possibilities are vndoubt­ed Certainties, they are as surely ours, as if we had them already. Now these are, first, perfection of all grace, now we haue them but in part, 1 Cor. 13.9.12. but here­after wee shall haue them in perfection: The second thing is the resurrection of the body, but that (you will say) is common to the wicked too? It is true they, shall rise too, but they shall not be able to stand in iudgement, Psalme 1.5. they shall rise to condemnation, as our Sauiour saith, Ioh. 5.29. It were better for them to lye still, the graue is better then hell; so that it is no Priuiledge to them to rise: Thirdly, wee shall stand dreadlesse, and fearelesse before the Iugdement Seat of God; alas, now [Page 19] wee are afraid of euery qualme, how shall wee stand dreadlesse then? I answer, Then wee shall know God to be our Father in Christ, wee shall know that our peace is made beforehand, wee shall haue the righteous­nesse of Iesus Christ to couer vs, and then there shall be no sinne in vs: this is it that will make vs stand dread­lesse: whereas the wicked, for want of this, shall trem­ble and quake, and call to the mountaines to fall vpon them, and to the hills to couer them. Lastly, we shall haue euerlasting glory, life and happinesse in heauen, inioying the fellowship of God and Christ, and the ho­ly Spirit, and the blessed Angells, and there wee shall liue continually, praising and glorifying God, there we shall haue fulnesse of ioy and pleasures for euermore, Psal. 16. To conclude therefore, let vs not debase our selues to sinfull and vile, and slauish courses, but let vs labour to walke in some good measure, answerable to such great and high priuiledges as these are.

THe last point we spake of, was concer­ning the priuiledges of the Church, not humane, such as Kings and men endow­ed the Church withall; but diuine, such as God endues the Church withall; and therein wee handled two points; first, that there are such priuiledges belonging to the Church; secondly, what these Priuiledges are; there is something to be added to the last point, namely, what they are: For there are two speciall priuiledges, something question­able aboue the rest, each of them subiect to mistaking; and the mistaking of them is, and hath beene, the cause of much error: The first is concerning the infallible guidance of the Church by the Spirit of truth; 2. other speci­all priuileges added and in­treated on. and there­upon ariseth this question; whether the Church may erre or no? The second Priuiledge questionable, is con­cerning the necessity of being a member of the Church, if euer wee will attaine saluation; and thereupon ari­seth this question; 1. concerning the infallibe guidance of the Church by Gods Spi­rit, and so whether the Church can erre or no, either in manners, or in Doctrine, or in both, or in neyther. whether any can be saued out of the Church or no? These are the two points which I pur­pose to handle at this time. The first is concerning the infallible guidance of the Church, by Gods Spirit, wher­upon ariseth this question, whether the Church may erre or no? And because error is a generall name, affir­med, as wel of matters of obedience, as of knowledge, of bad māners as well as of false doctrine, therfore in plaine and large termes it shall be propounded and handled thus: whether the Church may erre either in manners or doctrine, or in both, or in neither? to open the way to the disclosing of the point, wee are to vnderstand, rightly, [Page 21] these words, Church and Error: First, concerning the word Church; for whereas, sometimes it signifies the whole Company of Beleeuers liuing on earth; som­times, some one visible Congregation professing the Faith of Christ: the state of the question is not of both alike, but we must vnderstand it far otherwise of the one then of the other: For whereas in the first sense it containes Beleeuers onely, and all of them together, it must needs haue some speciall Priuiledge aboue particular Congregations, at least for some kinde of Error: Euery Beleeuer hath a Priuiledge, in that respect aboue an vnbeleeuer; therefore all together much more: so that if it bee possible that one or two might be seduced to Error, yet that all of them toge­ther should bee so, it is impossible: And whereas, in the second sense, the Church consists of Hypocrites, as well as true Beleeuers; yea sometime all, or most of Hypocrites, therefore the Church, taken in this sense, must needes bee more subiect vnto Error, then in the former sense.

Secondly, concerning the word Error: The Word of God prescribes euery true and right way, and euery swaruing from that is therefore called Error, whether it be in Doctrine or manners; because it is a going from that true and right way, which the Word of God doth teach vs: And though Error, properly signifie a swaruing from the Truth, whether on the right or on the left hand, yet it comprehends [...]gnoran­ces too, that is, their not attaining to some heauenly Truthes: these Errors are of diuers kindes, Errors of foure sorts. especially foure; First, some are either fundamentall, or in smal­ler matters; Secondly, some are either of obstinacy or 1 of infirmity; Thirdly, some are either finite and for a time, others are for euer; Fourthly, some are either generall or particular. First, some are either funda­mentall, 1. what a funda­mentall Er­rors is. or in smaller matters; fundamentall Er­rors are such, which, being held, doe race the very [Page] foundation: he that erres in this manner, cuts himselfe off from Christ, and cannot be saued; such was the Er­ror of the Church of Gal [...]tia, in Gal. 5.2.4. where they ioyned the workes of the Law with Christ in the mat­ter of Iustification, and therefore the Apostle tells them in the 2. verse, that if they were circumcised, Christ should profit them nothing, and vers. 4. yee are abolished from Christ, whosoeuer is iustified by the workes of the Law, is fallen from Grace: Errors in smaller mat­ters what they be. Other Errors are of smaller moment; as when men hold the foundation, but yet erre in building on it, and such, notwithstanding these errors, may bee saued, 1 Cor. 3.12, to 15. the Apostle saith, that some build hay and stubble vpon the Foundation; but shall this turne to their damnation? No, themselues shalbe saued, saith hee; but what; without Repentance? No, for in the 13. verse it is said, The day shall declare it, because it shall bee reuealed by Fire, and the Fire shall trie euery mans worke, of what sort it is, that is, the Day or Light of Gods Truth shall dispell this darkenesse, and the Fier of Gods Spirit shall purifie and purge away these er­rors from them, so that they must repent of these errors: But then yee will say, what difference is there betwixt those that erre in the foundation, and those that erre in smaller matters; for they that erre in the foundation shall be saued too, Difference btw [...]eene them that erre in the foundation, and them that erre in small­er matters. vpon their Repentance. It is true; but yet there is great difference betwixt them; for first, they that erre in the foundation, are seldome and hardly reclaimed, not one amongst a hundreth: but they that erre in smaller matters, are vsually and easily reclaimed; for if the foundation bee ouerthrowen, all must bee reared vp a new; but if any thing, that is built vpon it, be amisse, it may be easily amended; yea those that erre 1 in smaller matters, cannot chuse but bee reclaimed, as hauing the foundation; and therefore cannot possibly perish. Secondly, those that erre in the foundation, must repent particularly of that error, and must also em­brace the contrary Truth, else hee cannot be saued; But [Page 23] those that erre in matters of lesse moment, though they doe not repent of their error in particular: Nay, though they do not know them (for who knowes his errors) yet if they repent in general of them, they shall find mercy & pardon from God: so that we see, there is a great differ­ence betwixt these. Secondly, some errors are either 2 of Infirmity or of Obstinacy; Of infirmitie, as when wee are either by negligence, Ignorance, Ouersight, weakenesse, as being taken tripping in a snare, against our knowledge, and against our purpose and holy desire, or by other occasions: such the Apostle speakes of Gal. 6.1. Brethren, if a man be suddenly fallen into any offence, yee which are spirituall restore such a one, &c: when as they see it not to bee an error, or if they doe see it to be so; yet they haue some weake desire and labour against it, but yet the assault is so strong, and their corruption so great, that they cannot ouercome it; this is an Error of Infir­mitie: Some errors are of obstinacy, that is, when as the Partie knowes the right, and yet willingly declines from it; and these that thus erre, are so far from stri­uing against their Error, that they rather striue against a manifest Truth, to maintaine their Error; such an Er­ror the Iewes are taxed for, by Stephen, Acts 7.51. and by Paul himselfe, Acts 28.26. where he applies a place out of Esay to them, shewing their obstinacie, that in seeing they did see and not perceiue, &c. so that this is an error of obstinacy, for a man to know the Truth, and yet willingly to decline from it. Thirdly, some are fi­nite, and for a time onely, some finall and for euer: for a time onely, and vpon better Aduice they change their minde; such was Peters deniall of Christ, Matth. 26.75. for which hee presently repented and went out and wept bitterly: Againe, some are finall and for euer, as when men liue and dye in sinne without any Repen­tance at all, at least without any true and sound Repen­tance; such was the sinne of Iudas in betraying Christ, he died desperately in it, without any true Repentance, [Page 24] Mat. 27.3, 5. Lastly, some Errors are particular, some are generall, and each of these in two respects; first, in respect of the persons that erre; secondly in respect of the things they erre in, for when as one or two or some few men in a Congregation are tainted with Error, here is a particular Error in respect of the persons, as it was in the Church of Corinth, when as but some of them denied the Resurrection, and not all 1 Cor. 15.12. But when as all or the greatest part in a Church erre, this is a generall Error in respect of the persons; An Instance of this wee haue in the Iewes, when as they did all cry out against our Sauiour Christ, Crucifie him, Crucifie him: So, secondly, in respect of the things erred in, as when a man or a Church erres onely in one or in few things, this is a particular Error in that re­spect, so did the Church of Pergamus, Reuel. 2.14. I haue a few things against thee; But when a man or a Church erres in all or the most things, this is generall also in respect of the things they erre in, as the Church of Rome at this day erres in all, or the most things and so their Error is generall in that respect, as also in re­spect of their persons. Now to apply all this to the subiect of the question, whether the Church may erre in all, or in any of these respects, or no? If wee vn­derstand the Church in the first sense, for the whole Company of Beleeuers liuing on earth, in this sense the Church may be said to erre: first, in matters of smaller moment, not in the foundation; Secondly, of Infirmity, not of obstinacy; Thirdly, at least, onely for a time, not for euer; Fourthly, particularly, not vniuersally; either in respect of the persons or of the things: But if wee vnderstand the Church in the latter sense, of one particular Congregation, in this sense, the Church may erre in all these; which, that I may the more largely and distinctly, without Confusion, deliuer, and you apprehend, receiue it plainely in these Obseruations.

The First is this; That the Church militant (the whole Company of Beleeuers on earth) howsoeuer it [Page 25] hath many excellent Priuildges by the Spirit of truth, yet it is not so exempted from Error, but that it may and doth oftentimes erre both in Doctrine and man­ners: I shall not neede to handle Errors in manners by themselues, and Errors in Doctrine by themselues, for each of these are transgressions against the Word & Wil of God, and they are both damnable; and each, alike, may take hold of the Church, 1 Cor. 13.12. The A­postle Paul speaking of himselfe, being then a sound, yea, a principall Member of the Church of Christ, ac­knowledgeth ingenuously much Ignorance, that hee knowes little to that hee should know, he knowes but in part; Now Ignorance being an Error in a generall sense, as wee heard before, then we see that the A­postle willingly vndergoes the Imputation of Error; and if he bee in Error, who can looke to escape? And therevpon it followes by necessary consequence, that he erred in manners too; for wee cannot bee obedient in that wee doe not know; so that, as his knowledge was imperfect; so was his loue and obedience too: But for errors in manners, it is far plainer in Rom. 7.22, 23. where the Apostle acknowledgeth that there was a Law in his members rebelling against the Law of his minde, and leading him captiue vnto the law of sinne, &c: and this was not his infirmity alone, but it is the infirmity of all the Faithfull, the Spirit stirres them vp to doe good: yea, but, saith the Apostle, Galat. 5.17. the flesh lusteth a­gainst the Spirit, and the Spirit against the flesh, and these are contrary one to another, so that you cannot doe the same things you would: And our Sauiour giues an Inc­kling of this to his Disciples in a kinde of Parable, Ioh. 13.10. where he faith, He that washed is needeth no [...]ue to wash his feete, &c. which, though it be spoken in a ne­gatiue sense, as shewing, that nothing needes washing in them but their feete; yet, it is affirmatiue in force, shewing, that none is so cleansed and purified, but that still hee hath foule feete, that is, hee hath still sinne and error in him, and these must be cleansed and [Page 26] washed away, or else he can haue no part in Christ Iesus, as in verse 8: So likewise for error in manners, the A­postle Iames 3.2. saith, In many things wee sinne all, there all are included, and that not in one kinde onely, as n [...] a diuided sense, as if one should offend in one thing, and another in another thing; but in a compounded sense, not one, or many, but all sinne; and that not in one or few things, but in many: And for further confirmation of the Truth hereof, it is elsewhere negatiuely deliuer­ed, as in the 1 King. 8.46. There is not a man that liues, and sinnes not; now lay these two together, and we shall see; that none is exempted from error in manners: So for Error in Doctrine, Rom. 3.4. where it is not onely affirmed, in generall, of all, and of euery one in particu­lar, that euery man is a liar, that is, that he erres in some of his Apprehensions of the Truth; but the Apostle doth, likewise, so derogate the holding of the whole Truth entirely, and incorruptly, from man, that he ap­propriates it to God alone; so that it is as possible for man to bee God, as not to bee deceiued: So that the Doctrine is cleare, that the Church militant, that is, the Company of Beleeuers, liuing on earth, may, and of­tentimes doe, erre both in Doctrine and manners; So much for proofe of the point out of Scripture.

Reas. 1 The Reasons of the point are these; First, mans frail­tie; The members of the militant Church, true Be­leeuers they are but men, and therefore naturally louing darkenesse more then light; and euill more then good­nesse, and howsoeuer the Spirit bee giuen them to en­lighten them, and to relieue them against each Infir­mity; yet, their weaknesse is such, that they are not so farre capable of the Spirit, as that thereby they are en­abled to vnderstand and know all Truthes, and practise all goodnesse; The Spirit, indeed, in it selfe is all suffici­ent, but in them not so sufficient, nothing can be re­ceiued, but according to the capacity of him that recei­ues it; be the master neuer so good to teach, yet if the [Page 27] Scholler be not capable of the Art he teacheth, he shall neuer bring him to it: so it is in this, the Spirit is suf­ficient to teach them all Truthes, but they are not capable of them; the Spirit is sufficient in them for Sal­uation, but not for perfect knowledge or obedience, and that by reason of their frailty, that they are not so farre capable of the Spirit.

The second reason is Satans malice and subtilty, who Reas. 2 as he is the father of lyes himselfe, and the Auhor of all error and sinne; so hee ceaseth not to tempt both to er­ror and wickednesse, and his labour is not altogether lost, but that he fastens some of his Infections, in both kindes, on the best men Liuing; or, at the least, as a hinderer, he hinders that truth and holinesse is not em­braced, at least, not in that measure that it should: yea, and he soweth errors and sinnes, like Tares, vpon that good seede of Truth and holinesse, which Gods Spirit hath sowen in our hearts.

Thirdly, whilest wee liue here we haue many occasi­ons Reas. 3 of Error, many deceiuers, false Apostles, Heretiques Scismaticks, many ill examples & perswasions, and sun­dry prouocations, and these are too strong for vs to withstand them all, and that at all times, at least, not so, that wee may be free from all Infection by them.

Fourthly, Our perfection both for knowledge and Reas. 4 obedience is respited to the life to come, & not attained to in this life by the perfectest, Phil. 3.12. the Apostle saith, that he had not attained to perfection, though he were inferior to no man; no, it is not for this life, it is respited to the life to come; then the Church shall be without spot or wrinckle, Eph. 5.27. and that, not onely by Imputation, as we are here; but, by actuall possession, then shall that be verified Cant. 4.7. where the Church is said to be all faire and no spot in her; but that is for the Church glorious and triumphant, it cannot bee so with the Church militant, but they must sit downe vnder that ignorance and error which they cannot preuaile against, [Page 28] and pray daily, Lord forgiue vs our trespasses: So you see the point made plaine by reasons too.

Vse 1 The vses are these: First, here is matter of Instructi­on, teaching vs to humble our selues, and to bee cast downe in our soules, in that wee are such vile and cor­rupt wretches, brutish in our selues, both for mat­ter of knowledge and obedience, for so the Scripture sets vs foorth, that wee are euen beasts in both: First, for knowledge, the Prophet saith, Ieremy 10.14. Euery man is a beast by his owne knowledge, and for Obedience it is said, Iob 15.16. that man drinketh vp Iniquitie as water, &c.: concerning knowledge; First, wee finde by experience that wee loue error and falshood, and that we are ready to accept lyes at the hands of Sathan, and other deceiuers; wee embrace them with both handes, and make much of them, and hardly can abide to bee wonne from them; wee are sooner and easier perswaded from an hundred Truthes, then from one Error: Secondly, for Truth, wee know that naturally wee hate and abhorre it, wee cannot learne or finde it our selues, nor yet are we willing to receiue it from o­thers, when it is brought to vs; no, not when God himself, and his Word, & his own blessed Spirit tenders it vnto vs; or if wee doe receiue it, it is but in part, to the halues deadly and coldly and fearefully, and wee are easily drawen from it, the Euill one catching it out of our hearts, our mindes wauering, carried away with euery wind or blast of vaine Doctrine; or if wee doe receiue it and sticke to it, it is with much infirmity, wee are apt to defile it with our owne Inuentions, deuises, glosses, additions, detractions, mistakings, doubts, distrustes, idle and euill apprehensions; the Lord knowes the thoughts of man, that they are all but vaine: So concerning obedi­ence, we finde that, of our selues, we are prone to all sin, and averse from all righteousnesse, and in this wee doe much more resist the spirit of Grace then them former; the Reason is this, Truth and falshood being of the [Page 29] vnderstanding, reason and iudgement, the highest facul­ties of the soule, we can more easily submit to the power of the Word and Spirit; but good and euill being of the will and heart and affections, the more base and more carnall parts in vs; and the doing of good, and the forbearing of euill, being the denying of our selues, and the bridling of the course of nature, the forsaking of all our pleasures and profits, and indeed, the breaking of our hearts; It is death to vs to bee thus mastred, and this is the reason, that wee are much more vnwilling to reforme in matters of obedience, then in matters of knowledge, and that reformation, which wee doe at­taine to in matters of obedience, is much more imper­fect then in matters of knowledge: Let vs consider rightly of this, and seeing the case stands thus with vs, let vs be ashamed & confounded before the presence of God, and hate and abhorre our selues in dust and ashes; what, are wee ignorant of our selues, and yet will not learne? naught and sinfull, and cannot bee reformed? How doth this prouoke Gods Wrath against vs? what a deforming is this to his Image in vs? what dishonour to his name? what griefe is this to his spirit, that hee hath to deale with such peruerse and froward Schollers, that will not bee taught by him? either wee will not receiue his good motions at all, or else not as wee should; what re­ioycing is this to Satan, that can insult and say, I can per­swade men to error and sinne, when as Gods Spirit, and his motions to Truth and righteousnes, are reiected? this is a great gratifying of Satan, and a great reioycing to him; besides, what hurt doe wee to those amongst whom wee liue? But specially, what wrong doe we to our owne Soules? this is to forsake our owne mercy, and herein our selues are the chiefest Enemies to our owne saluation; let vs confesse this to God, and bewaile it and instantly beg pardon of him for it, and striue the best we can against [...], and let vs bee humbled all our daies, that we can striue no better against this brutish nature of ours.

[Page 30] Vse. 1 The second vse is for Refutation of the Puritanes, those ancient hereticks, that held an absolute perfection in this life; and so the Papists and the Anabaptists are here refuted, that hold this error, that they offend not in manners; surely, this is a farre higher straine, then euer the Apostles attained to, for they erred all in man­ners, they all forsooke Christ and fled, Matth. 26.56. but this was before the comming downe of the holy Ghost vpon them, but did they so afterward? yes, euen af­ter they had receiued the holy Ghost, they erred in manners, Iohn the Disciple whom Iesus loued, would haue worshipped the Angell, Reu. 19.10. and againe e­uen after admonition, hee would haue done the like, in Chap. 22.8. and so, very likely, hee did it after Re­pentance too; And so wee see that Peter was reproued to his face, by Paul, for his sinne, Galat. 2. If this bee so in the greene tree, Alas, Alas! What shall it bee in the dry: when Peter and Iohn, and the rest of the Apostles haue had their falls, shall any Puritan in the world bee so shamelesse, as to boast of perfection? This point shall neede no further Refutation; all Gods Children, from the first to the last, will ondemne this Assertion, by their owne contrary clamentable experience in the whole race of their liues: I mention this the rather, be­cause some papists, Anabaptists, and familists are infected with this presumption at this day.

Vse. 3 Lastly, this serues for the Refutation of Papists, that challenge to their Church, and head, the Pope, an Im­munity, yea, an impossibility of erring in Doctrine, as if it must of necessity be true, whatsoeuer they hold: whereas this wee are able to shew, how that they haue erred from themselues in many things, holding one thing this yeare, another thing the next, and one contra­ry to the other: so that except two contraries may bee true, they must needes erre in the one, or in the other, but of this more shall bee spoken hereafter. Thus wee haue seene the first point handled at large that the [Page 31] Church militant, howsoeuer it hath many excellent priuiledges, yet it is not so exempted from Error, but that it may and oftentimes doth erre, both in Doctrine and manners.

Now let vs come to the second Obseruation, and Doct. 2 therein see how the Church may not erre. The Obser­uation is this: That the Church militant is so guided by the Spirit of Truth, that though it be subiect to er­ror, yet it cannot erre fundamentally, obstinately, fi­nally and generally: First, not fundamentally, Psal. 62.2. he is my strength and my saluation and my defence, there­fore, I shall not much bee moued, that is, fundamentally; nor obstinately, Psal. 19.13. Lord keepe me from presump­tuous sinnes: nor finally, Psal. 55.22. the Lord will not suffer the righteous to fall for euer, he may fall, but not for euer: nor generally in all her parts; but still some are reserued, that haue not bowed their knee to Baal, 1 King. 19.18. these two, finally and generally, are neuer found in the true members of the militant Church: haply they may erre fundamentally and obstinately, but neuer finally and generally, Psal. 37.24. though he fall, yet shall he not bee cast off, which, if it be vnderstood of our out­ward preseruation here, as the Text seemes to intend it, then much more of our preseruation from sinne and error, that though wee doe fall, yet not finally for euer: And Psal. 125.1. they which trust in the Lord, are like mount Syon, which cannot bee remoued, but standeth fast for euer: And this is cleared by our Sauiours owne mouth, Matth. 16.18. vpon this Rocke will I build my Church, and the gates of hell shall not ouercome it, hee saith not, shall not touch it, but onely not ouercome it, And Psal. 102. last verse, the Children of thy Seruants shall continue, and their seede shall stand fast in thy sight; So then the Church militant, though haply it doe fall, fundamentally and obstinately, yet it cannot fall finally and generally.

The Reasons, First, it is Christs promise, that the Reas. 1 Gates of hell shall not ouercome it, Matth. 16.18. if there [Page 32] were no other reason, this were sufficient.

Reas. 2 But secondly, the Church is built vpon a Rocke, Mat. 16.8. and therefore cannot fall; Matth. 7.25.

Reas. 3 Thirdly, Christ, God and man, knits and vnites vs, and if God knit the knot, who shall vnknit it?

Reas. 4 Fourthly, Chirst prayes for vs, that we may not fall, Luk. 22.23. and hee cannot be denied.

Reas. 5 Fiftly, the vnchangeablenesse of Gods Loue, he ad­mits none to bee of the Church militant, but whom hee loues; Now whom God loues once, he loues to the end, Iohn 13.

Reas. 6 Sixtly, the presence of the Spirit is another Reason of it, Ioh. 16.13. the Spirit of Truth is continually pre­sent with them, inlightning, quickning directing, per­swading and reclaiming them from sinne and error; whereunto if wee adde the sufficiency of the Scripture, for all matters both for life and doctrine, what other di­rection can wee haue? or how can wee erre finally and generally.

Reas. 7 The last Reason is drawen from Gods Loue and Care of his owne heauenly Truth, which if it be not beleeued at all, it is much disparaged; and if it be beleeued any where, then surely it must be in the Church, which is the Pillar and Ground of Truth; therefore still, the Truth is aliue, at least, in some of the Church: so that the Church cannot fall finally and generally, for then the Truth must fall too.

Vse. The vses are these: The first vse is for matter of com­fort to the faithfull, that howsoeuer if we be left to our selues, wee are weake, and darke, and blind, prone to sinne and error, and vntoward to grace and goodnesse; yet wee see Gods Grace is sufficient for vs, to keepe vs in his holy Faith vnto the end: It is true, that in re­gard of our selues, wee are like silly sheepe, ready to be a prey to the Beare and the woolfe; yet wee haue an hea­uenly sheepherd our Sauiour Christ, and he hath still an Eye on vs, and lookes after vs; and rather then we [Page 33] shall be quite lost, hee will bring vs home on his owne shoulders, Luke 15. Satan may, and does seeke to de­uour vs, and to swallow vs vp quicke, but God hath set him his stint, so that neyther altogether, nor for euer hee can preuaile against vs, Iohn 10.28.29. Christ knowes his sheepe and hee will giue them eter­ternall life: and they shall neuer perish, &c. If wee be igno­rant of any point, God will reueale it, if wee be doubt­full, God will resolue it, if wee be out of the way, he will admonish and reclaime vs; wee shall heare a voyce behind vs, saying, This is the way, walke in it, &c. Esay 30.21.

The second vse is for reproofe of the Papists, and Vse 2 Lutherans, which hold, that the very chosen may fall away, and that finally, which cannot be held without blasphemy; for by this they wrong God, making his election to be a meere casuall thing depending on mans goodnesse and perseuerance therein: so likewise it is an exceeding wrong to the faithfull, for if they may fall a­way finally, after true conuersion, what peace or quiet­nesse can they haue to their consciences? but still they will be fearing and suspecting, and distasting their estate. So much for the second Note.

The third note of obseruation is this; that no parti­cular Doct. 3 visible Church, since the Apostles times, but may erre, and that fundamentally, and obstinately, and fi­nally, and generally, and so cease to be a true visible Church; I take my scantling since the Apostles times, because the churches in their times, had the Apostles to be members of them, who, being infallibly guided by the Spirit, could not possibly so erre: and therefore the churches in their times, could not finally, nor generally erre. But the point is vndoubtedly true of all other particular churches, that they may erre fundamentally, obstinately, finally, and generally, and so cease to be true visible churches; examples will cleare it; there is no Church, but hath erred in some kinde, both [Page 34] vnder the Law, and before the Law, yea, and in Para­dise, as also in Christs time, yea, euen the churches whereof the Apostles were members, had their errors; but some churches may erre, and others haue erred fun­damentally, and finally too: Take the Church of Ephe­sus for an example, that once was a true Church of God, and called a golden Candlesticke, and a Piller of Truth, 1 Tim. 3. yet it erred in the Apostle Iohns time, yea, it is now vtterly and finaly falne away from Christ to Mahomet, and is vtterly cut off from Christ the foun­dation: but it may be said, that the church of Ephe­sus may recouer againe, and so her fall is not finall: I d [...]ny not, but that it may be recouered, through Gods prouidence at the last; yea, but that is vncertaine, and therefore, for ought wee know, her fall is as well finall as fundamentall, and that which was her case, may be the case of any other particular church, and surely shall be, if they walke in her steppes, Reuelat. 2.5. The like wee finde in many other Primitiue Churches, how many famous churches are falne away, that were true visible churches in those times? some to the Arians heresie, some to the Donatists, some to the Nouati­ans, &c. The lamentable estate of the Iewes, Gods owne people, proues this point without exception, they are vtterly cut off from the foundation, Christ: Error, like a gangrene sometimes ouer-growes all; but some may say, when may a church be said to erre thus; seeing, though some may erre, yet happily not the rest? I answer, then a church may be said to erre, either when an error is embraced of all in generall, or specially of those that are the Pastors and guides, and carry the chiefe face and port of the Church with them; which error if it be generall, in all, or the chiefest Arti­cles of faith, and that after admonition they persist in it, and condemne all other churches that hold otherwise; Then is that church degenerate into a faction, against the Church, and except some amongst them impugne [Page 35] their vntruthes, and these in some answerable number, or of some good place and quality in the Church, or in some knowne manner, that notice may be publikely taken of it, such a Church ceaseth (to vs) to be a true visible Church; but if there be such opposers in these vntruthes onely, and yet they hold with the factions in opinion, in some other truthes fundamentall; the Church (for their sakes) may be falsely reputed (by all that know that op­position) a true visible Church.

The reasons of the point are these: The same rea­sons that proue that the Militant Church may erre, hold directly for proofe of the first part of this ob­seruation, that a particular church may erre, and of­ten doth erre; for if it be so in them, being all certaine­ly chosen, much more in these, being all called, but few chosen: which also, well considered, will proue the latter part of this obseruation, that is, they may erre fun­damentally and finally too; for in euery particular visi­ble church, there are some few of Gods chosen, else it can bee no true church; Now these few dying, still, the Truth and the Church (where God in his Iudgement forsakes) decayes more, and more, loosing one truth after another, and one faithfull person af­ter another, till at last, few, or none are left, not e­nough in number, at least in port and place, to beare the name of such a visible church.

Secondly, God tyes himselfe, and his grace, and saluation to no one particular place; and therefore hee may take it from one particular church, and giue it to another, that may bring forth better ffruits.

The first vse is for instruction to all particular Chur­ches, to teach them to walke warily, and carefully, ex­amining themselues by the Word, whether their cour­ses be agreeable thereunto, and praying for the Spirit to enlighten them, and let them take heede of the do­ctrines and inuentions of men; if any error arise, pre­sently let them oppose and suppresse it; If any doubt, let [Page 36] them goe vnto the Law, and to the Testimony; If there be any difficulty, let vs pray for the Spirit, hee is the best expounder, and God hath promised to giue the Spirit to them that aske him; so though wee may erre, yet wee shall not erre finally, and generally: Let not any Church presume of it selfe, though it be neuer so pure, for as good Churches, as they, haue falne, and they may; yea, and without great heed, they are in as great danger of corruption, and so proceeding, of a fi­nall fall and desolation: Neither let any man do at on the Church, be it neuer so glorious, as if it were an infal­lible Oracle, and the ground of our faith and saluation: rather search the Scriptures; if the Doctrine of a Church be agreeable vnto them, imbrace it, and build on it, not so much because of the Church, which may erre, and, haply will deny that afterward, which it once affirmed; but because of the Scripture, which is alwaies constant to it selfe, and vnchangeable. If the Scribes and Pharises teach out of Moses chaire, that which is Moses Do­ctrine, beleeue them, else beleeue them not.

2 The second vse is for confutation of the Papists, that say their Church cannot erre, for howsoeuer they pro­pound it, as for the Church in generall, that that can­not erre, yet indeede, they plead onely for their owne Church; for they say that other Churches may erre; but we say that their church may erre, and that fundamen­tally, and finally too; and surely it is not far from it; yea, the Papists themselues, in this confute them­selues; For, first, they confesse themselues that they may erre, for so say some of them, that they erre by excom­munication, when they doe it without sufficent cause, o­thers, of themselues, say, that they erre in canonizing of Saints, when they canonize some for Saints in heauen; which are diuells in hell: Secondly, they confesse that Councels may erre too: and thirdly, that their Popes may erre too: and lastly, that their people may erre, and therefore that the whole Church may erre: And [Page 37] how can the Papists maintaine their doubting of salua­tion, with the not errring of the Church? yes, say they, though wee know what wee are now, members of the true Church, and therefore in the state of saluation; yet wee are not sure what wee shall be, whether wee shall continue so or not: but yet then they confesse, that there is assurance of saluation for the time present, though not for the time to come; and how also can they maintaine the falling away of the faithfull, with the not erring of the Church? For the faithfull are chosen of God; but some of these that are of a visible Church are only called; If then the chosen faithfull may fall away, then those that are onely called, much more: yes saith Hosius, Euery par­ticular member may fall away, but the whole Church cannot: but I answer, that the only bar to stay men from finall falling away, is the decree of Gods election, which is tyed no more to all the Church in generall, then it is to euery man in particular; but they retort this on vs; you (say they) deny the finall falling away of the faithfull, and yet affirme the finall falling away of the Church; and yet also you call the Church the company of the faithfull: I answer, when wee say the faithfull cannot fall away for euer, wee vnderstand the chosen faithfull; But when we say the Church may fall away, we meane only the faithfull by profession, and by calling only, not by election; & when we say that the Church is the com­pany of the faithfull, wee vnderstand it properly of the whole members, not of any visible congregation: and for that which they obiect, that the Church cannot erre, because the Church is the Spouse of Christ, the Piller and ground of truth; and because it hath the promise of the spi­rit: to this I answer; that these do belong properly to the whole militant Church, not to any particular visible Church; but onely by proportion, that is, so far forth as the faithfull and chosen are found in it: But notwith­standing this promise of the Spirit, they may sinne, and therefore they may erre too, for Gods Kingdome is the [Page 38] Kingdome of righteousnesse, as well as of truth; and that holy Ghost is the Spirit of grace against sinne, as well as the spirit of truth against error; he is a sanctifier, as well as an inlightener. And so much shall serue con­cerning the first doubt and question, whether the Church may erre or no.

The second thing is con­cerning the necessity of being a mem­ber of the Church, if e­uer wee will attaine sal­uation; and so whether any may be saued out of the Church or no. Extra fidem Ecclesiae. Morn. 451.The second matter of doubt, is concerning the ne­cessity of being a member of the Church, if euer wee will attaine saluation; And hence ariseth this question; whether any may be saued out of the Church or no? For this is one singular prerogatiue of the Church, that whosoeuer is of it, is in the state of Saluation, and whosoeuer is out of it, is in the state of Damnation. To this question I answer, that if we vnderstand it of the in­ward communion of the faith of the Church, that is, of the chosen; it is simply true, that without the Church, there is no saluation at all: And so also, if we vnderstand it of the outward Communion in the profession of faith with the Church, that is, of the called; it is true also, that, ordina­rily and vsually, without the Church there is no saluati­on: So that it is true properly of the whole Militant Church, and yet it extends to the visible thus far, that if a man be where there is a visible Church, if he ioyne not with it, ordinarily he cannot be saued.

Doct. Take then the obseruation thus, that Without the Church there is no saluation; vnderstand it properly of the Church Militant; but proportionably of the Church visible, Esay 60.1.2, 3. as there was light in Goshen, when all Egypt beside was in darknesse; so is there light and saluation in the Church, when the whole world be­sides is in darknesse, and the estate of Damnation. And as all that were not in the Arke, perished in the floud, so they that are not of the Church, cannot be saued, but must needes perish with the world; and that which the ancient fathers say, is true; that they which haue not the Church for their mother, haue not God for their father: and surely, they that are not of the Kingdome of heauen [Page 39] here on earth, shall neuer be of that Kingdome which is in heauen.

The reasons are these; First, the Church is the fold, Reas. 1 they that are not within this fold, are no sheepe; neither haue they Christ to be their Shepheard.

Secondly, Election, the promise of grace, Christ him­selfe, Reas. 2 the holy Spirit, sauing Faith, Holinesse, Righteous­nesse, the vse of the meanes, all these are onely in the Church, and are no where else to be found: Therefore they which are not in the Church, can haue no part in these, and so can haue no part in saluation.

The vses are these, first this teacheth vs to labour to be Vse 1 members of the Church; If we liue in a place where the Faith of Christ is profest, and doe not ioyne our selues with them, it is a great and a damnable sinne: euery one wil labour to be of that company, that hath best and most priuiledges, then labour to be of the Church; for that hath the most and best priuiledges, and labour also to bring others to the Church, specially those that are thine owne; labour that they may be of the Church, and so in the estate of saluation; Loue Sion, let thy heart be rauished with the desire and prosperity of Ierusalem.

Secondly, let those that are in this State, let them Vse 2 walke in the light while they haue it, lest it be taken from them, and then they cannot tell whither they goe.

Thirdly, here we see the misery of those that are not Vse 3 members of the Church, for though they be else neuer so wealthy, witty, mighty, glorious, or otherwise world­ly priuiledged, yet they are no better then of the damned crue, they are out of the estate of Saluation, with­out God, and without Christ in the world.

Fourthly, this teacheth those that are of the visible Vse 4 Church, that as they haue communion with the Church in profession; So also to haue communion with them in faith, else as good not to be of the Church, as not to haue our part in the effectuall meanes of saluation with the Church.

[Page 40] Vse 5 Lastly, heere wee may learne, what is to be thought of those, that separate from the Church, as men cut off from the Church; and so if they be without the faith of the Church, they can haue no saluation.

WE haue already spoken of the 6 ^th generall point propounded to be handled, name­ly, of the priuileges of the Church: The seuenth generall head in the doctrin of the church, viz. the aduer­saries and op­posites of it. Now we are to proceed to the seuenth, name­ly, of the aduersaries and opposites of the Church: for as the Church of God is endued with many excellent priuileges aboue all other congregations whatsoeuer; So no other company in 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 1 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 2 good; so also to draw vp our loue & affections to the me­ditation and desire of a further and better state in heauen, [Page 41] 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 before­hand for the tryalls that God hath appointed you for, This handled in 5. point. 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; [...]. Th [...] [...] that the Church of God hath many Ad­uersaries to oppose it, deliuered in a Doctrine. The point offers it selfe [Page 42] 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 [Page 34] 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 Mo [...]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, [Page 44] 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 [Page 45] 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 [Page 46] 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 militan [...] 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. [Page 47] 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, our loue will faile too: So also it is for the triall of our Faith in his promises; to see whether we will still build and rest vpon them in all our Crosses, with all manly Confidence, when in outward appearance it is vnlikely, that they should bee perfor­med and stand: So it is also for the triall of our Pati­ence, to see if wee will quietly endure all Crosses and oppositions, and speaking against of Sinners, and all manner of euill dealings for Christs sake. Lastly, it is for the triall of the corruption that is in vs; For com­monly many corruptions breake out of our hearts in these oppositions, as wee see in Iob, who was a Iust and vpright man, and yet we see in his afflictions, what a Sea of corruption burst out of him. These are the Reasons that the Church hath so many aduersaries and opposits.

The vses are these; The first vse is matter of Instruction Ʋse. 1 teaching vs what to esteeme of the life of a Christian in this world (for that which is the portion of the whole church in generall, is also the portion of euery member in particular) what is the life of a Christian here? Surely, a continuall warfare against many Aduersaries; so that when thou entrest into the profession of the Gospell, know that thou entrest into a Sea of troubles, and a world of oppositions; dreame not therefore of outward peace and ease there, for that state cannot affoord it; but looke for warres and bickerings continually either within or without, either with one enemy or other; and when thou hast passed one or many conflicts, do not sit downe, and say, now I hope my payne is past, but bee sure, that so soone as one trouble is ended, another will follow it at the very heeles. A state of worldly [Page 48] Tranquillity and peace is a most dangerous estate, and where there is such a state, wee may feare, that the Di­uel possesseth all in peace there, as our Sauiour saith, Luk. 11.27. And in Luk. 6.21, 22. he saith, Blessed are yee that weepe, for yee shall laugh; Blessed are ye, when men hate you, &c. there is the estate of the faithfull: but we be to you that laugh now, for yee shall waile and weepe: woe be to you when all men speake well of you, vers. 25.26. there is the estate of the Reprobate; Do wee laugh and haue we our plea­sure now, and doe all men speake well of vs? then certainely wee are not of the number of the blessed, but our estate is a woefull estate; wee must take this as a Rule, that to whom Abraham our heauenly Father may say, Sonne, remember that thou in thy life time recei­uedst thy pleasure, to those shall be also said after this life, now thou art tormented, Luke 16. the Torments of hell are the end of such an estate: but on the contrary if it be with vs, as it was with Lazarus, that our heauenly Father may say of vs, that we haue had our paines here; he shall also affirme of vs after this life, as of him, but now hee is comforted; paynes are bitter here, but they are sweete hereafter: I doubt not but Gods children haue many times peace here, and yet goe to heauen; and the wicked may haue many crosses, and yet goe to hell: But I speake here of crosses and sufferings that be­fall vs for Christs cause, and for his sake because, wee are the Church of Christ; and these we must look for in this life, as Christ was a Signe to bee spoken against, Luk. 2.34. or a butt to shoot at, so is his Chruch, and euery paricular member, and this is it wee are to looke for in this world, heere is our warfare, in heauen is our crowne: And therefore while we liue here, let vs looke for many Adùersaries and oppositions.

Ʋse. 2 The second vse is for matter of reproofe, and that of many, for there are many that make the crosses and op­position of the Church, as a stumbling blocke to hinder them from heauen, and to make them fall into hell: For, [Page 49] first, it keeps many from entring into the Church; what, say they, Shall wee enter into so many troubles? If they could separate the Church from the crosse, then they would be of the Church, like vnto the high Priests and the Scribes, and the Elders, and Pharisies, in Matth. 27.42. that said, Let him come downe from the Crosse, and wee will beleeue in him; so these men, if yee can separate Christ from his crosse, they will beleeue in him: Se­condly, it is a stumbling blocke to many to make them flie away from the Church, at least for a time, so did the Disciples of Christ, Matth. 26.56. when their Master was in trouble for his life, they all forsooke him and fled; this was but for a time: But many in the time of oppo­sition and persecution, fall away finally from the Church, such are they that are compared to the stony ground, Mat. 13.20.21. that receiued the seed of the Word with ioy for a time, but because it was not rooted in their hearts, therefore when persecution commeth, they fall away: Thirdly, it is a stumbling blocke to others, that are beholders of these oppositions, causing them to passe hard and vncharitable censures on vs, either scoffingly by way of insultation, as they did ouer our Sauiour, in Matth. 27.43. He trusted in God, let him deliuer him now if hee will haue him, for he said, I am the Sonne of God; because our Sauiour was brought to a shamefull death, therefore they scoffe at him, and insult ouer him, as if he were not the Sonne of God, and so this was a stumbling blocke to keepe them from be­leeuing in him: or else it causeth others to passe hard cen­sures on vs, reprochfully taxing vs as notorious sinners, because wee are so continually molested, as they did of our Sauiour, Esa. 53.34. they thought him to be a wic­ked man, and that therefore he was plagued and smitten of God; and so in Acts 28.4. they iudged of Paul when the viper hung vpon his hand, that hee was a wicked man; and therefore, though hee had escaped the Sea, yet vengeance would not suffer him to liue. Thus many make the perse­cutions and oppositions of the Church as a stumbling [Page 50] blocke, to keepe them from ioyning with the Church: these are all here reproued.

Ʋse. 3 The third vse is for matters of exhortation, to stirre vs vp to the practice of many duties: Sti [...]ting vp to many duties. Is the Church op­posed with many aduersaries, then we must learne, first, 1 to fight, and to take vp armes, and to beare vp our selues with good spirit and courage against all our aduersaries; the Apostle, 1 Cor 16.13. exhorteth vs to this duty, Stand fast in the faith, quit your selues like men, be strong, &c. seeing we are matched with so many aduersaries, wee must fight manfully, and quit our selues like Chri­stian men, for shall they fight against vs, and that conti­nually; and shall wee lye still, either not fighting at all, or if wee beginne to fight, shall wee like cowards giue 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 2 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 [Page 51] 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 3 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 sh [...]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 cōmands 4 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, 5 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 [Page 52] 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 6 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 7 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 [Page 53] 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 8 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, 9 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 [Page 54] for the first point; that the Church of God hath many aduersaries, &c.

The second point, what these aduer­saries are, and they are ma­ny.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.

1 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.

2. sort.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.

3. sort.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.

[Page 55]The 4 ^th sort of opposites are Schismatikes, 4. sort. 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, 5. sort. 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, 6. sort. 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 blood­suckers, 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 7 ^th sort of opposites are Hypocrites, 7. sort. or Counter­feits, such as pretend Religion when as yet they affect it [Page 56] 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.

8. sort.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.

9. sort.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 dangerous enemies, and it is hard for vs to preuaile against the whole world.

[Page 57]Tenthly, the flesh, that is, 10. sort. the vnregenerate part in our selues, this alwaies fights against the spirit, Gal. 5.17. and seeke the destruction of our soules, 1 Peter 2.11. Ab­staine from fleshly lusts, which fight against the soule; this is a pestilent aduersary which wee carry alwayes in our bosoms, and cannot possibly either flie from it, or cause it to fly from vs, which is the singular mischiefe of this enemy, aboue and beyond all others. The diuell him­selfe, if we resist him will fly from vs, but this we carry alwayes about with vs.

The eleuenth aduersary is sinne, 11. sort. this is a deadly ene­my to the soule too, the Apostle saith, Rom. 7.11.13. Sinne tooke occasion by the Commandement, and thereby slew me: and sinne, that it might appeare sinne, wrought death in mee.

The last Aduersary is the diuell, 12. sort. hee is the aduersary of all aduersaries, and the commander of all the rest. And this being the principall oposition of all, we will speake, God willing, the more largely and particularly of it by way of obseruation.

And the obseruation is this, Doctr. That Satan is the Grand-aduersary, and the capitall and chiefe enemy of the Church of God, and the Generall of the field fought against the faithfull; all other aduersaries are his souldiers, and his forces and instruments, Gen. 3.15. The maine enmity betwixt vs and our aduersaries, is from the Serpent himselfe, as hee being the head, all other are but his seed, Reuel. 12.37. The red Dragon the diuell, he fought and his angells; hee is the Arch enemy, the o­ther are but his angells: 1 Pet. 5.8. your Aduersary, the diuell, &c. What, are there not many aduersaries be­sides him? ye [...], but he is an aduersary by way of excellen­cy, the aduersary of aduersaries, he hath the rule of all the rest, Eph. 6.12. the Apostle saith, We wrestle not against flesh and blood; Doe wee not wrestle against flesh and blood? yes, that wee doe, but they are but instruments, the author of them are principalities and powers, &c. The [Page 58] diuell and his angells, Matth. 13.28. Who sowed the Tares a­mongst the good Corne? the enuious man did it; as who should say, whatsoeuer the meanes were, yet he was the chiefe Agent, and therefore they are called his seede, vers. 38. and thefore hee is said to deceiue the whole world, Reuel. 12.9. because hee leads the world after him to doe his will, he it is that works in the children of disobedience, Ephes. 2.2. as he being the mouer, and they his engines, he their father, they his children: So that Satan is the Grand-aduersary of Gods Church, all other aduersaries are but his instruments, &c. See this proued further in euery par­ticular enemy before named; first, all false Churches, whose are they? the Synagogues of Satan. Reuel. 2.9. se­condly, they which are without, not yet admitted into the Church, they are his too, they are vnder his power, Acts 26.18. thirdly, Heretikes, they are his, Reuel. 2.24. fourthly, Schismatikes are his, Iames 3.14.15. Satan him­selfe was the first Schismatike, and that in heauen: fifthly, Apostates are his, and Apostacy is by the working of Satan, 2 Thes. 2.3.9. sixthly, Persecutors are his, Reu. 2.10. the diuell is said to cast some of them into prison, when as persecutors did it: And 1 Iohn 3.12. Cayne that slew his brother, is said to be of the wicked one, that is, of the diuell, seuenthly Hypocrites are his, false apostles are Satans Ministers, 2 Cor. 11.15. the diuell was in Iudas heart, Iohn 13.15. and the wicked Iewes are said to be of their father the diuell, Iohn 8.44. eighthly, excommu­nicate persons are his vassalls, 1 Tim. 1.20. they are deli­uered to Satan, ninthly, the world is his, hee is the Prince of the world, Iohn 14.30. yea, he is the God of the world, 2 Cor. 4.4. tenthly, the flesh is his messenger, 2 Tim. 12.7. Lastly, Sinne is his Snare, 2 Tim. 2.26. So that the diuel erects false churches, possesses them that are with­out, inspires Heretikes, incenseth Schismatikes, sedu­ceth Apostates, incourageth persecutors, begets hypo­crites, triumphs in the excommunicate, commands the world, and hath them in a string, prouokes the flesh, in­ticeth [Page 59] to sinne, he imployes all and euery one of them busily and eagerly in the disturbance of Gods people.

The Reasons are these: First, God himselfe is the ge­nerall Reas. 1 of the Church, therefore Satan is the generall and commander of all their enemies.

Secondly, Satans outragious and incessant malice a­gainst Reas. 2 God and his Faithfull, to which, if wee adde his strength, it is a sufficient Reason to prooue that hee is the Grand enemy of the Church.

Thirdly, if there be any losse to the Aduersaries, it Reas. 3 is his losse, if there be any gaine to them it is his, If they preuaile against vs, there is so much added to his king­dome, if wee preuaile against them, there is so much detracted from his kingdome, therefore it is reason that hee should bestirre himselfe, and all his Instru­ments against the Church.

The Vses are these: First, this teacheth vs that see­ing Vse 1 Satan is the conductor of all these forces, therefore wee are to be the more vigilant and prepared and armed to resist him. It is the Apostles owne Inference, Ephes. 6.13. For this cause (saith hee) take vnto you the whole Armour of God, for what cause? why, because we wre­stle not onely against flesh and blood, but against principalities and powers, &c: vers. 12. and 1 Pet. 5.8. your Aduer­sarie the diuell goeth about like a roaring Lion, seeking whom he may deuoure, whom resist (saith the Apostle): so that if hee bend himselfe, and all his forces against vs, we should labour to bend all our forces against him to re­sist him.

Secondly, here wee are taught what to esteeme of all Vse. 2 wicked people that oppose the Church, whosoeuer thou art that troublest the Church, thou art no better then the Diuels souldier and slaue, he is thy master and cap­taine, and so the motions of the flesh are the Diuels darts; the euill examples of the world his brokers, he sets them all to worke. and hee shall pay them their wages: No meruaile therefore though Gods children [Page 60] are carried with such a zeale against the wicked, for they are but diuels, as it were, and therefore our Saui­our saith, Goe yee cursed into euerlasting Fire prepared for the diuell and his angels, Matth. 25.41.

Ʋse 3.Thirdly, let vs consider the wonderfull power and mercy of God; here is the wonderfull power and loue of God that keepes vs so long and so safe from so many Deuils (as I may say) that are continually beleague­ring Vse 4 vs.

And therefore lastly, this should encourage Gods children in the fight, because so oft as wee resist (I say not onely so often as wee ouercome them, but so oft as wee resist) them, and keepe them from preuail­ing ouer vs; so many victories we get ouer the Diuell himselfe, and so many wounds we giue to the Serpents head; but, on the contrary, so often as they preuaile a­gainst vs, so many victories they get ouer vs, and so many wounds they giue vs: also let the Promises of God encourage vs, that not a bone of ours shall be bro­ken, nor the gates of hell euer preuaile against vs.

TOuching the seuenth generall point propounded to bee handled in the Question concerning the visible Church, namely, of the Aduersaries that oppose & set them selues against it, wee haue propounded these seuer­all heads to speake vnto: First, that the Church of God hath many Aduersaries and oppo­sites, so long as it is in this world: Secondly, what these Aduersaries are; Thirdly, their dealing against the Church; Fourthly, the course and dealing of the Church against her Aduersaries: And lastly, the course and dealing of God to both: The two first points wee haue already spoken to; Now God willing wee are to speake of the three last points.

The 3. point then, that we now first are to speak to, The third point which is, how these Aduersaries oppose vs. is how the aduersaries behaue themselues in oppugning and fighting against the Church; for as in all other con­flicts and encounters, It is a great aduantage for a man to know the carriage of his Aduersaries fight: so in this spirituall conflict that the Chu [...]ch doth mannage a­gainst her Aduersaries for the Lord of heasts; It is a sin­gular helpe to vs, and a very needfull thing to be well acquainted with the proceedings of our enemies, to know their weapons, purposes, St [...]atagems and pra­ctices, and the whole course and manner of their fight­ings against vs; for thereby wee shall be the better ar­med [Page 62] and fitted to meete with them at euery turne, & to ward off their blowes, and defeate their enterprises, and to match their assaults, and to preuent and auoide their dangers: This was a singular helpe to the Apo­stle Paul, the faithfull Souldier of Iesus Christ in his fight, 2 Cor. 2.11. marke the reach of the place, the A­postle was not ignorant of his Aduersaries enterprises, he knew them well enough, and thereby hee preuented Satan from circumuenting him: And this helpe our Sauiour would haue all his Disciples furnished withall; and therefore he fore-shewes, Matth 10 16, 17. their enemies dealings against them, that so they being fore­warned, how their Aduersaies would deale with them, they might also bee fore-armed how to answer them, and bee prouided against all their attempts; Behold (saith he) I send you as sheepe among wolues, and so in the 19. 20, 21, 23. &c, verses; our Sauiour still fore­shewes the manner of their Aduersaries dealings against them, the brother shall betray the brother to Death, and that they should bee hated of all men for his names sakes, &c: And in Matth. 24. from the 9. to the 26. vers. our Sauiour makes a great discourse to this purpose. And in the 25. verse, he purposely specifies this pre­diction: Behold I haue told you before, thereby calling on them to consider aduisedly of it, as who should say, that that very prediction and foretelling them of it, were a sufficient Caueat, at least a very necessary helpe in their fight, against their Aduersaries: And so in Luk. 21. from the 8. to the 19. verse, where he first acquaints his Disciples with their Aduersaries courses; and then teacheth them how to defend them­selues from them; where our Sauiour shewes plainely by his owne practice, how needfull it is to know our Aduersaries fight, that so wee may wisely and safely encounter them: If ye aske me what their dealings and attempts are against the Church? I answer, Of sundry sorts; yea, indeed of all sorts: And therefore take [Page 63] the matter fully and plainely in this Obseruation.

The Aduersaries of the Church, Doctr. as they are great and many, so they doe assault vs euery way, they leaue no meanes vnattempted, whereby they may procure the vtter ruine and ouerthrow; at least, the hurt and trou­ble of the faithfull: Their maine Intent is to ouer­throw the faithfull, if they can possibly; but if they faile in that (as the Lord keepes them from that) yet rather then they will sit still and doe nothing, they will bee doing all the mischiefe and harme to them that they can; I shall not need to distinguish the courses of Sa­tan himselfe from his Instruments, they are in effect all one; for what himselfe doth, hee stirres vp his instru­ments to doe the like, and what they doe, it is not of themselues, but by his appointment; so that the disco­uery of the one, is also the discouery of the other. For proofe of the obseruation, see what the Apostle Peter saith, 1 Pet. 5.8. Your Aduersarie the Deuill like a roaring lyon, goes about seeking whom hee may deuoure, that is to say, hee casts about euery way to doe vs hurt, one search will not serue his turne, but he searcheth euery corner, and spies euery aduantage, still going about and seeking to deuoure: In Matth. 5.11. Our Sauiour giues vs a sufficient Intimation of their malicious disposition a­gainst vs, that they will not sticke to speake, all manner of euill falsly against vs, and they that will not sticke to speake, if it were in their power, will not sticke to doe all manner of euill to vs: To display the point more at large, wee will descend to some particulars: First, The matter they strike at. let vs consider the matter they strike at, or the marke they shoote at; Secondly, the manner of their opposition; first the marke they shoote at, is either Religion it selfe, or the Persons that professe it, and indeede, whatsoe­uer they doe against our Persons, their quarrell is a­gainst our Religion, to goare that through our sides; so that if wee would leaue our Religion, our Enemies would leaue to hurt vs, Religion is their Quarrell: so [Page 64] saith our Sauiour, Matth. 10.22. you shall be hated of all men, that is true indeed, 1 against the persons of professors. but it is for my name: First the per­sons that professe Religion, is the marke they shoot at, see this in the example of Iob, in the 1 and 2 Chapters, see how Satan set himselfe against him, in his Cattell, ser­uants, Children, wife, body, and if he might haue had his will, against his life and soule too; and see how hee musters vp his forces against him euery way, theeues, fire, winds, botches, wife and friends, and all at once to ouerwhelme him with an heape of temptations: In the new Testament wee find this true in the example of the Apostles, 1 Cor. 4.9. to the 13. I thinke (saith he) that God hath set out vs the last Apostles, as men appointed to death, for wee are made a gazing stocke, &c: we hunger and thrist, are naked and buffetted, &c: so we see how hee setts himselfe against the persons of the faithfull; 2 against their profes­sion. See also how he sets himselfe against their profession, Acts 4.18, 21. Peter and Iohn are charged to preach no more in the Name of Iesus, and threatned if they doe: And Acts 5.18. the Apostles are laid hands on, and put in prison; and in the 33. vers. they consult to slay them; and in the 40. vers. they beate them and command them againe not to speake in the name of Iesus, what could the Deuill haue done more a­gainst the Gospell, as things then stood; All these pla­ces both: the former and these latter proue that they set themselues against their persons and their profession both: but the former are more directly against their persons; the latter more directly against their professi­on: So wee see the practices of our Aduersaries against our persons, and against our profession, yet, here is the difference, that they oppose against Religion for it selfe, but they oppose against our persons for our Religion. Secondly, for the manner of their opposition, The manner of their op­position. they doe it sometimes openly, sometimes secretly; openly, so did Saul Acts 9.1, 2. when he went with open mouth to make hauocke of the Church; sometimes they doe it secretly, [...] secretly. that is, when either they cannot doe it openly [Page 65] at all; or at least when they cannot doe it openly with such safety to themselues, and such hurt and danger to their enemies; thus it was in Galat. 2.4. the false brethren crept in craftily into the Church, to spy out their liberty, that so they might the better bring them into bondage; we shall find both these kinds of oppositions, Act. 6.9, 10, 11. where certaine of the Synagogue disputed with Stephen, and thought to haue borne him downe openly, but when they were not able to resist the wisdome and spirit by which he spake, then they secretly suborned witnesses to accuse him falsely.

Secondly, againe, 2. open [...]sometimes they oppose by strong hand as Herod, Acts 12.1.2. he stretched forth his hands to vex certaine of the Church, and he killed Iames, the brother of Iohn, with the sword; and when Satan doth thus oppose, hee is a Lyon, sometime by fraud and subtilty hee oppo­seth the Church, and then hee is a Serpent: and so in Acts 7.19. Stephen saith, the Egyptians dealt subtilly with the Israelites. 3. The means or weapons wherby they fight against Gods Chil­dren. 1 carnall rea­sons and therein. the third thing in the manner of their op­position, is the meanes or weapons, whereby they fight against Gods Church, and they are infinite, I shall touch those onely that are most materiall, and the first kinde is carnall reasons, and these are the fittest weapons for carnall men to fight withall, and readiest against the truth and the Church, as they being both spirituall and professed enemies to flesh and blood; See how they flourish with this weapon, first with multitude; yours 1 cannot be the true Religion (say they) for, but few em­brace it, the multitude is against you, and it is euery where spoken against, as they said to Paul, Acts 28.22. Againe, saith the false Church, wee haue far greater pomp and 2 glory, and greater riches, Reuelat. 17.4. besides, say they, you haue no great men to applaud you; doe any of the Ru­lers beleeue in him, say the Iewes? Iohn 7.48. Lastly, there 3 is, say they, no point of your Religion, either plea­sing 4 to nature, or almost iustifiable by reason; and there­fore (saith carnall reason) yours is not the true Religion, but you must needs be of the right way: If these kind of [Page 66] weapons preuaile not, 2. Religious pretences, and herein, 1. Scriptures. 2. that they are the Church. 3. miracles. then they take other kind of wea­pons, and close in neerer with vs, forcing vs with Re­ligious pretences, and so striuing to beat vs with our owne weapons, they pretend that they haue the Scrip­tures, so did the diuell, Matth. 4.6. that they are the Church, as the wicked Iewes did, Ierem. 7 4. so for mi­racles, they pretend they haue them too; they haue the effectuall working of Satan, with all power and signes, and 4 lying wonders, 2. Thes. 2.9. so they pretend to be A­brahams 5 children, Iohn 8 39. and to be Moses Schollers and 6 Disciples, Iohn 9.28. yea, to be Gods owne seede, Ioh. 8.41. 7 So they pretend to be Prophets, Reuelat. 2.20. yea, to be 8 the Apostles of Christ, 2 Cor. 11.13. yea, and to be Angells 9 of light, verse 14. and for outward holinesse, they will haue more then ordinary, as the Scribes and Pharises 10 had, Matth. 23.27. And for simplicity, which is the proper note of Christs sheep, they will so cunningly pre­tend it, that you would take them for sheepe of Christs owne fold, and they cannot be discerned to be rauening Wolues, till they bewray it in their workes; and there­fore our Sauiour saith, 3. more grosse dealing. Matth. 7.15. Beware of false pro­phets, 1 which come to you in sheepes clothing, &c. And when they faile this way, then they will fall to more grosse dealing, flattering vs with faire promises, as the diuell dealt with our Sauiour, Matth. 4.9. such and such things will I giue you, if you will doe thus and thus; if this will not preuaile, they will labour to seduce vs with 2 lies and errors, as the Serpent did Eue, Gens. 3.4, 5. or else they will labour to corrupt our sincere worship of God, with inuentions and traditions of men, as the Pharises did, Mat. 15.3. If they can preuaile none of these waies, then they will raise vp flanders and false reports, against our persons, howsoeuer wee carry our selues, as they did a­gainst Christ and Iohn Baptist, Mat. 11.18. Our Sauiour [...]ame eating and drinking, and they say, behold a Drunkard, and a Glutton: Iohn Baptist came neyther eating nor drinking, and they said hee had a diuell; so they raised vp false re­ports [Page 67] of our Religion, as they did in the Apostles time, Rom. 3.8. Some say that he taught, that we might do euil, that good may come thereof, &c. If this be not e­nough, they will breath out threatnings against vs, as Saul did against the Church, Acts 9.1. If that serue not their turne, they will procure Lawes and Decrees against vs, as they did against Daniel, Dan. 6.7, 8. and Letters of State, as Saul did, Acts 2.9. And their last, and sorest and commonest weapon of all, is blowes, persecutions, banishments, imprisonments, and all the punishments they can deuise, as their hatred is deadly against vs, so they cease not to pursue vs to the very death: cruell blood-suckers they are, for when they cannot sucke Re­ligion out of our hearts, yet they will sucke our liues, and our bloods out of our bodies: In a word, there is no one thing in the world, but the diuell and his instru­ments catch at it, and take hold of it as a weapon in their fury, to hurt and strike at Gods children withall.

The reasons of the point are these; First, the sillinesse Reas. 1 and nakednesse and weaknesse of the faithfull; and their condition in this life is such, that they are euery way exposed, and of themselues lie open to the danger of their enemies; somethings they cannot doe to defend themselues for want of power, and worldly wisdome, as God knowes, they be very simple and weake; and o­ther things they must not do, for want of warrant from God, without which, their tender consciences dare doe nothing, whereas, if they could and might shift for themselues, by hooke or by crooke, as others doe, it might be a good safegard to them: and hence it is, that our enemies assault vs euery way.

The second reason is drawne from the multitude of Reas. 2 their enemies, they are so great, and swarme so ouer all the earth, and therefore how can the faithfull escape, but that needs they must be assaulted euery way, that which one saith not or doeth not against them, another doth: [Page 68] Satan is a hunter, and the wicked are his hell-hounds; and the faithfull, they are in the field of this world, like a silly Hare in the field, beset about with hounds in euery corner, so that it is impossible for her to escape them, but that still he is assaulted; how can the faithfull choose then, but be assaulted euery way.

Reas. 3 Thirdly, adde to their multitude, their malice and di­ligence, that they snatch at all aduantages, and let not a­ny oppertunity slip to satisfie their blood thirsty ma­lice.

Reas. 4 Fourthly, the enemies of the faithfull are assisted by Satan continually, and very effectually, so that if they do lacke power, or subtilty, or meanes, any helpe inward­ly or outwardly, hee is ready at hand to make supply; and when earth and hell too, men and diuells doe alto­gether ioyne their forces against Gods poore Church, what can be expected but vtter ruine, at least great hurt.

Reas. 5 Fifthly, God permits these things for a time in this world, this is their very houre and power of darknesse, none is able either to helpe vs, or to hinder and bridle them, but God alone; and therefore hee letting the di­uell loose on them, and giuing way to his instruments, they must needes haue their full force and strength to at­tempt what they will against them, though yet the Lord bridles them, that they cannot accomplish it.

Reas. 6 Sixthly, Is it so, that the faithfull may be tryed as in the fire, that if there be any blemish in them, it may be purged, and that their faith may appeare much more precious then Gold.

Reas. 7 Seuenthly, It is so, that the wicked may make vp the full measure of their sinnes, and so a iust and full measure of wrath, and vengeance against their soules.

Reas. 8 Lastly, It is so, that the Lord may glorifie himselfe the more in the preseruation of the one, and the confusion of the other, Exod. 9.16.

Vse 1 The vses of the point are these: First, this shewes vs [Page 69] the exceeding great danger that the Church, and euery member thereof, is subiect to in this world; there is no danger that can possibly be imagined, nor no one thing named in the world, that a man may be endangered by, that the faithfull can safely say, I am free from the danger of it; See how many dangers one silly soule was beset withall, the Apostle Paul, 2 Cor. 11.26. that was often in perills of waters, in perills of his owne Nation, in perills a­mongst the Gentiles, in perills in the City, in perills in the Wil­dernesse, in perills in the Sea, in perills amongst false brethren; he was in perill euery way, and yet these were but dan­gers; besides which, hee had many forcible and cruell blowes laid on him, as wee may see from the 23 to the 28. verse, In labours more aboundant, in stripes aboue mea­sure, in prison more plenteously, in death often, &c. Many men maruell that the faithfull being so dearely beloued as they are of God, should be so often foyled, that they should fall into so many troubles, yea, oftentimes sinfull and reproachfull euills; but if they could see but halfe the dangers they are in, they would rather maruell that they fall into no more, yea, that they are not vtterly ouer-throwne, and that they are not ouer-throwne by their enemies, no reason can be giuen, but that, Lam. 3.22. It is the Lords mercy, that we are not consumed, and Psalm. 124.1.2, 3. Except the Lord had beene on our side, may Israel now say; Except the Lord had beene on our side, when men rose vp against vs, they had swallowed vs vp quicke, when their wrath was kindled against vs; And this is a gracious and a comfortable vse, which wee are to make of all the straights, that wee are driuen to in this life, not so much to looke on the multitude and greatnesse of the dangers which wee are in, but on the mercifull protection and all-sufficient grace of God in Christ, that doth so vp­hold vs, that let our enemies doe what they can, and all that may be done, yet wee shall not be left as a prey to be swallowed vp by them: In the 2 King. 6.15, 16, 17. The Prophet Elishae's man, when hee saw that they were [Page 70] compassed about with an host, hee was stricken with great feare, and cryed out, Alas, Master, what shall we doe? But Elisha answered, Feare not, for they that be with vs, are more then they that be with them; And when Elisha had prayed, and that the Lord had opened his seruants eyes, he saw the mountaine full of Horses and Chariots of fire round about his Master: and as it was with him, so it is with vs, it is a great terror to vs, to see our selues assaulted and compassed about with our enemies, and to see dan­gers on euery side; but let vs looke about vs, and see al­so the mercifull protection, and all-sufficient grace of God in Christ, which embraceth vs on euery side, so that our enemies can no way preuaile against vs, and this will be a great incouragement and comfort to vs, against all the assaults that our enemies make against vs.

Vse 2 The second vse teacheth vs, that seeing wee haue so many enemies, that assault vs euery way, then we should hold fast by God, and cleaue steadfastly and wholly to him alone; first, by a liuely confidence in his truth, and promise, and saluation, with an assured perswasion that hee will neuer faile vs, nor forsake vs; it was Isra­els case, and Moses direction, Exod. 14.13. when their enemies were behinde them, and the red Sea before them, and the mountaines on each side of them, and no way for them to escape; Moses saith to them, Feare not, stand still, and he hold the saluation of the Lord, which hee will shew to you this day, &c. and so the Lord did deliuer them; there wants neither will nor power on Gods part, if there be not want of our apprehending and relying vp­on it; as wee must cleaue vnto God by confidence: So secondly, we must cleaue to him by prayer, for it is not enough for vs to beleeue it, but wee must begge it too, wee must lift vp our eyes and hearts to God in humble and hearty prayer, for helpe and deliuerance, and wee shall haue it: you shall see this course taken, and the successe of it both together in the 2 Chron. 32.20, 22. When Senacherib came vp with his host against Ierusalem, [Page 71] then Hezechiah the King, and the Prophet Esaiah prayed a­gainst them, and cryed to heauen, and the Lord sent an Angell which destroyed all the valiant men and Princes of Senache­ribs host, and saued Hezechiah, and the inhabitants of Ieru­salem, from the hand of Senacherib, King of Ashur: third­ly, wee must cleaue to God by vsing the meanes that he tenders to vs for our reliefe, either by resistance, or by escape; if hee affords vs meanes to fight and resist, then we must withstand our enemies to the vttermost of our power, Iames 4.7. Resist the diuell, &c. If God tender opportunity by flight, take the benefit of that meanes; so Christ teacheth vs, Matth. 10.23. If they persecute you in one Citty, fly into another: and this did the Apostle Paul practise, Acts 9.25. hee was let downe in a basket through the wall, and so escaped form his enemies; so that if opportunity be offered vs of flight, wee must take it, alwaies considering, that this is the best course for vs to take, which God offers vs opportunity of, and wee may be bold to wait for a blessing on it: fourthly, wee must cleaue to God, by walking with God in obedience to his will; make, and keepe thy peace alwaies with God, whatsoeuer thou dost, keepe him thy friend, who­soeuer be thine enemy, and this thou must doe by wal­king in his waies, and then he will giue his Angells charge ouer thee, to carry thee in their hands, that nothing may hurt thee, Psalme 91.11, 12. and Psalm. 34.7. The Prophet saith, that the Angells of the Lord, pitch their tents round a­bout them that feare him, and deliuereth them; If thou feare God, and labour to please him, then thine enemies may goe about thee, againe and againe, seeking to deuour thee, but still they shall finde the tents of Gods Angells euery where round about thee, to deliuer thee, that they should not hurt thee.

The third vse teacheth vs how to carry and behaue our selues to all things in the world, euen to euery thing Vse 3 we heare and see, surely very warily and suspitiously, For feare left the enemy haue laid a snare in them to intrap [Page 72] thee, and therefore, when wee vse any of these things, let vs sanctifie them to vs by the Word and Prayer, and this wee must doe, if not for any good and blessing that wee expect by them, yet at least, for feare of some euill that the enemie intends against vs in them; speci­ally wee are to carry our selues very warily to the men of the world, euen to all those that are without, take notice of them, as enemies most dangerous; such enemies as are euer seeking, or ready to seeke thy destruction; haue little to doe with them, but euen as thou needs must, and so thou shalt be safest from their danger; learne Christs Lesson, Matth. 10.17. Beware of men, for they will deliuer you vp to Councells, &c. and follow his example, Ioh. 2.24. when many beleeued in him, because of his miracles, yet hee would not commit himselfe to them, because he knew them all: There are many more particular duties to be learned hence, but because they are more naturall to the next point, we will referre them thither.

The 4. point, how the Church is to carry her selfe to her aduersaries.Now come wee to the fourth point, and that is this, namely, how the Church is to carrie and behaue her selfe to her aduersaries: they must not cowardly lye downe vnder their feete, and suffer them to trample on them, but they must oppose against them, and that not rash­ly, and desperately, and presumptuously, hand ouer­head, but as their warfare is spirituall and Religious, so must they carry themselues accordingly in it: I will deliuer it by way of obseruation; Doctr. take it thus: Gods Church and chosen must so carry themselues in all their courses against their aduersaries, that they may mannage a good fight of faith against them, such as may well be­seeme the Lords battels, and the souldiers of Iesus Christ 1. Tim. 6.12. The Apostle bids Timothy fight out the good fight of faith, shewing vs, that it is a fight that wee are put to, and wee must fight it out, and it must be a fight of faith; first, because our faith is it that is specially stric­ken at by our enemies, and maintained by vs, and also it is the chiefe weapon and meanes whereby we fight; [Page 73] so likewise the fight we make, must be a good fight, well mannaged in euery respect; and that Timothy might see that Paul chargeth no more on him, then he practised in himselfe, hee professeth, that hee for his part had done so, and taketh his death [...] it, as it were, 2 Tim. 4.6, 7. I am now ready to be offered, &c. I haue fought a good fight, I haue finished my course and haue kept the faith, &c. And this is euery mans duty, 1 Pet. 5.9. whom resist stedfast in the faith, except wee will be deuoured by Satan, and car­ried quicke to hell; wee are to resist, and that in faith, and it must be a stedfast resistance, in a stedfast faith; And the Apostle, Ephes. 6.10. hauing exhorted to be strong in the Lord, because the strongest, if hee be not well appoined with armour and weapons, may be ouer­throwne; therefore in the 11. verse, hee teacheth vs, how to fight, furnishing vs with armour and weapons, and discretion how to vse them, put on the whole armour of God, 2. things to be done, that we may be able to make a good fight. &c Now that wee may be able to make a good fight of faith, against our aduersaries, wee are to con­sider, first, what wee haue to doe in this fight; second­ly, bow wee are to doe it: First, what wee haue to doe in it, and that is two things, there is a double worke to be done in this fight, defensiue, and offensiue, wee are 1 to defend our selues, and to oppose our aduersaries; What is to be done in it, and therein 2. things. and therefore the Apostle, Ephes. 6. making mention of the weapons of our Christian warfare, reckons vp not one­ly a Shield and an Helmet, but a Sword too: the first 1 work then to be done in this fight, is defensiue; we are to saue our selues harmelesse, for wee are deare and tender to God in Christ, euen as the Apple of his eye, and therefore wee must defend and keepe our selues the best wee can, this counsell the Apostle Iohn giues vs, in his 2. Epistle, verse 8. Looke to your selues, that yee loose not the things yee haue done: So likewise our Sauiour giues vs counsell for our bodily preseruation, Matth. 10.23. If they persecute you in one City, flie vnto another; and God hauing promised, that not one haire of our head shall [Page 74] perish, wee are to vse all the good meanes wee can, that it may be accomplished; It will be replyed, that our Sa­uiour himselfe did otherwise, Matth. 26.53. hee would not defend himselfe, though hee might haue had Legi­ons of Angells to defend him; I answer, the case is not alike, for he knew it was his fathers will, that he should thus yeeld, as you may see vers. 54. hee did it that the Scripture might bee fulfilled; but wee doe not know this, and therefore we are to defend our selues, if law­fully we can; But yet, if we see plainely, that God will haue our liues, it is as great a finne in that case to seeke to saue them, as in the other case to loose them, as wee see Matth. 10.39. and howsoeuer we our selues speede, though wee doe loose our liues, and all wee haue; yet, wee must bee sure to defend our Faith, and maintaine our Religion; a good Souldier will looke to defend his head specially, so must wee looke to Christ, that he and his Gospell be defended, whatsoeuer become of vs; so did the Martyrs, Reuel. 6.9. they were killed for the Word of God, The 2 worke to be done. and the Testimony they maintained. The se­cond work to be done in this fight is offensiue, we must fight against our Aduersaries, and here our first reach must be to winne them, if it bee possible; But if wee cannot doe this, then secondly, we are to seeke to ouer­throw them in their courses and practices; yea, and in their persons too, if wee haue a warrantable calling from God: Thirdly, wee are to stop their mouthes, that they may not iustly be opened against vs; and the best meanes to do this, is by our holy Conuersation, so saith the Apo­stle, 1 Pet. 2.15. that it is the Will of God, that by well do­ing we put to silence, 2 thing how it is to be done. the Ignorance of foolish men.

Secondly, we must consider in this fight, how wee must doe it; first, it must be done in a simple wisdome, so our Sauiour teacheth vs, Matth. 10 16. Behold, I send you as sheepe among wolues, bee therefore wise as Ser­pents, and innocent as Doues; policy and wisdome is neces­sary in euery [...]ight, and [...]o it is in this, but let vs take [Page 75] heed wee turne them not into craftes and subtilties, but let them bee such as may come from a single and sim­ple heart: secondly, all we doe in mannaging this Bat­taile, must be done in holinesse, we must still be consul­ting 2 with God by Prayer, as Dauid did Psal 69.13. when the wicked spake against him, hee made his Prayer to God, and Psal. 109.4. he saith, for my friendship they were mine enemies, but I gaue my selfe to Prayer: Thirdly, 3 it must be done in meekenesse after the example of our Sauiour, of whom the Apostle saith, 1 Peter 2.23. that when hee was reuiled, reuiled not againe; when he suffered, he threatned not; but committed it to him that iudgeth righte­ously; wee must not render euill for euill, nor curse for curse, but contrariwise, we must blesse, as the same A­postle teacheth vs, 1 Pet. 3.9. Fourthly, that we doe, 4 must be done in pitty and compassion, though they haue no pitty on vs, nor on thēselues; yet we must pitty them, because wee see them running to hell and destruction, and that Satan hath them in his Clutches: thus our Sa­uiour had pitty on Ierusalem, though they were his bit­ter enemies, and wept for them, Luk. 19 41. and thus he had compassion on them that crucified him, Luk. 23.24. Father, forgiue them, they know not what they doe; here was a compassionate heart indeed. Fifthly wee 5 must doe it in obedience to Gods Ordinances, as being our portion, so did Ierem. chap. 10.19. wee is me (saith hee) for my destruction, and my greiuous plague; but I thought it is my sorrow, and I will beare it. Sixthly, we must 6 doe it in zeale for the Lord of hoasts, as Dauid did Psal. 69.9. the zeale of thine house hath eaten mee vp; And so our Sauiour in Ioh. 2.14. when hee saw men defile the Temple of God with buying and selling, he made a whip of small cords and draue them all out, and this hee did in zeale to Gods house vers. 17. Seuenthly, wee must doe it with cheerefullnesse and good courage, quit you 7 like men, saith the Apostle 1 Cor. 16.13. Eightly, it must 8 be done in Faith, so saith the Apostle 1 Pet. 5.9, whom [Page 76] 9 resist stedfast in the Faith; Ninthly, it must bee don [...] 10 with watchfulnesse; Be sober and watch, 1 Pet. 5.8. Tenth­ly, it must be done in the name of the Lord of Hoasts, that is, in his power, and in his strength, Psal. 118, 10, 11, 12, 13. the Prophet saith, all Nations haue compas­sed me, but in the Name of the Lord shall I destroy them; they haue compassed me, they haue compassed mee, but in the Name of the Lord shall I destroy them, &c. And thus he en­countred Goliah in the Name of the Lord of Hoasts, 1 Sam. 17.45. we must disdaine all other matters, and say, as the same Prophet doth, Psal. 20.7. some trust in horses, and some in Charriots, but we will remember the Name of the 11 Lord our God; Eleuenthly, It must be done in the blood of the Lambe, Reu. 12.11. that is, in a true conformity to the Death of Christ; when they oppose vs, we must labour what we can to be made therby cōformable to the death of Christ, this is the way to ouercome in the blood of 2 the Lambe. Tweluethly, we must doe it by giuing them no aduantage, but wee must preuent them euery way, as they euery way attempt vs; wee must be both able and ready to satisfie their carnall reasons, and to vn­maske their religious Pretences, and to defeate both their open and secret practices.

Reas. 1 The Reasons of the point are these: first, it is a good cause wee haue in hand, therefore let vs not marre it with ill handling; many of the faithfull relying vpon indirect and vnlawfull courses, haue suffered shamefull foiles; but when they haue followed Gods directions, not one amongst twenty, that haue beene foiled; there­fore wee must fight a good fight, because the cause is good.

Reas. 2 Secondly, Gods glory is the chiefe matter wee fight for, and there is no hope to get glory to God, but by good meanes, and by practising his owne Instructions.

Reas. 3 Thirdly, we seeke our own good and safety of soule and body, and therefore it is most warily and religious­ly to be laboured in, and we must contemne all meane [...] [Page 77] in this fight to procure good to our selues, except they be procured by such meanes as are pleasing to God. Reas. 4

Fourthly, wee haue a promise from God, of a happy victory, and of a Crowne of Glory, if we fight a good fight, and therefore let vs not make our selues vncapable of it, either by neglecting any good course in this fight, or by practising any euill courses therein.

Fifthly, This fight is for the pulling downe of Satans Reas. 5 kingdome, which wee cannot doe, but as wee are en­dued with Gods owne strength, and armed with Gods owne weapons; Dauid had a sore enemy of Saul, and in the 1 Sam. 24.5, 6, 7. wee may reade that he had a fit opportunity to be eased of him, if hee would haue laid his hands on the Lords anointed, but hee knew that was not the way, it was none of Gods courses, and therefore he forbare it, and except wee may doe it in God, it were better not to be done at all.

Lastly, the Crowne of Righteousnes is laid vp for vs, but Reas. 6 conditionally, that we fight a good Fight, and not other­wise, 1 Tim. 4.7, 8.

The vses of the point are these: This should teach Vse 1 vs in the first place to examine our selues, whether our hearts bee thus affected, & our practices thus framed in fighting the Lords battels against our enemies, let vs see whether we haue managed this fight with simple wise­dome in holines, meeknes, compassion, in obedience to Gods ordināce, &c: as before we haue bin taught; If we haue failed in the least of these, let vs be touched in our hearts for it, as Dauid was in the 1 Sam. 24.26. when he had but cut off the lap of Sauls Garment, though he had not taken away his life, yet his heart smote him for this: And let vs for the time to come labour to reforme, wherein-soeuer wee haue failed, and looke better to our steps euer after: But if we haue taken these courses, and obserued these directions; then it may bee a great Comfort to vs, whatsoeuer the Issue be, whether wee haue ouercome or not; if we haue ouercome, how bold­ly [Page 78] may we goe to God, and giue him thankes for his owne victory, and not for ours, because wee haue got it by his meanes and courses: If they haue ouercome vs, yet wee may haue comfort in our foiles, that it hath not beene through our mis-behauiour, we haue done as God would haue vs, and therefore there is good hope, that though now we be ouercome by our enemies, yet at last, wee shall ouercome them; howsoeuer we are sure not to loose our Crowne, because wee haue striuen lawfully, for the Crowne is promised to them that striue lawfully, as well as to them that ouercome.

Vse 2 The second vse is to teach euery one of vs to labour to bee well fitted, prepared and furnished for this fight, euery one of vs hath a fight to make against our Aduer­saries, either inwardly or outwardly or both, and ther­fore it is needfull for vs to prouid, and to be in a good readinesse before hand; Reason teacheth vs this, for when once wee know that we haue Enemies, and that they haue a purpose to inuade the land, we do present­ly then get vs more munition and weapons, and all manner of furniture needfull for our defence; Let grace then teach vs and quicken vs vp to be as wise for the Lords battailes, as we are for owne; Our Enemies are al­waies assaulting vs, let vs therfore get faith, & wisdome, and holinesse, compassion, meekenesse, and all man­ner of spirituall Armour, that we may defend our selues, and hold our owne, and stand fast and safe against all their assaults; And that wee may be thus fitted and pro­uided: First, we must be well acquainted with Gods Word, for there the Lord teacheth vs how to fight, and prescribes vnto vs, all manner of weapons, and how wee are to vse them, and chargeth vs to resist our enemies, and encourageth vs with the promise of helpe, and comforts vs with the assurance of victory, this is our cheife helpe against our Enemies: Secondly, wee must marke well the courses of our enemies, their po­wer, malice, subtilty and di [...]igence, that thereby we [Page 79] may bee quickned to a more carefull and through resi­stance. Thirdly, wee must obserue our owne former experience, we must consider where we haue been foi­led before time, and there to looke better to it, and to preuent it another time; And also consider where thou hast put the enemy to the worst, and be carefull to vse the same meanes stil; Fourthly, obserue also the exam­ples of other of the faithfull in the like case, especially of the old beaten Souldiers of Iesus Christ, as of Abra­ham, Iob, Dauid, Paul, and the like; Let vs obserue their ouersights and their failings, and shunne them; also obserue their religious practices and courses and follow them, not doubting but God will blesse them to thee, as hee did to them: Principally, let vs obserue our Captaine Iesus Christ, and follow his Example as farre as wee can. Lastly, let vs be earnest with God, from whom euery good thing comes, that as he hath appointed vs his Souldiers, so he would furnish vs with helpe fitting thereunto. And so much shall serue for this fourth point, namely, how the Church behaues and carries her selfe against her Aduersaries.

The fifth and last point concerning the Aduersaries and opposites of the Church, is, The 5 point how the Lord carrieth him­selfe to his Church and their aduer­saries. how the Lord in this case, carries himselfe both towards the Church, and towards her Aduersaries; for the Lord sees and beholds all on both sides, yea, and he works on both sides too, though in a contrary manner, hee is for and with the Church in mercy to deliuer them; and hee is with the wicked in Iudgement to confound and ouerthrow them. Then the obseruation is this:

Doctr. That in all the Battailes that are mannaged betwixt the Church and her Aduersaries for Gods Truth,the Lord so carries himselfe on both sides, and to both, that he is altogether for and with the Church to helpe and deliuer them, and altogether against their enemies to confound and destroy them: so saith the Prophet, Psal. 34.15, 16. The Eyes of the Lord are vpon the righte­ous, [Page 80] and his Eares are open to their cries, but the face of the Lord is against them that doe euill, to cut off their remem­brance from the earth: So in Esa. 66.5. the Prophet saith, Heare ye the Word of the Lord, all ye that tremble at his Word: your brethren that cast you out for my names sake, said; Let the Lord be glorified: but yee shall appeare to your Ioy, atnd they shall be ashamed. And Phil. 1.28. In nothing feare your Enemies, which to them is a token of Perdition, and to you of saluation, and that of God: Thus God was with the Israelites to saue them; and with the Egyptians to drowne them in the red Sea, Let vs see this point proued a little more plainely in particulars: God is with and for the faithfull in many respects.

How God is with the saith full in many respects.First, as a party in the cause, fighting with them and for them, Reu. 3.7. Michael and his Angels fought, &c. and thus God is with his Church either inwardly or outwardly; Inwardly teaching them to fight, Psal. 144.1. and strengthning them, and comforting them, Luk. 22.43. and defending them, Psal. 118.13. and giuing a blessing and good successe to them; Or outwardly, as supplying them with meanes, and raising vp friends and Cap­taines and such outward helpes. Thus hee raysed vp Ioshua and others to deliuer his Church; And so by mi­nistring to the faithfull many gracious opportunities, either to preserue themselues, or to ouerthrow their e­nemies.

2 Secondly, God is with his Church as a Deliuerer to saue them from the hands of all their enemies; so Da­uid acknowledgeth, Psal. 70.5. that God is his helper and deliuerer; And Zach. 2.8. the Lord promiseth to bee a wall of Fire about Ierusalem; And in the 9. Chapter and the 8. vers. the Lord saith, that he will campe about his house, and no oppressor shall come vpon them.

3 Thirdly, hee is with his Church, as a Rewarder to Crowne them after the fight, Reu. 2.10. be thou faith­full vnto the Death, and I will giue thee the Crowne of Life, 2 Tim. 48. I haue fought a good fight (saith he Apostle) [Page 81] I haue finished my course, from hence forth is laid vp for mee a Crown of rhteousnesse, which the Lord, the righteous Iudge shall giue me that day; thus the Lord rewards & crowns vs, and for this end, he counts al our flittings, and keeps all our teares in his bottle, and puts them all in his Register, Ps. 56.8. So we see, that God is with, and for his Church to defend them: first, as a party in the cause: secondly, as a deliuerer to saue them from their enemies: Thirdly, as a Rewarder, to crowne them after the fight. How God is against the enemies his Church many waies.

On the other side he is against their enemies, and that many waies, nay, euery way: First, to deride them, Psal. 37 12, 13. The wicked practiseth against the iust, and gna­sheth his teeth at him, but the Lord shall laugh them to scorne, &c. and Psal. 2.4. The Lord shall haue them in derision: 1

Secondly, to defeat them, Iob 5.12. hee scattereth 2 the deuices of the crafty, so that their hands cannot accomplish that which they enterpize, Psal. 129.1, 2. They haue oft times aflicted me from my youth, but they could not preuaile against mee: Isa. 33.11, 12. and Chap. 8.10. take Councell to­gether yet it shall be brought to nought, pronounce a decree, yet it shall not stand, for God is with vs.

Thirdly, to blinde them, as he did the Sodomites, Gen. 19.11. and as he did the Aramites, 2 Kings 6.18. 3

Fourthly, the Lord is against the aduersaries of his 4 Church, to terrifie them, Iob 18.6. The light shall be darke in his dwelling, &c. thus he terrified Moah, and made them sore afraid of the Israelites, Num. 22.3. And thus he terrified the Aramites, with the noise of a great Army, and made them fly, when none pursued them, 2 King. 7.6, 7.

Fifthly, hee is sometimes against them, to turne their hearts to his Church, that they should be of their side: 5 thus dealt hee with Paul, Acts 9.1. compared with the 20. verse.

Sixthly, he is against them, to set one of them against 6 another, to sheathe his Sword in his fellowes bowells, as hee did the Midianites, Iudg. 7.22. and as he did the Philistims, 1 Sam. 14.20.

[Page 82] 7 Seuenthly, to confound them, Isay 45.24 all that pro­uoke him shall be confounded.

8 Eighthly, sometimes God is against them, to take ma­ny of them away, Esa. 7.10.

9 Ninthly, hee is alwaies against them, to punish them in diuers kindes; by waters, as hee did the Egyptians, drowning them, Exod. 14.28. or by fire consuming them, as hee did the Sodomites, Gen. 19. or by an Angell destroying them, as hee did the Camp of Ashur, Esa 37.36. or from heauen, raining haile-stones vpon them, as hee did vpon the fiue Kings, Ioshua 10.11. or by women, to be slaine by them, as Sisera was by Iael, Iudg. 4.21. and Abimeleck by a woman on the wall, Iudg 9 53. or by base creatures, to be annoyed, and deuoured by them, as hee did the Egyptians, Exod. 8.6. and the 10.13. and Herod, Acts 12.23. for, as there is nothing in the world, but the diuell and his instruments take aduange of it, to fight against the faithfull; so on the other side, there is nothing in the world, but the Lord takes aduange of it, to fight against them.

10 Lastly, if they escape all these things in this life, yet they shall be sure, that God will punish them to the full, and pay them home in hell, 2 Thes. 1.6.9.

Reas. The reasons of the point are these: First, that which the aduersaries doe against the Church, they doe against God himselfe; It is the Lords battell, and not ours, as Iahaziel said to Iehosaphat, 2 Chro. 20.15. and therefore he will mannage it for the defence of his Church, and the destruction of their aduersaries, hee that toucheth the Church, toucheth the Apple of Gods eye, Zach. 2.8. and Ioel 3.34. the Lord saith to Tyrus, when they cast lots for his people, What hast thou to doe with me? And to Saul, Acts 9.4. when hee went to persecute the Church, Saul, Saul, why persecutest thou mee? and 1 King. 19.22. when Zenacherib railed against Ierusalem, and lifted vp himselfe against them, the Lord saith, Whom hast thou rai­led on? &c. Euen against the Holy one of Israel: and in [Page 83] Ezech. 35. from the 3. to the 6. verse. The Lord threa­teneth, against Mount Sier, that because they had put the children of Israel to flight by the Sword, therefore as I liue (saith the Lord) I will prepare thee to blood; that which the aduersaries doe against the Church, they doe it against God, and therefore hee will defend his Church, and punish and destroy them.

Secondly, it is his promise to the one, that hee will Reas. 2 defend them, and his threatnings against the other, that hee will ouer-throw them, Esa. 43.2. When thou passest thorow the water I will be with thee, Exod. 23.22. I will be an enemy to thine enemies, and afflict them that afflict thee, Zeph. 3.19. I will bruise all that afflict thee.

The third reason is, Gods loue to his Church, hee Reas. 3 loues them dearely, and therefore will defend them, Zach. 24, 5, 8.

The last reason is the iustice of God against his ene­mies; Reas. 4 it is a iust thing with God, to recompence tribu­lation to them that trouble his Church, 2 Thes. 1.6. Vse 1

The vses of the point are these: the first is for re­proofe, and first it reproues the faithfull themselues, such of them as are suspicious and fearefull to encounter with their aduersaries, that thinke there is no way when their enemies assault them, but desolation, mea­suring things by sense, and not by faith; Why, The Lord is with vs to defend vs, why then should we be afraid though ten thousand rose vp against vs? secondly, it reproues the pre­sumptuous aduersaries, that thinke when they pre­uaile, that God hath forsooke his Church, as Psalm. 71.11. and Matth. 27.43. or that hee doth not regard their trouble Psalm. 94.6, 7. or that hee could not re­dresse it, 2 Chron. 32.14. Lastly, it reproues the grace­lesse and carnall beholders that ascribe all to the meanes, and doe not beleeue Gods hand to be all in all in defending his Church, and destroying their enemies.

The second vse is for comfort to the faithfull, Ʋse 2. both [Page 84] in that God is with them to helpe them, and then if he be with vs, who shall be against vs? and to giue them a good issue, and a plentifull reward; as also in that God is against our enemies to confound them, and all their courses ta­ken in hand against vs.

Vse 3 Lastly, this is for terror to the wicked; It is terror enough for them to know that God fauors those whom they persecute, much more terror is it to them to know, that the Lord is bent against themselues with all his wrath and power to confound and destroy them; I will shut vp all with the Speach of the Prophet, Psalm. 34.19. Great are the troubles of the righteous, but the Lord deliuereth them out of all; The troubles of Gods children are great and many, yet let vs shew our selues to be righteous men, iustified by the blood of Christ, and wee shall finde it to be true, as it is in the note; that the Lord will be altogether with vs, to saue and de­fend vs, and altogether against our enemies to confound and destroy them.

HAuing propounded nine seuerall heads to be spoken to concerning the visi­ble Church, wee haue through Gods assistance spoken of seuen of them. It remaines therefore now, that wee come to the eighth, namely, the power and authority of the Church: The 8. gene­rall head of the Church, viz. the power and auhori­ty of it. A point which was named and pointed at before, a­mongst the Priuileges of the Church; For surely the power that God hath endued the Church withal, is none of her smallest priuileges, if it be not one of her greatest; as the greatest priuilege of a King, is his Kingly power and authority: then wee pointed at it, but wee respited the full handling of it to this place, partly, because in the beginning, wee propounded it as one of the principall heads in this question; but especially because it is both large and waighty; large, and so requires; waighty, and so deserues worthily to be handled in a seuerall Title by it selfe; it hath also some affinity & neernesse with the fifth head, namely, the Gouernment of the Church, for ma­ny of the same things that are incident to the Gouern­ment of the Church, are also incident to the authority of it, and such things wee will onely touch as wee meete with them, referring you for further knowledge of them to those places that already they haue beene hand­led in: But there are somethings belonging to the pow­er [Page 86] of the Church, which could not so fitly be reduced to the gouernment of the Church; and these are the points which, God willing, here wee will speake vnto: The power and authority of the Church; I call it power and authority, for in effect they are both one; It is true, that they are sometimes distinguished, and then this is the difference; power, signifies an ability to doe a thing; and authority, a warrant from God to exercise that abi­lity: but here they signifie one and the same thing, and the reason is plaine; because the Church of all other sorts doth absolutely deny her selfe, to haue any power to do ought but that which she hath authority and war­rant from God to doe.

And in it 3. things to be spoken vnto.The points that I will speake of concerning this matter, are these: First, that the Church of God hath power and authority belonging to it: Secondly, what manner of power and authority this is; And thirdly, what it is that shee hath power in.

1. that there is a power.First, that there is power and authority belonging to the Church; for howsoeuer she be weak in outward for­ces, and contemptible in the eyes of the world, and for the most part spurn'd out, ouer-borne and troden vnder foote by the Potentates of the earth, and for the man­naging of any temporall administration or state, able to doe little, and warranted to doe lesse, yet, if she be taken within her owne element, that is, in Church affaires, she is armed with much power, and great authority: euery State and society hath power and authority annexed to it, whereby it is vpholden; the Church then being the worthiest State, and happiest Society that is, hath it Reas. 1 much more; for there are many offices and duties of diuers kindes and sorts, daily and necessarily to be per­formed in the Church; wel-doers must be encouraged, sinne must be punished, lawes must be executed, orders must be obserued, and obedience must be practised, these and such like must be daily performed in the Church: Now, without power, nothing can be done, and with­out [Page 87] authority nothing must be done; And therefore the Church must haue power and authority. Againe, the Reas. 2 greatest and waightiest workes that are done in the world, are done in the Church; the conscience com­manded; soules conuerted, comforted and saued; Gods owne life wrought into the hearts of men; Christ and his Kingdome of grace, that is highly aduanced; Satans kingdome and his power quailed, and subdued; there­fore the Church must needes haue great power to effect such great workes. Lastly, shee must haue this power Reas. 3 and authority, that shee may be able to hold vp her head against her aduersaries, that doe commonly and ordinarily except against her, saying, By what authori­ty doe you these things, as they did to our Sauiour, Matth. 22.23. and to Moses, Exod. 2.14. Who made thee a man of authority, &c. so that except shee be furnished with sufficient authority, there is no hope that they or their proceedings should finde any acceptance: the people were astonished at Christs Doctrine, because he taught with authority, and not as the Scribes, Mat. 7. & Mar. 1.27. hee commands euen the foule spirits with authority, and they obey him, as who should say, if he had not com­manded them with authority, they would neuer haue obeyed him; they would know good cause why first: This serues first to incourage the Church to the doing of Vse 1 her duty in excecuting Gods Lawes, and in aduancing his ordinances, seeing shee hath power sufficient in her owne hands to strengthen and countenance her pre­ceedings, and to make them effectuall; It would neuer grieue a man to bestow time and labour in good endea­uours, though with much danger, and with many op­dositions, when hee knowes before-hand, that he hath power and authority enough to be beare him out in it; therefore this should encourage the Church in her duty heerein: And also this serues to reproue those, that Ʋse 2 lightly esteeme of the Church, and of that which shee doth, as if they were nothing worth; but let such know, [Page 88] that the Church is a powerfull worker, and that that Doctrine which she teacheth, is a word of great power, able to saue or to destroy, and the Censures that she pas­seth, are Censures of power, able to kill or giue life, and whosoueuer withstandeth these, shall finde them mat­ters of power to their destruction in hell, if they be ob­stinate: but whosoeuer obeyes them, shall finde power enough in them, to bring them to God and to his King­dome. So much for that first point.

2. point, what manner of power it is, and in it things as­serted.The second point, is what manner of power this is: for this wee must looke well into, lest mistaking, wee goe too farre, or come too short, each being a dange­rous error; you shall vnderstand therefore, that this power is not humane, but diuine: Secondly, not tem­porall, but spirituall: Thirdly, that though it be spiritu­all, yet it is bounded and limited.

1 that it is not humane, but diuine.First, it is not humane, that is, it is not of men, though they be men that exercise it, and howsoeuer, where it is publikely practised, it is vsually, and needfully ratified, at least permitted by the authority of the temporall State, yet it hath not his power from men; but it is diuine, and hath his power directly from God himselfe; the first beginnings of this power is from him, as wee may see, Matth. 10.1. to 5. where our Sauiour calls his Disciples and giue them power to preach & to cast out diuels, and to heale the sicke, &c. and the promise of more power is also from God, as his owne free gift, Matth. 16.19. I will giue vnto thee the keyes of the Kingdome of heauen, and whatsoeuer thou shall binde on earth, shall be bound in heauen; And so the performance of more power is from him, as deriued from his owne Pattent, Matth. 28.18.19. Goe teach all Nations, &c. teaching them to obserue all things, and lo I am with you to the end of the world; The Church is fur­nished with power from Christ, euen as hee is from his father, Ioh. 20 21.22. As my Father sent mee, euen send I you, &c. and yet a more full increase of this power is from God too, Luke 24.49. Behold, I send the promise [Page 89] of my father vpon you, but tarry yee in the City of Ierusalem vntill ye be endued with Power from on high, And Acts 1.8. yee shall receiue power after that the Holy Ghost is come vp­on you; These places proue, that the Power which the Church is endued withall, is not humane, but diuine, conferred God himselfe.

And the Reason is plaine, because all Power is from Reas. 1 God, Rom. 13.1. And there is no power but from aboue, as our Sauiour tells Pilate, he could haue no power, ex­cept it were giuen him from aboue; If all power, euen the power which the wicked haue, be from God, much more is the power and authority which the Church hath, from God too; And that after a speciall man­ner, so much the more immediately, as the Church is more nearer ioyned to Christ, then any other State whatsoeuer; And to much the more rightly, as Christ is more rightly a spiritual King then a temporall, as Ioh. 18. my Kingdome is not of this world, &c: And so much the more properly, as Christ is the head and ruler of the Church more properly, then of the Commonwealth: And so much the more effectually, as the Lord doth more magnifie himselfe in Church causes, then in causes of the State.

This teacheth, first, that if the power and authority Vse. 1 which the Church hath, be from God, then we haue the more and greater assurance that it shall stand fast for e­uer against all oppositions of men or Diuels, as Gamaliel said, Acts 5.38.39. If it be of God, yee cannot destroy it, if it be of God so directly, it must needs stand most firm­ly aboue all other power whatsoeuer.

Secondly, it teacheth the Church, that they bee the Vse. 2 more wary and carefull in executing this power, that they abuse not Gods owne Power to the satisfying of their owne humors and lusts, but that they vse it to that end God hath appointed it, that is, to his Glory and the Churches good.

Thirdly, seeing this power is so directly from God, [Page 90] then this teacheth vs, that it must bee the more dutifully obeyed and submitted to, of them that liue vnder it, else if wee despise it, we despise not men but God, as it is Luk. 10.16. hee that despiseth you, despiseth me, &c. But you will say, Quest. Is then the Church to bee obeyed in all things? Must all her sayings be beleeued? All her lawes obeyed, and all her proceedings yeelded to, as if they were Gods owne proceedings, and so bind the Consci­ence? I answer, Answ. no; for sometimes shee saith false things, and doth that which is directly euill, and there­in we are altogether free from her Authority, as that being vsurped, and not from God; and as shee therein bewraying some frailty and infirmity, and not exerci­sing this diuine power: How we may know when the Church speakes true or false. But you will say, how shall I know when she speakes true or false, when shee doth right or wrong? I Answer, The Lord hath giuen both her and vs the Word to rule and measure things by; this is the rule that she must goe by in her proceedings; and this is the rule that wee must measure her procee­dings by: But sometimes the Church inioynes things in themselues indifferent, neither simply good nor bad, neitheir simply commanded nor forbidden in the word; In this the Church is to be yeelded to for order sake, as she hauing therin a general power from God; but yet the Conscience is not subiect to them, because the particu­lar choice and determination of these indifferent things is from themselues, & out of their own lawfull liberty; I note this the rather, because some not only in the popish church but among vs too, stick not to affirme, that the churches constitutions in this latter kind, be of diuine authority, and to be accoūted as the Constitutions of God himself: But I haue shewed you, how you are to re­ceiue and to submit to them, for order sake, & in respect of the general power she hath from God in these things.

Two things asserted, that power of the Church is not temporal, but spirituall.The second branch of this second point is, that this power is not temporall, but spirituall; and therefore it is not so often called a Sword to smite, or a scepter [Page 91] to sway, as Keyes to open and shut; and what doth it open and shut? Euen the Kingdome of heauen, Matth. 16.19. and therefore it is a spirituall Power. The Ciuill Magistrate hath to do about our bodies, goods and out­ward State, the Church hath to doe with the Soule and Conscience and the inward man; Temporall power and authority serues to maintaine a temporall Life be­gun and ended here; spirituall Power and Authority maintaines a spirituall Life begun here, but perfected and finished hereafter in the life to come; Temporall power rules by the lawes of men, spirituall Power rules onely by the Lawes of God; temporall power fights and defends it selfe by the materiall Sword and world­ly Policy; Spirituall Power renounceth these, and there­fore Christ said to Peter, Mat. 26.52. put vp thy Sword into his place, for all that take the Sword, shall perish by the Sword; Christ would not bee defended by the Sword; Spirituall Power betakes it selfe to better Weapons, to spirituall and heauenly Weapons, 2 Cor. 10.4, 5. the Weapons of our warfare (saith the Apostle) are not carnall, but spirituall, mighty through God, &c: they are not car­nall, but spirituall; not weake, but mighty; and that not of themselues, nor through the power of him that vseth them, but through God: And what are these weapons? They are the Word and the Spirit, Faith, Repentance, Prayer, &c. It is true, that sometimes both these Powers do concur together in the Church, that is, when the Magistrate is Christian; and surely, then Gods worke goeth happily forward, and then this is a blessed thing both for our Soules and bodies too, if wee haue grace so to vse it: but though they doe some­times concurre, yet they are neuer confounded, though they be not diuided, yet they bee distinguished; they must each of them keepe in it's owne ranke, and man­nage their seuerall Charges by seuerall administrations; The Church is not to vsurpe on the temporal power, for that is flatly forbidden, Matth. 20.15, 16. the Gentiles [Page 92] raigne ouer them, but it shall not be so amongst you, saith our Sauiour to his Disciples, and 1 Pet. 5.3. Be not Lords ouer Gods Heritage; Nor is the temporal power to vsurpe the Spirituall; for ye see how Vzziah was stricken with leprosie for medling with the Priests Office, 2 Chron. 26.16. to the 19. And it was well hee escaped so, for by the law he deserued Death, Numb. 18.7.

The 3. thing asserted: that the Power of the Church is limited and scantled with­in the bounds of the Word.The third Branch of the second point is, that though it bee a spirituall Power, yet, it is not vnbounded, but it is limited and scantled within the bounds of the Word; For the same God that hath set markes and boundes in the earth for the Sea that it shall not ouerflow them, Iob 38.11. he hath also prescribed in his Word, certaine marks, limits, and bounds for the power of the Church, and so farre the Church must goe and no further: The Body and Spouse haue power to doe many things, yet still they are to bee ruled by the direction of their Head and Husband; And so long as the Church containes herselfe within these bounds and limits it goes well with her, God prospers her, and he hath promised (and will performe) a blessing to her, but if she goe beyond these bounds and transgresse against God: It is a feare­full and dangerous case, the bond is broken, all flyes a sunder, the walls and hedges of the Church are tro­den downe, and the Boare and wild Beasts enter in, and spoile and make a prey of all; Gods yoke is sha­ken off and then men runne into strange outragious vn­warrantable and exorbitant Courses, fitter for lawlesse Infidels, then for Christs Disciples, and by this meanes Gods Church will bee degenerate into Synagogues of Satan, and Religion turned into Ignorance, supersti­tion, profanenesse and meere licentiousnesse; And by this meanes Anti-Christ himselfe hath clymed vp into the Seate of Christ. The reason is plaine in the very like case, 1 Sam. 15.23. Because that they haue reiected God and his yoke, and gone beyond their bounds, there­fore God will reiect them and cast them off from being [Page 93] his Church; The Church therefore must consider, like a modest Spouse, that shee hath power indeed, but to what, to that that shee will and list her selfe? No, but to that, which Christ her husband will haue her to doe; so farre as in the exercising of her power shee walkes with God, shee may goe on safely and boldly: But if when God stayes, she will not stay, but still goe on for­ward, at her owne perill be it.

The fourth Branch of the second point is, The 4. thing asserted, that the power of the Church is the greatest power on earth: Kings are vnder the power of the Church, though they be aboue the persons that exercise it. that though it be a bounded and limitted power and authority, yet it is the greatest power on earth, it reacheth not onely to the people, but Kings and Princes must obey it; I say, they are vnder the power of the Church, though they be aboue the persons, that exercise this power, as may appeare in the Example of Dauid and Nathan, the Person of Nathan being subiect to Dauid, and yet Dauid subiect to the Power of his reproofe: Secondly, as it reacheth not onely to the meanest, but to the highest; so it reacheth not onely to the outward man, but euen to the Inward also; the very Spirit and Conscience though it be free from all other power, yet it is subiect to this; I say not to the Church it selfe, but to that spirituall and diuine power, which it in Christs Name doth exercise: Lastly, whereas no other authority or power reacheth so high as heauen, or so low as hell; this power of the Church extends to both, it cuts off from God, and deliuers ouer to Satan; And againe it releases out of Satans lawes, and reconciles vs to God, and brings vs to heauen: So much for the second point, what manner of power this is.

The third and last point is this, Namely; what is it, The 3 point is, what it is that the Church haue power in, & it is double 1. ouer persons, and that 1 ei­ther as mem­bers either not come in to admitte. Who are to be admitted. that the Church hath power in? The Church hath a double power, one ouer persons and another ouer things; ouer persons, and that in two respects, either as they are members, or as they are officers; As they are mem­bers, and that in two respects also, either as they are not come into the Church, or as they are come in al­ready; [Page 94] as they are not come in, and that in two respects too; either to admit them as members, or to repell and refuse them: If yee aske, who are to be admitted? The Answer is, all those that are called, Acts 2.39. the promise is made to you and your children, and to many that are a farre off, euen to as many as the Lord our God shall call; For seeing the promise belongs to them, and so they are, for ought wee know, within the Couenant, then they ought to be admitted into the Bosome of the Church, and to bee admitted as members thereof: If yee aske, how we shall know that they are called? The Answer is plaine, yee shall know it by their profession of faith in the Church, and by their profession of Repentance; by their profession of faith, as Acts 8.12, 37. As soone as they beleeued Philip, which preached the things that con­cerned the Kingdome of God, and the Name of Iesus Christ, they were baptized both men and women, And verse 37. Phi­lip said to the Eunuch, If thou beleeuest with all thine heart, thou maist be baptized; then he answered and said, I beleeue that Iesus Christ is the Sonne of God, &c: 38. and he bap­tized him: And so, by the profession of Repentance, Matth. 3.6. they were baptized of Iohn, confessing their sinnes: And both these you shall finde together, Acts 2.37.38. when they were pricked in their hearts at Peters Sermon, they said, Men and Brethren what shall we doe to be saued; Peter said vnto them, Amend your liues and be bap­tized euery one of you in the Name of the Lord Iesus Christ, for the remission of sinnes; as if he had said, repent and be­leeue: for amendment of life doth necessarily imply purpose of obedience; and so the profession of Repen­tance is a promise of obedience, and this is precisely required, Exod. 19.5. to the 8. where the Lord sent to the people of Israel, to know whether they would obey him, before hee would enter into Couenant with them: To which agrees the practice of Iosiah, and the people in the case of Reformation or renewing their ad­mission: when they had broken their Couenant with [Page 95] God, 2 Chron. 34.31, 32. he renued the Couenant be­twixt God and his people, and caused all that were found in Ierusalem and in Beniamin to stand to it; If you aske what is the meanes and act of Admission? The answer is, that it is baptisme, The Act and meanes of admission. Mat. 3.6. Act. 8.37, 38 Acts 2.41. they that gladly receiued the Word were baptized, and the same day there was added to the Church aboue three thousand Soules; Now this Act being once receiued, is ne­uer to bee recall'd, though the Couenant be afterwards neglected and broken; for one entrance stands good for our whole estate: In so much, that if I fall after Bap­tisme, and that so greiuously, as that I be cut off by the censure of the Church, yet if I returne againe, This not to be renued vp­on any falling away. the Coue­nant is to bee renued, but not baptisme, no more then circumcision in the former Testament was to be renued 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, How far the Magistrate may compell. 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, Or, to repell them. 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 [Page 96] 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, Or, secondly, as come in, to keepe them in, or cast them out. 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 [Page 97] him in againe, in the 2 Cor. 2.7, 8. Or thirdly, o­uer members as Officers, to choose, or re­fuse, place or displace. 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, Secondly, the Church hath power ouer things, and these either matters of substance, as touching the Scripture, and therein first touching the credit of the Scripture, 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 herein whether the authority of Church bee greater then the authority of the Sprip­ture. 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 [Page 98] 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 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 [Page 99] 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 [Page 100] 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, Bellarmy de Verbo Dei, in­terpret. 246. 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 greate [...] 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 [Page 101] 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; [Page 102] and so the authority of the Scripture is greater then the authority of the Church: an Angell from heauen is not to be beleeued besides the Word, Gal. 1.8.

Reas. 6 Lastly, the practice of the faithful is answerable to this, both of teachers and learners: the Teachers, they haue referred the people still for certaine proofe of the truth to the Scriptures, Esa. 8.20. to the law and to the testimony, if they speake not according to this Word, it is because they haue not light in them, Acts 10.43. to him giue all the Prophets witnesse, saith Peter to Cornelius, referring the truth hee taught, to be tryed by the Scripture: and so this hath beene the practice of the learners, Acts 17.11, 12. The men of Berea seached the Scriptures to try whe­ther the things were so, as Paul had taught them; and yet Paul was a principall member of the Church, and in his Doctrine, hee was specially guided by the Spirit, more then euer any Church was since; and the Bereans are commended for this, and not accounted curious; So that the Teachers and the Learners, haue still referred them­selues, for the tryall of the truth, to the Scriptures, and not to the Church: and therefore the authority of the Scripture, is greater then the authority of the Church: Yea, Obiect. but you will say, so the Scriptures are vsually re­ferred to the censure of other Scripture; and yet that is no proofe, that therefore one Scripture is of greater authority then another, how then doth this proue, that the Scripture is of greater authority then the Church? I answer, Answ. yes, It proues the first ponit of the obseruation plainely, that is, that the Church is not aboue the Scrip­ture, which is the maine controuersie: Nay, if it be well considered, it proues the second point of the obser­uation, that the authority of the Scripture, is greater then that of the Church; I say, it proues it as suf­ficiently, though not at the first sight so plainely, for still in euery kinde, there must be one highest, which all the rest must settle vpon, else there will be no stay at all, but we shall runne on infinitely, and without end: now [Page 103] the Scripture or the Church is the highest thing, in this kinde, whereon we are to rest, for they cnanot be equall; then the Scriptures must needs be highest, and if they be referred to any at all, it must be to themselues, for there is none greater nor higher; as in the matter of an oath, Heb. 6.13. to 16. men sweare by him, that is greater then them selues, But God sweares by himselfe, because there is none greater to sweare by: So likewise the Church is referred to the Scripture for trial, because the Scripture is higher then the Church; but Scripture is referred to Scripture, because there is none higher to be referred to, nor there cannot be two highests in one kinde, for that is against nature and reason too; and therefore when the sayings of the Church are referred to the approbation of Scrip­ture, it is the referring of them to an higher; and so the authority of the Scripture is greater then the authority of the Church.

The vses are these; The first is matter of refutation, Vse 1 against the Papists, that vsually disparage the holy Scriptures, and set them downe too low, and doat on the Church, aduancing it too high; their reach therein, is not so much the loue they beare to the Church it selfe, but that thereby, they might exalt themselues, and their owne Church, and that their faith might be reputed the onely true sauing faith, because their Church teacheth it: So that God and his Word must goe downe, that they might be lifted vp; but if it be true, that the Church were aboue the Scriptures, yet, except they can proue their Church to be the only true Church of God (which they are neuer able to doe) it helps not their cause; The blasphe­mous spee­ches of the Papists con­cerning the Scripture without the approbation of the church. It is strange to see and heare, what monstrous and blas­phemous speaches and positions, many of them haue de­liuered to this purpose, as that the Scripture is of no more authority without the approbation of the Church, then Esops Fables, Oh, horrible blasphemie! there are some others of a better kinde, that are more mo­dest, that say, that the Scriptures are to be fitted to [Page 104] the times, and the sense thereof is to be altred as the times alter; others there are that say, that the Churches are not bound to take the Scriptures as true, without the allegation of the Church; and that the Church hath authority to reiect or allow Scripture, and that yee may know, that by the Church, they meane their Romish church, and by that the Pope: hearken how blasphe­mously they ascribe vnto him all power in heauen and in earth, that hee may dispence against the Apostles and their Canons, The Church of Rome is that whore of Babilon. and against all the commandements of God in the old and new Testament, &c. Here the world may see, that the church of Rome is that whore of Babilon, an impudent, and shamelesse strumpet, that sets such a brasen face, and belches out such whorish, filthy blas­phemies against God and his Word; the very naming of these positions, is refutation enough for them in any Christians iudgements. The best posi­tions of the Papists in this controuersie, Answered. To come to their best positions in this controuersie: Position. 1 First, the Church, say they, is su­preme Iudge in all controuersies of Religion; but yee see by this obseruation that it is not so; God is higher, and the Scripture is higher; the Spirit indeede is the Iudge, and the highest Iudge speaking openly, and plaine­ly in in the Word, and secretly in the minde and heart of euery beleeuer, 1. Ioh. 2, 20, 27. you haue anoyntment from that holy one, and know all things; And againe, the same anoyn­ting teacheth you of all things: Obiect. yea, but say they, are not men sent to the Priests to enquire at their mouhes, Mal. 2.7. and is not the Priest the highest Iudge then? Answ. I answer, What are wee to goe to the Priests for? for the Law, not for their owne Iudgement, whereto if they speake, wee are to receiue it, yet not because it is their saying, but Gods Law, but (happly) they can deliuer no other but Gods Law, that is flatly contradicted, verse 8. where the Prophet saith, that they are gone out of the way, and haue caused many to fall by the Law: yea, but say they, the high Priest was the Iudge, as wee may see, Deut. 17.8, 12. But hee was to iudge according [Page 105] to the Law, as we may see in Vers. 11. so that except they will arrogate more to themselues, then the messengers of the Lord of hoasts did vnder the law; they cannot be Iudge nor Iudges of the Scripture.

The second position of theirs is this, Position. 2 That what­soeuer the Church saith, we must take it as a Law and obey it; It is true, that whatsoeuer the Church saith, according the Law and Word of God, we must obey it, not otherwise; How the Church is to be beleeued and obeyed. The Scribes and Pharises were to bee obeyed, as they sate in Moses chaire, that is, as they taught his Doctrine, Matth. 23, 2, 3. but if they trans­gresse and bring in the precepts of men, and their owne traditions, as sometime they did, then is their Do­ctrine vayne, and to be reiected, Marke 7, 7, 8. so that it is plaine that the Church is to bee beleeued and obeyed, so long as they goe according to Gods Word; but when they swerue from that, they are no more to be beleeued, Esa. 8.20. to the Law and to the Testimony, if they speake not according to this Word, it is because there is no light in them, except they speake according to the Scripture, they are but darke and blind guides, no light in them at all; and that which is pretended to the contrary, Matth. 18.17. is directly vnderstood of Church Censures, which yet are not simply authenticall in themselues, but as they are proceeded in Christs name, Ver. 20. that is according to his order, else there is no danger in it, Iohn 9.34.

Their last Position is this, Position. 3 which is directly against this obseruation, namely, That the authority of the Scripture depends vpon the authority of the Church. Answered. In which grosse assertion they, first, Reasons a­gainst it. dishonour God exceedingly, as who should say, man is to bee beleeued before God; at least that God should not be beleeued, but because of man; Besides, whence had the Scripture its authority in the writers of it, from God or man? Surely from God, he is the author himselfe of Scripture, 2. Timothy 3.16. euery Scripture is giuen by Inspiration [Page 106] from God: then it must haue its authority from God, who is the author of it; Againe, who giues vs faith? the Church? No, it is the worke of God, Iohn 6.29. Therefore that wee beleeue the Scripture to be Scrip­ture, or any booke of it to be Scripture, it is wholly from God himselfe, who workes Faith in vs to beleeue it; Well, Ob: say they, it is of God indeed, that the Scriptures haue their authority; but yet by meanes of the Church. Answ. I Answere, It is true, as the Church is the propounding witnesse thereof, but not as enduing it with authority, for that is from God alone, and it is a great dishonour to him, to giue any part of it to any other: Secondly, as 2 it dishonours God, so it disgraceth the Scriptures, ma­king them inferior to the Church, whereas indeed they are the cause of the Church, and subiecting them to the arbitrement of man, whereas all our faith and discer­ning, and thoughts are to be framed by direction from Scripture: Ob. But they except and say, It is no disgrace to the Scriptures, that the Church is thus aduanced; no more then it was to Christ, that his Apostles gaue wit­nesse to him; Answer. I Answer, yes, for they make the Church aboue the Scripture in this case, but the Apostles were witnesses of Christ, as his vnderlings and Disciples: They reply; Reply. But the Protestants doe magnifie euery one himselfe, as much as we doe the Church? Answer. I An­swer, No, for euery one of vs beleeue that we are in the right, because we goe by the right rule of the Scripture, and the Spirit, and so farre as the Church goes by that rule, we will follow her as soone, yea sooner then any particular man. 3 Thirdly, this weakens and, indeed, ouer­throwes Religion, setting it vpon man, a ground weakeand insufficient, whereas Religion must stand vpon Di­uine authority, else it is not sound. 4 Fourthly, it spoiles the faithfull of their surest comfort, which is this, that God is the author of their faith, and not man; 5 Fifthly, it bereaues the Church of her maine hould, and defence against the aduersary, for whiles she saith, the Religion [Page 107] which she professeth is true, because shee saith so her selfe, she layes her selfe open to the scoffes & insultations of the aduersary; For by that reason euery Religion wilbe a true Religion, seeing the professors thereof will say, It is true, as well and as confidently as the Church; whereas if she say, her Religion is true, because God saith so in his word, and so prooues it; this is suffi­cient to stop their mouthes, or else to leaue them without excuse.

Vse. 2 The second vse is for Instruction, teaching vs how to carry both our selues towards the Church, and towards the Scriptures, that is, with an euen hand, as our Sauiour said of tribute money; giue vnto Caesar that which is Caesars, and vnto God that which is Gods: How we must esteeme of the Scrip­tures. So must we giue vnto the Church, that which is the Churches, and vnto the Scripture, that which is the Scriptures: First, esteeme of the Scripture as Gods owne Word, 2 Pet. 1.21, 22. able to make vs wise to saluation, and perfect to euery good worke, 2 Tim. 3.15, 16, 17: Secondly, How we must esteeme of the Church. esteeme of the Churh as the Piller, that is, as the keeper and vphoulder of the truth; 1. Tim. 3.16. not that light, but a witnesse of that light, Iohn 1.8. she is to inquire, search, propound, expound, pronounce, teach, approue, & iudge, according to Scriptures themselues, and not otherwise; she is as the woman of Samariah, that propounded the Messiah to the men of the city and brought them to him, but when they heard him, they say, now we beleeue not for thy say­ing, but we haue heard him our selues, and know that this is indeed that Christ, Iohn 4.42. So the Church propounds and brings vs to the Scripture, but when we looke into it and heare it speake, then we beleeue. But ye will say, 4. Wayes how we may know the scripture to be the Scripture. how then do we know which is Scripture, or how shall we know that the contents therein are true, and of God? I Answer: First, wee shall know it from the Scripture it selfe; as the Sunne is knowne by his owne light, so the Scriptures are knowne by their owne light, God speaking and shining in the Scripture: Doe wee [Page 108] then beleeue the Scriptures because the Church saith 1 they are Scripture, No, but because the Scriptures 2 themselues say so, 2 Tim. 3.16. Secondly, we shall know them by the Spirit working in vs, together with the Word, and perswading vs that they are true, 1 Iohn 5.6. 3 Thirdly, they are made knowne to vs by the miracles, whereby they were first confirmed, Iohn 20.30, 31. 4 Fourthly, wee know them by the testimony of the Church, 6 Rules con­cerning our beleeuing what the Church saith of the autho­rity of the Scripture. that is, that congregation that truly professeth the sauing faith of Christ; So that first, not euery com­pany, that professe themselues to be the Church, but professing the sauing faith, are to be beleeued; And se­condly, not whatsoeuer the Church saith, is to bee be­leeued, but that which she saith by the euidence of the Scripture it selfe, and interpretation of the Spirit: And 3 thirdly, that which is so beleeued, is not chiefely to bee beleeued because she saith so, but in a second place, aftre 4 the Word and Spirit; And fourthly, not formally or es­sentially, but instrumentally, as an outward instrument 5 onely; Fifthly, and that which shee doth say so, shee speakes not, infallibly, but with some faylings, errors and imperfections, mans corruption still bewraying its 6 selfe, euen when he is much inlightned: Sixthly, that which she speakes without error, is not absolutely to be beleeued, because the Church saith it, but conditio­nally, because shee speakes according to the word and the Spirit: There must be a perswasion in vs that the Word is of God, else there is no profit by it, 1 Thessa. 2.3.2 Peter 1.19, 20. 2 Tim. 3.16. And therefore still the Preface of the Prophets is, Verbum Domini.

And so much shall seue to be spoken concerning the authority of the Scripture.

COncerning the power of the Church yee haue heard how it extends it selfe to per­sons and things (for so we diuided it, for our more easier proceeding in the point) that which concernes persons wee haue already spoken of; And that which concernes the thing wherein the Church hath power wee haue entred in­to and shewed, that they are of two sorts, eyther matters of circumstance, or matters of substance. The Churches power in matters of substance are eyther in matters touching Scripture, or besides Scripture, tou­ching Scripture, and that I shewed was of two sorts, eyther touching the authoritie of Scripture; or the sense of Scripture. Of the authority of Scripture, we spake in the last Lecture; The second thing the Church hath power in a­bout the Scripture is th [...] sense of it, and how farre it hath power there­in. Now wee are to speake of the sense of Scripture, which wee shall be the longer in handling, because looke what was wanting in the former point, shall be here supplyed. Touching this point, what authority the Church hath in the sense of Scripture, it is as materiall, and as difficult a point as the former: First as materiall, for after we are made ac­quainted which the letter of Scripture: so that we know which are Canonicall bookes, written by the Infallible direction of the Holy Ghost, and that euery thing con­tained in them is the vndoubted truth of God, wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and [Page 110] meaning of Scripture; for the Word of God is not so much the letter, as the sense; and the Scripture is not so much the bare written word, as the right meaning, and vnderstanding of that which is written: That what a man saith, is his speech indeed, in common acceptation: Hieron. in Epist. ad Ge­lat. cap. 1. But yet if it bee not taken in the sense hee meanes it, he will and may iustly dis­claime, as none of his speech: A mans meaning is con­tained in his words, as the things signified in the signe, because words are the signification of our meaning; but the subiect of them wherein it properly rests and is seated, is the breast of the speaker; So the Word of God is in the Scripture, as the signe, whereby God signifies his meaning, but the subiect of them, wherein properly the meaning of them restes, is in God him­selfe; so that this is a materiall point to be knowne. Se­condly, it is as difficult a point as the former, for after we heare which is the right letter of Scripture, it is as difficult to know which is the right sense, as before it was to know which was the right letter; for the same words sometimes haue diuers significations, and one and the same sentence may be vnderstood many wayes; and diuers men, are of diuers minds, expounding one and the same Scripture diuers wayes; euery man abounding in his owne sense; the true beleeuer expounding it to the maintenance of the true Catholique faith; the Heretique to the maintainance of his Heresie; Yea among and true beleeuers themselues, one interprets the same words to that opinion that he fauours, and another to a con­trary that he fauours; What is to be done in this case? The Church is here thrust vpon vs, as the onely or chiefest vmpyre in these differences, and that alone to be the true sense, which shee pronounceth; And surely I see not, but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture, as which is the letter of Scripture. We haue giuen the Church her due, touching the [Page 111] former, acknowledging her authority in and about the letter of, Scripture, but not ouer or aboue it; and so God willing, we will deale as ingenurously in this concerning the sense of Scripture; But yet we will limit and bound it within certaine necessary cautions and limitations; And that we may doe so, we will handle it by way of Obseruation.

The Obseruation is this; Doct. That howsoeuer the Church hath great authority in expounding Scripture, yet she must not expound it as shee list, and according to her owne minde, but according to Gods minde, and the meaning of the Scripture it selfe. But say some, the Church will not, nor cannot expound them, Ob. but accor­ding to Gods minde, and therefore, this is a needlesse Obseruation; I Answer, It is true that the Catholique Church, that is, Answer. the whole company of the faithfull can­not do otherwise; But particul [...]r visible Churches may and oft times haue expounded Scripture to their owne minde, and not according to Gods minde; And therefore it is reason that they should bee thus bounded and limited; we will proceed then to the proofes of the obseruation: And first, I will prooue it by rules; And se­condly, by examples; The rules in the Scripture are plaine for this note, and that first in generall, Esay 8.20. To the law & to the Testimony, &c. whosoeuer is the speaker, and whatsoeuer he speakes in matters of God, and of Reli­gion, and therefore specially in expounding Scripture, it must be according to the law and the testimony; that is, according to the meaning that God intendeth therein, and so in the 1 Peter 4.11. the Apostle saith, Let him that speakes, speake as the words of God, that is, in Gods sense. As in generall all must thus speake Gods Word, so specially the Preacher, or whosoeuer that takes vpon him to expound Gods Word, he must speake it as the Word of God, that is, not onely for the manner of it, reuerently and zealously, as becomes the Word of God; but for the matter much more, that is, in the same sense [Page 112] that God himselfe hath spoken it, as hee being then in Gods stead, and deliuering his message, else he speakes his owne words not Gods; Secondly, more particularly, Iohn 5, 39. Search the Scripture saith our Sauiour, he doth not bide them, take the Scriptures, and reade them, and giue what sense of them they thinke good; But he bids them search them, that is, examine them and consider ad­uisedly of them, lay them rightly together & weigh one place wel with another, and make diligent inquiry after the sense, & reach that God intends in them; And so we shall find that they are first witnesses of Christ, and then that they are helpes to eternall life: See it yet more neerely Rom. 12.6. Let vs prophesie according to the pro­portion of faith, saith the Apostle, whereby prophecy is expresly meant interpretation of Scripture, for so it is taken in the 1 Cor. 14.3.31. and that is to be framed ac­cording to the proportion or Analogy of faith, which whether it be meant of faith, contained in the Creede, or of the measure of faith that God hath endued vs with all, yet still it is to bee vnderstood, that that faith which God hath reuealed in the body of the Scripture, must needs be the rule and square of all interpretations; And so in the 2 Peter 1.20. No prophesie of Scripture is of any priuate interpretation, &c. where intepretation of Scripture is named, and all priuate interpretations of Scripture excluded; now what is meant by priuate in­terpretations; it is explained by the opposition vers. 21. but holy man of God spake as they were mooued by the Holy Ghost, so that euery interpretation is forbidden and con­demned as ptiuate, that is not according to the minde of the holy Ghost that speakes in Scripture, and see it falls in right, with the obseruation, as if it were the same words. Secondly, the examples of the practice of the faithfull is plaine for this; Nehem 8.7.8. The Text saith, they read in the book of the Law, and gaue the sense, &c. not that they did giue a sence of their owne, but they gaue that sense that the Lord himselfe therein intended, [Page 113] and so caused them to vnderstand it: So in Act. 8.34, 35. the Eunuch reading that place, Esa. 53. hee was led as a Sheepe to the slaughter, &c. hee asketh Philip whether the Prophet speaketh this of himselfe, or of some other, acknow­ledging thereby, that the meaning of the Prophet him­selfe must be the Rule that he must goe by in expoun­ding the Prophet, And Act. 17.11. The Bereans took not the Apostles word, no farther then it was consonant to the sense of Scripture, but they searched the Scriptures dai­ly, whether those things were so; And our Sauiour him selfe submitted himselfe to the same Rule, Luke 24.27. he ex­pounded Moses and the Prophets to them, that is, hee did plainely deliuer their meaning, for that is the right office of an Interpreter; as when two speake together, being of a strange language, the Interpreter is to tell what each of them meaneth: And this being the chiefe office that the Church hath concerning Scripture, to interpret them, shee is then to giue no other sense of them, but that which is the minde of God, and the meaning of the Scriptures themselues; this is true preaching; and this did our Sauiour, Luke 4.17.21. hee opened the booke, and read in it, and then expounded it: So much for the proofe of the point.

The reasons are these, Reas. 1 first, what the Church doth according to her owne will, not following the sense of the Scripture, they doe it as naturall men; for so farre as they are spirituall, so farre they follow the mind of God, and deny themselues; now the naturall man per­ceiueth not the things of the Spirit of God; and the sense of the flesh is enmity against God, Rom. 8.7. and when Peter con­fest aright, that our Sauiour was the Sonne of God, flesh and blood did not reueale this vnto him, Matth. 16.17. and therfore if so be they will find out the truth in the Scrip­ture, they must not consult with themselues, but with the Spirit of the Lord.

Reas. 2 Secondly, the light of nature, affords euery man to interpret his owne words, acccording to his owne mea­ning, [Page 114] specially, hee that makes lawes is to expound them; And is not the Scripture Gods owne Word? and is not he the author of all the Lawes and Statutes therein contained? And shall wee scantle God of that in this kinde, which is due to euery man in the like kinde? Shall euery man expound his owne words, and interpret the lawes hee makes, according to his owne meaning? And shall not God doe so much more? It is the Apo­stles reason for the words of the Prophets, 2 Pet. 1.20, 21. where he saith, that no prophesie of Scripture is of any priuate interpretation, but holy men of God spake as they were moued by the holy Ghost, as if hee should say, it is Gods Word, and therefore not to be interpreted after the will of man; and it may as iustly be applyed to all the Scriptures, as to the Prophets, because they be all of God, 2 Tim. 3.16. all giuen by inspiration from God, therefore God is to expound them.

Reas. 3 Thirdly, It is so in the iudgement of outward and carnall things, because they be of God, therefore they are to be proceeded and dealt in after his will, and not our owne; the iudgement that man giues, is not his owne, but it is Gods Iudgement, as Iehosaphat saith to the Iudges in the 2 Chron. 19.6, 7. if it be so in ciuill things, that the Iudge must doe nothing, but that which God will haue him to doe, because it is Gods Iudge­ment; much more in Religious iudgements, as about the sense of Scripture, it must needes be so; for the life of naturall reason is farre more cleare in the other, then these: yea, the Lord himselfe quotes them both toge­ther in this case, limiting both alike, Deut. 17.8. to the 11. If a controuersie arise, they must goe vnto the Priest, and vnto the Iudge, and what they informe, according to the Law, that they must doe.

Reas. 4 Fourthly, the Church is the Spouse of Christ; Now the wife must be aduised by her husband, and not runne on her owne head: So they are the sheepe of Christ, and therfore to follow the Shepherds voyce, and not to [Page 115] goe before it, framing it to their owne fancies; and the Church hath the promise of the Spirit, no further, but as following Gods Word, Iohn 14.26.

Reas. 5 Fifthly, the Church hath erred, and that most dan­gerously, in interpreting of Scripture, and that was when they neglected to obserue the minde of God, and followed their owne mind, and therefore her owne wo­full experience may teach her this wisdome.

Reas. 6 Sixthly, By this meanes the Scriptures shall be, and are occasionally the author of all heresie, for whence haue they sprung, but from hence, that men haue ta­ken the Scripture, and mis-interpreted them, in fauour of their owne opinions? Yea, but what is this to the Church, that particular men haue done this? Yes, for if they may doe it, why not the other; and these very Heretikes were of the Church, when they did thus mis­interpret the Scriptures.

Reas. 7 Seuenthly, by this meanes, the Church shall be found contrary, or at least, diuers from her selfe, two seue­rall Churches expounding the same Scripture, two con­trary waies, yea, one and the same Church expounding the same Scripture, now one way, and now another way.

Reas. 8 Eightly, It is the practice of the diuell and his instru­ments, to handle the Word deceitfully, making mer­chandize of it, turning it to their owne, and other mens affections, as the Apostle speaketh in the 2 Cor. 2.17. and 4.2. whereas the Apostles, and Gods Ministers doe otherwise, they make Gods meaning plaine in euery mans conscience in the sight of God; So it is the pra­ctice of the diuell and his instruments, to mis-apply Scripture, wresting it to error, to their owne destru­ction, 2 Pet. 3.16. So they alleage it quite against the meaning of God, as Satan did, Math. 4 6.

Lastly, the sufficiency of the Scriptures, and plaine­nesse, and constancy in it selfe, is such, that it requires, that whosoeuer interpret them, they must doe it accor­ding [Page 116] to the meaning of God in them, and not their owne minde. So much of the reasons.

Vse 1 The vses of this point are many: The first is for mat­ter of reproofe, and that principally of the Papists, Reprouing first the opi­nion of the Papists. and it meets with them two waies: First it reproues their opi­nion, and secondly, their practice. And first, it reproues them for their opinion, for they esteeme the Scriptures but a dead or killing Letter, and the written Word, but bare and dead Inke; It is the Church, say they, that is the mouth of the Scriptures, giuing it sound and sense; and it hath no meaning, but what shee pronounceth: This is their wicked opinion; but the faithfull haue spi­rituall eares, they heare God himselfe speake, euen in the written Word; It is true that the Church sounds it to the outward eare, but God speakes in it to the heart and conscience, and they receiue it, not as the word of man, but, The Scrip­tures speake, and haue a voyce. as it is indeed, the Word of God. A dead letter doe they call them? O horrible blasphemy! Stephen calls them liuely Oracles, Acts 7.38. and the Angell, Acts 5.20. calls them words of life: and Christ himselfe saith, Iohn 5.39. that eternall life is in them, and that they are witnes­ses of him; If they be dumbe, as they say they are, then they giue but a slender witnesse of Christ; but our Saui­our would haue vs to know, that there is a liuing voyce in the Scripture, as hee saith, Iohn 6.63. the words that I speake, are spirit and life; I say not that this life is in the Scriptures simply, but as it is in the Sacraments to the faithfull Receiuer, that is, by the promise of God, and the presence of his Spirit: How the Church is the mouth of the Scrip­ture. It is true that the Church is the mouth of the Scriptures, as Aaron was the mouth of Moses, Exod. 4.16. Hee shall be thy spokes-man to the peo­ple, hee shall be vnto thee in stead of a mouth, and thou shalt be vnto him in stead of God: And as the Prophets were the mouth of God, Luke 1.70. as he spake by the mouth of all his holy Prophets, &c. thus the Church is the mouth of God, and his spokes-man to the people and so farre shee is to be beleeued: But that she is so the mouth of Scriptures, [Page 117] as that what sense soeuer shee speakes must be esteemed the voyce of Scripture; this is not to be beleeued: No, the Scripture is not dumb, but speakes it selfe, The Scripture not dumbe. Rom. 10.11. the Scripture saith, and Rom. 11.2. Wot ye not what the Scripture saith? and most plainely, Rom. 9.17. for the Scripture saith vnto Pharaoh, &c. that is, God in the Scripture, saith to Pharaoh; so that the Scriptures are not dumb, but the spirituall man heares God speake in them. As it condemnes their opinion, so secondly, Secondly, their practice first in regard of the vulgar latine trans­lation impo­sed by them as the authen­ticall Text. it con­demns their practice, and that in many respects; and first in regard of their vulgar latin translation, for they im­pose that vpon the Church, as the authenticall Text, and Word of God, and in the councel of Trent they haue de­creed, that none may appeale frō it, vnder any pretence, and that vpon paine of Gods curse; It is true, that trans­lations are Scripture, so far as they goe with the origi­nall Text, but that any translation is to be equalled, much lesse preferred to the originall Text, wherein both the the matter and the words are Gods owne, it is absurd: And this is a sufficient motiue to any indifferent mans iudgement not blinded and besotted with mysts of pre­iudice and error, that wee are in the right, and they are in the wrong, because we are willing to stand to the tryall of Gods own Text, but they will onely stand to their owne translation, refusing the other. Secondly, in that all their Expositors are slaues and vassalls to their Church. The second practice of theirs heere reproued is, that all their expo­sitors are slaues and vassalls to their Church; for in all their interpretations, either they must concurre to a­ward with the sense, that the Church hath already gi­uen, or if they differ, they must vaile Bonnet, and say with submission of their iudgement to the church of Rome, and then though they doe erre, yet it is not damnable, because they shew a willingnesse to be bet­ter aduised, else they are Heretikes and Castawayes: it were farre more grace in them, to submit themselues to the iudgement of God, with intreaty of pardon, for that wee haue not attained to the full sense of his [Page 108] words, for if any wrong be done therein, it is most to him, whose words wee haue mistaken; and also wee must pray vnto him for further illumination, who is the father of lights: and in this they would shew themselues to be the good seruants of God, whereas in the other, they shew themselues to be the seruants and slaues of men. Thirdly, in regard of the oath, which generally all Papists re­c [...]ue concer­ning the ex­position of the Scrip­ture. Their third practice here reproued is this, That in the oath, which generally all Papists receiue, they doe sweare to vnderstand Scripture onely so, as the Fathers ioyntly do expound them, and to receiue no other inter­pretation, but that which they doe generally consent in: No doubt, but the Fathers, ioyntly consenting, and all agreeing in the exposition of a Scripture; It is great rea­son to moue me to belieue that it is the true sense; but yet it is no proofe that I should sweare to it; but I aske what one place of Scripture is there, that is not manifest by its owne light, which is expounded one, and the same way by all the Fathers? If it be manifest by it selfe, wee beleeue it for its owne light, and not for theirs: but if it be not manifest in it selfe, then some one or other of Fathers dissent in the interpretation of it: yea, but say they, if most agree, then it is all one, as if they all agreed? But what if the most dissent from the best, must we fol­low the most to doe euill? But in the diuision of the Commandements they follow not the most, but leaue all the rest of the Fathers, and follow Austin, who will haue but three Commandements, in the first Table, be­cause hee had a conceit of a mystery of the Trinity to be in them: But will they beleeue the most, and leaue the best? this is against Gods Commandement, to follow the multitude to doe euill; The Fathers doe all gene­rally concur, and yet misse in the right expounding of the Scrip­tures. but thus they must doe, or else they are foresworne: See what dangerous plunges these desperate fellowes put themselues on, to vphold the Churches transcendent authority, in expounding of Scripture [...] but secondly, what if they do all generally con­cur, and yet misse in the right expounding of Scripture, some of the best learned amongst the Papists challenge [Page 109] them so to doe; and we can giue instance of it, as in the dangerous heresy of the Millenaries vpon that place, Reu. 20.4. that Christ should raign on the earth, after the day of iudgement a 1000. yeers; now if they follow the Fa­thers in this exposition, wherein they generally erre, they must forsake the truth; if they follow them not, they breake their oath; what a snare doe these men intangle themselues in? Lastly, if they should neuer erre, yet to sweare to the words of men, is to inthrall our consci­ences to men; which the Lord alone is to haue the com­mand thereof. Fourthly, in that they re­ly vpon the iudgements of Councells, and the Pope [...] in case the Church dis­sent. The last practice of theirs here reproued is, that when the Church dissents, they rely finally on the iudgement of Councells and Popes for the sense of the Scriptures, whereas they are all but men, and may erre, yea, and haue erred, one of them crossing that which another hath held, and therefore we must not tye the Scriptures to mens humours; no, let God be true, and euery man a lyer, let Gods Word expound it selfe, and let not vs ty it to the interpretation of men, though they be neuer so many, neuer so holy, so learned, so painfull, or so great in the Church; For, that may be truely said of Councells and Fathers, and without disgrace to the best of them, that is spoken of Iohn Baptist, Iohn 1.9. that they are not the light, but men that beare witnesse of the light.

Ʋse 2 The second vse is for Instruction, to teach vs, what wee are to doe in this case; for now that we haue ouer­throwne the error of the aduersaries, wee must set vp the truth of God; and therefore this teacheth vs wari­nesse, and care, and conscience in meddling with the Scripture, and the sense thereof; for, wee must know, that God is dishonoured when his word is mistaken; and belyed, when it is falsely interpreted, and wee must know, that God is made the author of sinne, and here­sie when his Word is peruerted to the maintenance thereof, and God himselfe is subiected to man, when man presumes of himselfe to expound, or to tye his mea­ning to other mens interpretations: Briefely, it is light, [Page 120] life and saluation, if it be vnderstood and beleeued aright, else it is death and destruction; and there­fore wee had neede looke well about vs in meddling with the Scripture and the sense thereof, and carry our selues warily, carefully and conscionably therein; And that, first, in admitting the expositions of o­thers; secondly, in making expositions of our owne. First, in admitting the expositions of others, wee must not altogether looke into them with other mens eyes, but with our owne; First, other mens and the Churches ex­positions are to be exami­ned by vs. Ob. Answer. 1. wee are not to take any expo­sitions vpon any mans, or any churches bare word; but wee are to examine their grounds and their rea­sons whereby they are maintained: But some may say, If I examine their grounds, I make my selfe the Iudge of the sense of Scripture, and were I not as good rest on the Churches iudgement, as mine owne? I answere, first, that if I doe thus, yet I doe not proper­ly 2 censure the Scripture, but their grounds; secondly, I answer, that any Church, or any of the faithfull may iudge of the sense of Scripture, that is, as being led by 3 it, and following it: thirdly, I say, we rest neyther on our owne iudgement, nor on the Churches, but on the Scriptures, and when the Church iudgeth according to them, wee must willingly embrace it; if shee dissent from them, wee may, and must make bold to dissent from her: wee haue an excellent example in this case, for the receiuing of expositions, Rectract. lib. cap. 18. in that holy Father, Austin, who finding an interpetation of Cyprians, (a ho­ly man too) not so well agreeable to Scripture; and another of Liconius an heretike, on the same Text, more agreeable thereto, refused Cyprians exposition, though otherwise hee greatly reuerenced him; and receiued that of Liconius, though otherwise hee knew him to be out of the right way; and said, Pardon mee, Cy­prian, I must leaue thee heere, and take Liconius ex­position, not because it is his, but because it is Gods: This is an ingenuous practice, and this we must follow, [Page 121] we must looke into other mens expositions with our own eyes, and examine their grounds, and that without respect of persons. Secondly, Secondly in framing expositions of our owne, we must come not as masters to teach, but as schollers to learne, to the Scriptures. in framing expositions of our owne, when we come to the Scripture, to seeke the sense hereof, we must not come as Lords to command, but as seruants to obey; not as masters to teach what we will haue it say, but as schollers, to learne what it selfe doth say; not as the speaker, but as the interpreter to take that which is spoken to our hand; And that we may walke vprightly herein, and take such a course as is pleasing to God, and worthy of the Scripture, and beneficiall and comfortable to our selues, let vs be ruled by these directions; they are very pithy, & he that is ruled by them, God will reueale his meaning to them, so far as shall be for their saluation: Directions to walke and be ruled by, when wee seeke the sense of the Scripture, & they are of three sortes 1 some before wee come to expound the Scripture, & they are 7. There are some things that we are to be ruled by, before we come to expound the Scripture; and some things in the exposition of it; and some rules we are to obserue after it (I labour to make this point plaine, because it is a maine difference be­twixt vs and the Papists; And also because that without the knowledge of the sense of Scripture, we cannot be saued) First then, we are to obserue these directions, be­fore we take the Scripture in hand, and that is, First, we must goe to God by prayer, wee must begin with God, that he may begin with vs, and goe on with vs, and leade vs safe through to the end of our businesse, pray with Dauid Psal. 119.18. Lord open mine eyes, that 1 I may see the wonders of thy Law, pray for light, and for the grace of illumination of him that is the Father of lights, Iames 1.17. for thy selfe art darkenesse; and pray to him for wisedome, Iames 1.5. for all thine owne wit in this case is foolishnes; and pray for the Spirit of God, that hee may be present with vs, and effectuall vnto vs to in­struct, direct, quicken, and teach vs, for that which is in vs, is but flesh and nature, and the naturall man percei­ueth not the things of God, 1 Cor. 2.14. and doubt not but that thou shalt be heard, and find good successe, for [Page 112] thou hast Gods promise for it, Iames 1.5. If any man lacke wisedome let him aske of God, and it shall be giuen him, Luke 11.13. 2 The second Rule, we must be directed by herein, is this, we must haue a reuerent affection, and conscionable respect to the Word; wee must consider that it is Gods owne voice, one of the holiest things of God, a most precious Iewell bestowed on the Church, touch it not with vnwashen hands, with vnprepared hearts, handle it reuerently, religiously, and charily; If we doe thus, nothing shall be more profitable vnto vs, it shall be life and saluation; if not, nothing shall bee more dangerous to vs, it shall be death and destruction, 2 Cor. 2.16. 3 Thirdly, be not fore-stalled by preiudice, that is, doate not vpon some conceipt, and be not wed­ded to thine owne opinion, for this will preuent vs of all the good, that otherwise we might receiue by the Scrip­ture; wee haue an example of this in the Iewes, who would not beleeue Iesus Christ to bee the Messiah, be­cause he was so base, and so meane in his outward e­state, and thereby they were so blinded, that seeing they did not see, that is, though the matter were as cleare as the Sunne, that euery one that had any eies might see it; yet they did not. 4 The fourth Rule, that we must be directed by, before we come to expound Scripture, is this, we must bring humility with vs, humblenesse of heart, laying downe our mindes, wils, and affections into the hands of God, to be fashioned and framed ac­cording to the shape of the Word and Spirit, and that we shall be sure to be taught, for to such the promise of teaching is made Psal. 25.9. he will teach the humble his way; Empty thy selfe that thou maist receiue of his ful­nesse; deny thy selfe, that God may teach thee; and be­come a foole, that thou maist be made wise. 5 Fifthly, we must hunger and thirst after the knowledge of the Scripture, as after the foode of thy soule, without which it would sterue and dye for euer, and then thou shalt be satisfied, Matth. 5.6. 6 Sixthly, we must be sure wee [Page 113] haue a good marke to ayme at when wee come to handle the Scripture, namely, Gods glory, and the fin­ding out of the truth, not to know it onely, but to liue by it, that God may be glorified; we must say, Lord it is thy face we seeke, and thy glory wee aymeat, and this is the end that God himselfe aimes at in the ten­der of the Scripture to thee, and therefore if thou set the same End before thee, God will surely assist and blesse thee accordingly. 7 Lastly, before we come to handle the Scripture, we must looke well vnto our selues, and marke and examine our owne ability and gifts and attempt not higher then thou canst reach without strayning too much; for many striuing to reach higher then their strength and ability would reach vnto, haue ouer-reacht themselues, and that is it which the Apostle exhorts vs to, Rom 12.3.4. Let no man presume to vnderstand aboue that which is meete, Things to be obserued in the busi­nesse it selfe. but that he vnderstand according to so­briety, as God hath dealt to euery man the measure of faith.

Secondly, in the businesse it selfe, what is to be done? First we must take the Scripture and read it, and consi­der and obserue the scope of the place, and the consi­stence of it with the words going before and following after, and compare sense with sense, and phrase with phrase; And if thy skill can reach so farre, goe to the originall, and thus doing thou shalt see the sense arise from the words sensibly, as waters out of the Foun­taine: Yea, but say the Papists, the Scriptures are hard, and containe darke speeches, high matters, and doubtfull words, how can the vnlearned then expound them? I Answer, First, for fundamentall points that concerne our saluation, they are most plaine to euery mans vnderstanding, that is, eyther in the same place, as most commonly it is, or at least in other places, as al­wayes we finde it, the Lord still confirming euery truth by the [...]outh of two or three witnesses; Other points also are plaine enough, for the most part, to a proportiona­ble capacity, I say not to euery capacity, but yet so long [Page 124] as matters concerning saluation are plaine enough in Scripture, that is enough; But say they, if you tye vs to this Rule, to seeke the sense of Scripture by Scripture, you doe but as Heretiques vsed to doe and yet they haue missed the right sense of Scripture? I Answer, It is true, but that hath beene their owne fault, the fault hath not 2 beene in the duty. It is in this, as it is in the duety of Prayer, many pray, but they pray amisse, as S. Iames saith, How we may consulie with Gods Spirit. shall not we pray because of that? The second thing we are to doe, in this action, is this, we must goe and consult with Gods Spirit, who vnderstands them, and best knowes the minde of God in them, 1 Cor. 2.11.14, 16. and therefore consult with him, and wee shall know the minde of God too; This is true, say they, but how shall we consult with Gods Spirit? I Answer, we must doe it by prayer and heauenly meditation, the Spirit being by name Christs substitute on earth for this businesse, Iohn 14.25, 26. to teach vs all things, and to bring them to our remembrance; And looke what our Sauiour did when he was present vpon earth, Luke 24.32, 45. he opened the Scriptures to the Disciples, and o­pened their vnderstandings that they might conceiue them; so doth the Spirit now in his absence, he opens the Scriptures to vs, & our vnderstandings that we may vn­derstand them, & know the meaning of them: But haue ye he Spirit, say the Papists? Yea, we haue the Spirit of God, for God promiseth to giue his Spirit, to those that aske him, to the meanest as well as to the learnedest; And therfore that is but a scoffe of theirs, to say, you that are a plaine simple man, haue you the spirit? 3 Thirdly, we must still haue an eye to the Analogy of faith, What is the analogie of faith. that is, to those knowne grounds that are contained in the Creede, the ten Commandements and the Lords Prayer, and not admitte of any sense to crosse them; For they are the summe and marrow of Scriptures in fundamentall matters, they are in effect nothing but Scripture itselfe, onely they differ in manner, that which is more largely [Page 125] set downe in Scripture, is there set downe in a briefe forme, that so our eye might the better be fixed on them, And this rule the Apostle teacheth vs, Rom. 12.6, to pro­phesie according to the portion or analogy of faith, as if hee should say, still haue an eye to that: 4 Fourthly, we must vse all Industry, diligence, watchfulnesse and study, in reading and hearing the Scripture, these helps procure rare and excellent things in carnall businesses; and so will doe much more in Gods businesse, Labour for the meate which endureth to euerlasting life; saith our Sauiour, Iohn 6.27. 5 Lastly make vse of the Iudgement of the Church herein, and of holy men that haue written vpon the Scripture, both old and new; the Papists bely vs, when they accuse vs, that we scorne the iudgement of the Church, and affect nothing but singularity and no­uelty; No we hearken to the true Church, and are much ruled by her iudgement, yet not to builde only or chiefe­lye thereon, but to be instructed thereby, and to bee well aduised before we dissent; For who among men are to be beleeued but they of the Church, who haue the promise of the truth, and of the Spirit, made to them a­lone? In the third place, Things to be doue after. we come to that which wee must do after we haue layde the Booke of God by; 1 And the first thing that we must do then, is prayer to God for the pardon of our faylings, and for a blessing on our labours; for prayer must bee the first, second, and last duty, we must begin and end with it: 2 Second­ly, meditation, we must meditate of it in our hearts, as Mary did the words of the Shepheards, and of Christ, Luke 2.19, 51. she did ponder and keepe these sayings in her heart. And this wil ripen our thoughts & digest our readings and conceits, as chewing the cud, separating the refuse, and turning the best into good nourishment. 3 The third duty is conference, we must conferre of the things we reade and heare, as the two Disciples did, Luke 24.4, 32. for this will reuiue our vnderstanding, and quicken our wits, and whe [...] our reason, and helpe our [Page 126] memories, and stablish our iudgement, and throw out the hidden substance, as it were from the huske, and winnow away the chaffe from the wheat; 4 And fourth­ly, to these we must adde patience, wait the Lords lea­sure: and tarry till he giue the succsse, and till he re­ueale his will to thee, and thus doing God will reueale it Phil. 3.15. all this while that thou hast beene toy­ling and striuing, expect and waite vpon God, and thou shalt finde the successe in Gods good time: thou hauing vsed the meanes, & dayly labouring and praying for the effect, be sure it shall bee reuealed vnto thee, when it is best for thee and thou fittest for it; and if it should neuer be reuealed to thee, yet thy former paines seconded with patience, shall make thy state as good in Gods acceptance through Christ, as if thou haddest knowne it. 5 Fiftly, that which strikes the nayle to the head, is practise and experience, a most certaine guide, in all points fundamentall; After we haue done all the former rules, we must adde practice, therefore practise Religion in the obseruation of Gods wayes, in afflicti­ons, in temptations, in the court of thine owne con­science, in thy dayly watch, in the continuall course and terme of thy life, Iohn 7 17. If any man doe his will, hee shall know of the Doctrine whether it be of God or no; Act. 5.32. the holy Ghost whom God hath giuen to them that obey him, Psal. 119.100. I vnderstand more then the ancients, because I haue kept thy Precepts; God wil not see vs erre in Iudgement and practice too, in such necessary points, as he sees we desire as well to obey as to learne; And so much for the second vse, which teacheth vs warinesse, and care, and conscience in medling with Scrip­ture.

Vse. 3: The third Vse, teacheth vs thankfulnesse to God, that we liue in those times of light, wherein we haue so many good helpes for the knowledge of Scripture, learning, tongues, sciences, histories, wits, all of them being at the highest and ripest now; And many godly [Page 127] men both at home and abroad, yea many Churches haue published their iudgement touching the sense of most places of Scripture, And therefore if men will be blind, now; let them be blind for euer, let vs take the benefit of these helpes thankefully and soberly, and let vs adde to these the vse of those seciall helps before mentioned & then it is not possible that we should erre fundamen­tally and finally in any truth.

Diuers ob­iections a­gainst this doctrine. But there are diuers exceptions made against this Doctrine, Obiect. 1 first, say some, all this while this is but priuate interpretation, flatly forbidden, 2 Peter 1.20. Answ. I An­swer, that is priuate which is of man, as we may see in the 21 Verse, of that Chapter; so that our interpreta­tion according to the former rules, being framed out by the Spirit, is falsely called priuate, that same Spirit teaching vs, which teacheth all the faithfull.

Secondly, It is excepted, Ob. 2. that this is a detraction from the Church; I Answere, No, for any priuate man that beleeueth, is of the Church; and as the Church must trye the Spirits, so must euery beleeuer, 1 Cor. 12.10. and 1 Iohn 4.1. and as the Church hath the promise of the Spirit, so hath euery beleeuer; And this is a sure rule, the Spirit doth infallibly teach euery one of Gods chosen, first, or last euery thing needfull for his saluation; he vsing such meanes as the Lord hath ap­pointed, Phillip 3.15. It is so in manners, therefore it is so in Doctrine; each being a part of the truth which God requireth, and which the Spirit leads vs into, Psal. 25.5. leade me in thy truth, and teach me, for thou art the God of my Saluation; And Psal. 143.10. teach mee to doe thy will, for thou art my God: Euery one of the faith­full hath the Spirit to comfort them in their distresse, to helpe them in their temptations, to perswade them to holinesse, and why not therefore to inlighten, and teach them the truth.

Ob. 3 Thirdly, It is excepted, how doe you know whe­ther such an interpretation, be from Gods Spirit, or [Page 128] from your owne fancy; for any Heretique can and will say as much as you: Answ. 1 I Answer, If the matter bee necessary to saluation, the promise of God puts vs out of all doubt, Iohn 16.13. when the Spirit of truth is come, he will guide you into all truth: 2 Secondly, hast thou sought and attained that interpretation by prayer? Then out of question the Lord will not giue thee scorpions and poyson, when thou askest fish; Errors, when thou as­kest the truth; 3 Thirdly, doth it concurre with the arti­cles of faith not doubted of, then it is the truth.

Obiect. 4 Fourthly, Is it not more likely, that a whole Church, specially the Doctors and Pastors of it, are so guided, then a particular man? and so are to bee beleeued be­fore him? Answ. Answer, yes, If they follow the former rules, and yet then they are to be beleeued, not so much be­cause they are the Church, but because they are directed by those rules; sometimes one particular man or two follow these rules, but the present Church doth not; in this case the one or two are to be beleeued before the present Church, as in the time of Wicklife, Husse, and Luther, one or few then deliuering the truth ought to be beleeued before the present Church, because they ob­serued these rules: Sometimes the Church doth ob­serue these rules, and particular men doe so too; & then eyther they concurre, and so the truth is directly deli­uered & receiued, or else, they dissente, and then rather follow the streame, then one or two, if there be no other reason to the contrary; For sometimes euen in this case too, one man may see more then many; as Paph­nutius in the Councell of Nice: Againe, sometimes the Church obserues these rules, and some particular men doe not so; In this case particular men are right Heretiques and the other the true Church of God.

Ob: 5.Fifthly, It is Obiected, that by this meanes we all rest on our owne Iudgement, and so haue no faith in God? Answ. I Answer, Our Iudgement in matters necessary to saluation, being wrought in vs by the letter & sense of [Page 129] Scripture revealed by the Spirit, is not our owne iudge­ment indeede, but Gods; our frailties wherewith we are accompanied, are ours onely, but wee are endued with our iudgement from God; so that we rest on Gods iudgement now, and not our owne; Euery man must haue faith of his owne, that is, though not of his owne by working, yet of his owne by possession and feeling, and therefore euery man must haue iudgement of his owne too; for faith without iudgement, is blinde pre­sumption; And must I not rest on my faith in that sense? And why not on mine owne iudgement too; that is, on Gods Iudgement, which he hath endued my minde and soule withall. Obiect. 6

Lastly, it is obiected, This is strange, say they, wee heare them confesse that euery man, though he be neuer so much inlightned, yet he is subject to error; and yet euery one of them assures himselfe (hauing one, Answ. no more warrant then another) that hee is in the truth? I an­swer, so farre as wee haue full assurance that wee are in the truth, that is, in matters fundamentall; so farre wee doe acquit all the faithfull from being subiect to error finally; and therefore this is no strangenesse at all. And so much concerning this point.

COncerning the power of the Church, we haue heard that it reacheth to per­sons and things; for so we diuided it for plainenesse sake; concerning Per­sons we haue done; concerning things we haue entred into them, and shew­ed that the things wherin the Church hath power, are either matters of sub­stance, or matters of circumstance; matters of sub­stance, and that either touching Scripture, or besides Scripture; touching Scripture, and that either touching the authority, or sense of Scripture; Of these two last points wee haue spoken, namely, concerning the power of the Church, touching the authority and sense of Scrip­ture: Now wee are to speake of matters besides Scrip­ture, Of the au­thority of the Church in matters be­sides the Scriptures, and what is to be held therein. which is the last point concerning matters of sub­stance; that is the point we are now to speake to, mat­ters beside Scripture; for though in deede and in truth, there is nothing to be held in matters of substance in Religion, but what is sufficiently warranted by the Word, either expressely, or at least by sound conse­quence and deduction; yet because some haue fondly imagined, and confidently auouched, that such things there are, and that it is in the Churches power to or­daine them: and because some churches haue vsurped and incroached vpon more authority in this case; then euer was granted or comitted to them from God; there­fore in handling the authority of the Church, this point [Page 131] also amongst the rest, is needfull to be spoken vnto: Matters of substance in Religion are of two sorts, some concerning faith, teaching vs what to know and beleeue; others concerning obedience, prescribing vs what to do and practise, in each of these, the Church hath a great hand, where the light of Scripture goes before, and where shee followes the Doctrine thereof accordingly; but where the Scripture is silent in any thing of either or both these kindes, there the Church must be silent too, and not desire to speake.

Wee will deliuer the matter plainly by way of obser­uation, and that is this, namely, Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion, eyther for faith, or for obedience, without or besides the Scripture. The places that prooue this point are of diuers kindes, for plainenesse sake wee will reduce them to these heads; first, The places that proue this are of foure sorts. some places ascribe this authority to God alone: the second sort commends vs to the sufficiency of the Scripture in it selfe; the third sort condemne all adding to Scripture; and the last sort condemne all Doctrine so taught.

The first that ascribe this authority to God alone, First, such as ascribe th [...]s authority to God alone. they are these. Iames 4.12. there is one Law-giuer, which is able to saue and to destroy, and what is it to ordaine mat­ters of substance in Religion, but to giue Lawes? Lawes I say, of the highest kinde, such as we must liue and be saued by; and who is it that giues these Lawes? hee onely that is able to saue and to destroy, for so the Law-giuer is there described, which being peculiar to God alone, hee alone must be the Law-giuer; Now the Lawes that God hath giuen, are contained in the Scriptures, which are therefore called the Word of God, because therein God hath deliuered his minde and meaning, therefore besides those in Scripture, no other Lawes are to be ordained for matters of substance in Re­ligion: another proofe of this kinde, wee haue, Matth. 23.8, 10. Be not called Doctors, and be not called Master, [Page 132] for one is your Doctor and Master, and who is that, but Christ himselfe; Now what is it to be our Doctor and to be our Master? It is to teach vs what to beleeue, and what to doe, that wee may be saued; therefore Christ being our onely Doctor and Master, he alone is to teach and direct vs in matters of Saluation: And in Ioh. 1.18. The Office of reuealing God to man, is appropriated to Christ, hee onely declares him; and the reason is there implyed, because he onely came out of the bosome of the Father, and therefore he onely knowes the minde of his Father, and therefore consequently he onely being of a­bility and authority to declare it; so that whosoeuer takes vpon him to reueale any part of the minde of God, hee must shew that he comes out of Gods bosome, else hee neither must, nor can speake in this businesse, that Christ himselfe hath already reuealed, that is, that which is contained in the Scripture; Now, that we may know that this Rule is inuiolably to be obserued, wee must know, that all which euer had to deale in matters of sal­uation, were precisely tyed and and confined to this scantling, both teachers and hearers; Teachers, they must teach nothing in this kinde, but what Christ in his Word hath first taught: The Apostles, and in them all Ministers are forbidden to teach any thing but what Christ commands them, Matth. 20.28. that, and nothing besides that: yea, the holy Ghost, Christs speciall and chiefe Deputy on earth, hee is to receiue of Christ, and to shew that to the people, Iohn 16.14, 15. he shall receiue of mine, and shew it vnto you; And the Text saith in the 14. verse, that he shall glorifie Christ in this, as who should say, if hee teach ought besides, it were a dishonour and disparagement to the Lord Iesus, much more, if any o­ther should doe so: and so the hearers they are tyed to this scantling too; for so it was prophesied before, Deut. 18.15. The Lord thy God will raise vp a Prophet vnto thee, like vnto me, from among you, euen of your brethren, vnto him yee shall hearken; And this Prophet is Christ, as the [Page 133] Apostle Peter proues, Acts 3.17. And this was after confirmed by a voyce from heauen, Matth. 17.5. This is my welbeloued Sonne, in whom I am well pleased, heare him: And it is the marke of Christs owne sheepe, that they will heare his voyce, Iohn 10.6.27. and his onely, and not a strangers, that is, whatsoeuer is spoken not according to the voyce of Christ in the Scripture: So much for the first sort of Scriptures. Secondly, such as com­mend vnto vs the suffici­ency Scrip [...] The second sort that proue this point, are such as commend vnto vs the perfection and sufficiency of Scripture: for if the Scriptures containe all things necessary to saluation, then what hath the Church to doe in such matters besides Scripture; the Church and the Scriptures stand in oposition in this point, for that sufficiency being granted to the Scripture, it disa­nulls all such power challenged to the Church: and that power being granted to the Church, disanulls that suffi­ciency of Scripture; but the Scriptures are sufficient as wee will proue by these places following, Iohn 20.31. but, these things are written that yee might beleeue, that Iesus is the Christ, the Sonne of God, and that in beleeuing yee might haue life through his name. All things that Christ spake and did, are not written, yet there is enough writ­ten for quantity, and enough for power, to cause vs to beleeue, and so to beleeue, that we may haue life through his name, and therefore sufficient enough for all matters of saluation, 2 Tim. 3.16, 17. The whole Scripture, saith the Apostle, is giuen by inspiration from God, and is profita­ble to teach, and to conuince, to correct and to instruct in righ­teousnesse, that the man of God may be absolute, being made perfect vnto euery good worke: heere are reckoned vp such speciall works, as are most effectuall to teach both faith and obedience, and these are ascribed to the Scriptures: True, say the Papists, they are ascribed to the Scriptures, as being profitable to these, but yet not sufficient, yes, it is sufficient too, for it is so farre profitable to euery one of these, that thereby the man of God is made perfect to all good works: and is not this as much as if the [Page 134] Apostle had said, the Scriptures had beene sufficient for euery matter of saluation; and that hee meanes so, is plaine in the 15. verse thou hast knowne the Scriptures of a childe, which are able to make thee wise vnto saluation; so much for the second sort of Scriptures. Thirdly, such as forbid any addition to, or detraction from the Scripture. The third sort are such as absolutly forbid any addition or detraction from Scripture, as in Deut 4.2. there is an absolute pro­hibition; yee shall put nothing vnto the Word of God, which I commend you, neither shall ye take ought therefrom; and Pro. 30.6. put nothing vnto his Words, lest hee reproue thee, and thou be found a lyer, Reuel. 22.18, 19. If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke, and if any man shall take away, God shall take away his part out of the booke of life, &c. Now then if the Church can decree any matter of saluation besides Scripture, and not adde to Scripture, nor dimi­nish from it, then they may haue some colour for it, not­withstanding these prohibitions; but if that be impos­sible, as it is, then this is simply vnlawfull; The Apostle amplifies this point by way of comparison, Galat. 3.15. If it be but a mans testament, no man will adde to it, much lesse to the Testament of Christ. The last sort of Scriptures are those that condemne all Doctrines so taught, eyther without or besides Scripture, Esa. 29.13. It is a sore complaint which the Lord takes vp against the people there; because the Religion they looked to be saued by, was taught by the precepts of men, and Matth. 15.9. Christ vtterly reiected this worship, as vaine and hy­pocriticall, when they teach for Doctrine mens precepts: and 1 Tim. 6.3, 4. Fourthly, such as condemne all Doctrine taught, either without or besides the Scripture. If any man teach otherwise, and consen­teth not to the wholesome Doctrine of our Lord Iesus Christ, he is puft vp, and knoweth nothing; It is selfe-conceit and grosse ignorance, yea, and not onely when it comes from an ordinary man, but if it come from an Apostle, nay, an Angel, if they should teach any other Gospell, not on­ly that is against this, but besides this which I haue taught you (saith the Apostle) hold him accursed, Galat. 1.8, 9. So [Page 135] that if any, either Apostle or Angell from heauen deliuer or teach any other Gospell, that is, any matter of sub­stance in Religion, though it be but besides that which we haue in the Scripture, they are accursed. And so much for the proofe of the point.

The reasons are many: And the first reason is drawne Reas. 1 from the nature of faith, which carries alwaies a iust correspondency to the Word of God, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God; Faith comes by hearing, of whose sayings, mans? No, but the Word of God; whatsoeuer God speakes, faith heares it, and most willingly and sweetly beleeues and embra­ceth it; but what any else saith, whether it be man, or Church, or Angell, as it is not powerfull to beget sauing faith; so also it is the nature of faith to refuse it, or, at least, to suspect it, because it is beside the Word, and God speakes it not.

Secondly, The second reason is drawne from the state Reas. 2 of conscience, which is this, God hath endued our con­science through his mercy and ordinance, with that freedome and liberty that is in subiection to none, but to God onely: and therefore whatsoeuer God commands or forbids, the conscience well rectified yeelds to it, ac­knowledging the authority of the speaker to be a bin­ding Law, which necessarily must be obeyed; but when a matter is imposed by man onely, without or beside the prescript of God, the conscience feeles not the com­manding power of God to ouersway it, and therefore may, and must, and doth take the benefit of her liberty; and this is it the Apostle saith, 1 Corinth. 3.23. Be not the seruants of men.

The third reason is drawne from the property of the Reas. 3 things themselues that are to be beleeued, and they are matters necessary to saluation; and therefore wee must haue such a sure ground and warrant for them, as that we may be bold to hazard our saluation vpon them; Now the Church being it selfe subiect to error, where i [...] [Page 136] builds not vpon Scripture, is vnable therefore to afford any such warrant, therefore without and besides Scrip­ture the Church hath no power in such things.

Reas. 4 Fourthly, that which the Church doth heerein in or­daning any thing in matters of saluation without or be­sides Scripture, she doth inioyne it with condition of damnation to those that doe not beleeue and obey it; Let them be accursed that doe it not: but damnation is not to be threatned by any, but those that haue power to in­flict it; but the Church hath no power of her selfe to in­flict it: and therefore it is ridiculous in her to threa­ten it; The Church indeede threatens it in excommuni­cations, but that is not of her selfe, but vnder God, and in his name; who is also able to inflict it, as hee is to threaten it in his Word: but wee speake heere of mat­ters besides Scripture, and therein the Church hath no power at all to inflict (no not instrumentally in the low­est degree) therefore not to threaten damnation; and so consequently not to decree any such things.

Reas. 5 The fifth reason is drawne from a rule of 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 [Page 137] themselues sometimes ingenuously confesse, that the Testimony o [...] the truth, consists in the holy Ghost, Rhemists 15, Acts [...]. 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 be [...]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, ha [...]d ou [...]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 [...]yth [...] faith o [...] for obedience, without or besides Scrip [...].

The [...]irst vs [...] [...] of reproofe of sundry Po­pish [Page 138] 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: The Papists say the church may coyne new articles of faith. 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? What autho­rity the Church hath about articles of Faith. 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, Hyper 6 [...]. Hyper 54. as it is proued by; And this is not to make new articles of faith, but to reuiue and renew those that [Page 139] 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, Secondly that the Church make any booke to bee Canonicall Scripture. Which the Papists hould this confuted by diuers rea­sons. 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 1.2. 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 3 doe not make or frame it: Lastly, as a Gold smith 4 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 [Page 140] are Canonicall bookes by the Scripture, and not make any so of her selfe, for this she cannot doe.

Thirdly that the Church hath power to deuise, adde, diminish, or alter any part of Gods wor­ship.The third Position is this. That as the Church cannot make any booke Canonicall which is not so of it selfe, for she hath no power to deuise, adde, diminish, or alter any part of Gods worship; outward passages of Gods worship are much in her power, as we shall see hereafter, but that she may ordaine any part of his worship besides Scripture, or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth, all this is but will-worship hatefull to God, and expresly forbidden, Col. 2.23. which the Church of Rome hath done prooued by diuerse things. Intolerable hath beene the presumption of the Church of Rome in both these; For first, they haue ordained besides Scripture Images, satisfactons, new Sacraments, new intercessours new propitiatory sacrifices, and sundry other parts of Gods worship and 1.2. seruice; Secondly euen to ceremonies of their owne deuising, as to crossings, processions, ringing of Bels, pennance, and such like, they haue ascribed forgiuenes of sinnes, driuing away of Deuils, and such like, gracious effects wherein consists no small part of Gods wor­ship. The fourth point is concerning the customes of the Church, Fourthly, concerning customes. custome we know preuailes much in mat­ter of practice, and many times they are very appro­uable, and not to be varyed from, but vpon good occa­sion; yet in matters of Religion, yeelding to customes hath bred much inconuenience; as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises, is growen to such a custome; as that men thinke it no sinne, and so in other things: And to speake plainely, customes are but a carnall motiue, apt to ouer sway the naturall man; but of themselues besides Scripture, they are no spiri­tuall motiues to the true Beleeuer; The fathers iudgement concerning customes. The ancient fathers tye vp customes in Religion thus short, that they must be agreable to the truth; so that where truth and cu­stomes [Page 141] agree; there they are to be admitted, else to be reiected; Now what is truth? Our Sauiour saith, Gods Word is truth, Iohn 17 17. then if there be any cu­stomes in matters of Religion besides the Scriptures; which are the truth, they must be abolished, euen by the Iudgement of the Fathers, whom the Papists would seeme to alleadge for these things; yea, but say they, the Apostle Paul alleadgeth custome 1 Cor. 11.16. but how doth he alleadgeth them? Against contenti­ons, because contentions are against the Word of God, so that custome besides Scripture, is nothing worth. The last point is for matter of traditions; Fifthly con­cerning tra­ditions. Traditions are one mine Piller of Popery, and if they leaue them once, they will quickly leaue their Religion too; Now if we vnderstand traditions in a general sense; It intends the whole Doctrine of Saluation, which from time to time hath beene deliuered from the fore fathers, to the children of the Church; How and in what sense tradition is to bee recei­ued. And so we willingly embrace traditions, as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded, and doe make for traditions: But in the particular sense, as the Popish Church intends: them, that is, vnwritten verities, and matters besides Scrip­ture, then so there is no building on them; If they be verities, it is more then we know, and being vnwritten, we haue no warrant to receiue them: Answers to the Popish te­nent concer­ning traditi­tions. Answer. 1. Ob. to his point we 4 say, first, eyther there were no such traditions at all, or secondly, if there were, yet they were needlesse, con­sidering the sufficiency of the Scripture; thirdly, if they were needfull, yet they were vncertaine; lastly, if they were certaine, yet certainely they were but the words of men, and not certainely the word of God: First eyther there were none at all. I meane for matter of substance, yes say they, for substance; ye haue some­thing by tradition; as the Baptisme of Infants, the change of the Sabbath, and that so many bookes are Canonicall Scripture, &c. We Answer, wee haue not [Page 142] these by tradition, Answer wher­in is shewed that the Bap­tisme of In­fants, the change of the Sab­bath, and that so many bookes are Canonicall Scripture, and are not had by tradi­tion, but pro­ued by good consequence out of the Scripture. for they may sufficiently be proued by good consequence out of the Scripture, As first for the Baptisme of Infants, we haue the example of our Sauiour in Marke 10.14. And secondly, for the Ca­non of Scripture, we haue that place, 2 Tim. 3.16. the whole Scripture is giuen by Inspiration from God, &c. yea, but what place in the word saith, that so many bookes are Canonicall: I Answer, euery booke beares wit­nesse of it selfe, and this place of them all, that they are Canonicall: Thirdly, for the change of the Sabbath, we haue, Reu. 1.10. where it is called the Lords day, so that we haue Scripture enough for these things to satisfie an humble minded man, that is not contenti­ous. Secondly, if there were any such, yet they were needlesse, for supposing the sufficiency of Scripture (which we haue proued before) what neede vnwrit­ten traditions besides Scripture; Answ. 2. Indeed, before the Word of saluation was committed to writing, It was needfull that it should be deliuered by word of mouth from man to man; but the word being now written, and hauing beene now written these 1610. yeeres, and as much written, as euer shall be, what haue we to doe with traditions besides Scripture? Answ. 3. Thirdly, if they were necessary, yet they are vncertaine, for how shall I know that the Apostles deliuered ought by tradition, or that the Churches after them, be they either de facto or de iure; Their proofe out of 2 Thes. 2.15. Answe- For that which is alleadged from the A­postle in the, 2 Thess. 2.15. keepe the Instructions yee haue bin taught eyther by word or by Epistle; whereu­pon they say, the Apostle left traditions and Epistle I Answere, these words doe not imply any diuersity in the things he taught, but onely in the manner of deli­uery; Answ. 4. looke what he preacht, he writte. And what­soeuer can be alleaged for the Churches after them, is but the testimony of man, we must know it by history, and what certainety is there in that to repose my Salua­tion vpon: Lastly, if they were certaine, yet all this [Page 143] while they were but certaine the traditions of men, and certainely not the Word of God; And therefore here is the damnable presumption of the Papists, that they by name call them the Word of God vnwritten, & equall them both in authority to binde the conscience, & in necessity to be beleeued and obeyed with the writ­ten word; common sence and reason which is endued but with the least touch of Religion, will easily decide this controuersie: If we adde heere to determination of councels, consent of fathers, decrees of Popes, and o­ther patches and faynings of Popish Religion, the con­clusion must be this, that either there were none such; or if there were, they were not beside Scripture; but according to it; or else if they were besides Scripture, then they were no matter of substances nor Saluation, nor to be receiued as such.

The second Vse, is for Instruction to teach vs what Vse 2 it is that our faith must be framed by, and what euery truth is to be tryed by; And that is the Scripture, the written Word of God, and nothing else; The scripture the so onely rule of saith acknowled­ged to bee by all Chur­ches general­ly. The Scrip­ture is the onely rule of Faith, and of obedience, what it teacheth must onely be beleeued, and what it com­mands must onely be obeyed, and nothing else as ne­cessary to saluation; And generally all Churches ac­knowledge the Scripture to be the canon; yea the Popish Church to his day retaines the name, though they cast it out at the backgate, yet at the foregate they take it in; the Canon, that is as much to say as the rule: Now what is to be done with a rule? All things are to be fitted to it, and not it to any thing; Carpen­ters and Masons, they fitte their tymber and stone to the rule, and not the rule to the tymber or stone; so then the Scripture being the rule; whatsoeuer is to be beleeued or obeyed, must be squared by it; and looke how much it comes short or goes beyond, or misseth on this hand or that of the rule; so much it comes short of true sauing faith and obedience, and so much wee [Page 144] goe out of the way of Saluation; therefore cast away all other measures as crooked, traditions, customes, &c. and sticke fast onely to this rule, as to the perfect square of all Religion, we must put nothing to Gods Word, nor take ought there from, this the Lord himselfe commands Deut. 4.2. and 5.32.35. Secondly, as this is the rule of faith, so it is the tryall of euery truth; the Scripture is the onely touch stone of truth: if Paul teach the truth, Secondly the Scripture is the onely try­all of euery truth. it must be tryed by the Scriptures Act 17.11. Let heathen men bring their Paganisme, the Turcks their Alcoran, the Iewes their Talmud, the Papists their Catechismes, councels, customes, and traditions to this touchstone, and this, this will shew them all to be starke counterfeits, very drosse and filth: not worthy to be once looked after, much lesse to bee estee­med the pretious golden truth of God, that soules should be saued by. Lastly, yet mistake not, as to thinke that all matters of substance and saluation were expresly in the word, How euery matter of sub­stance is to be found in the Scripture. Concerning Churches power in mat­ters of cir­cumstance, and they are of two sortes, one of mira­cles, and what is to be helde concerning the same. that is, by name, and in so many words, as we are to apprehend it, but at least by consequence, and to be deducted by sound and sanctified reason, apply­ing it to the circumstances of the Text, and to the ana­logy of faith. And so we haue finished those things that concerne matters of substance.

Wee come in the next place to matters of circum­stance, and these are of two sorts, either miracles or di­scipline: either miracles; for indeed it is a part of the power of the Catholique visible Church, as it containes altogether from the Apostles themselues downe to our times, for with them it was an ordinary thing to doe miracles, Matth. 10.1. Our Sauiour gaue them pow­er against vncleane Spirits to cast them out, &c: and Marke 16.17. and 1 Cor. 12.9.10. to another is giuen the the guifts of healing: to another the operation of great workes, by the same Spirit: And it was very necessary at the first planting of the Gospell, that they should haue this power, for the confirming of their office, and authority, [Page 145] that planted it: but now there is no vse of miracles, their Doctrine and writings being sufficiently confir­med already, and therefore that power is restrained; and what Church soeuer challengeth this power, Secondly of discipline, and this is of two sorts: either matter of d [...]scipline, which is spo­ken of before, or secondly, matter of ce­remonies, and what the church hath power to doe therein. may iustly be censured for Anti-christian, spoken of in the 2 Thes. 2.9. Secondly, or Discipline, and that is of two sorts, either matter of Gouernement, or matter of Ceremonies; of the first wee haue spoken already; of the second, wee will speake a word; by Ceremonies we vnderstand the time, place, and gesture to be obserued in Gods worship and seruice; we will contriue the whole businesse into this obseruation:

Euery particular visible Church hath power from God, to ordaine some outward Rites and Ceremonies for the outward carriage of Gods worship within that Church or Congregation; Marke the parts of the Note: Doct. First, I say, euery visible Church, for the inuisible not being contained within the bounds of any one setled out­ward state, can haue no such orders: Secondly, I say, particular, for besides that a generall visible Church cannot so be properly assigned to a place; and if it were, yet being of so large an extent, as commonly it is, it can­not be brought within the compasse of the same out­ward Rites: Thirdly, I say, hath power from God, to ordaine Ceretaine Rites: Fourthly, I say, for the out­ward carriage of Church businesse, for they haue nothing to doe with the Inward man: Fifthly, I say, they must be within that particular Church, for one Church is not to prescribe another what they should doe, except their case be very like, and that there be a willingnesse in the Receiuer: So the Note is cleare; we come to the proofes, Acts 15.1, 2. In the Church of Antioch, there was a matter in question, as touching Circumcision, an outward Ceremony; the Apostles being then at Ierusalem, were by the consent of the Church of Antioch, consulted withall about it; and accordingly they deliuer their iudgement in the 23. verse, &c. And therein shew their [Page 146] power, and consequently the power of the Church af­ter them (for the causes being perpetuall, the course must be perpetuall too) and they shew their power both in disanulling some Ceremonies, as Circumcision, vers. 10. as abstaming from meat offered to Idolls, and blood, verse 20. which were certainely things in their owne nature in­different, as the Apostle shewes of meats, 1 Corinth. 8.8. And yet all this they did with the assistance of the holy Ghost, verse 28. and that onely in things needfull, as in the same verse; and this they did not so much for the thing it selfe, but for the auoyding of offence: And so in the 1 Cor. 11.2. &c. where the Apostle mentions the ordinances, which hee had deliuered them already, which are generally vnderstood of matters of order and decency, and the circumstances make it plaine enough, for after verse 3, &c. he deliuers them other ordinances keepe, which hee had not deliuered them before, con­cerning the vncouering of the mans head, and the couering of the womans head, which were things indifferent in themselues, yet for comlinesse sake, hee doth there in­ioyne them: and verse 20, &c. hee deliuers certaine o­ther ordinances, concerning the outward carriage of Gods worship in the Lords Supper, as their tarrying one for another, eating before, &c. verse 33.34. And where­as many other things were out of frame with them, he promiseth in the end of 34. verse, to order the rest at his comming to them, where it is cleare that the ordering of things concerning the outward carriage of Gods worship, is in the power of the Church it selfe; for still the Rule holds, that the disease continuing, alwaies re­quires a continuall reamedy from time to time: So in the 1. Cor, 14.26, 40. The Apostle would haue all things done decently, and in order: hee giues them this gene­rall rule for matters of Ceremony, and they must draw particulars accordingly, and this Rule holds as well for the Church now, as then; there being the same necessi­ty, there must also be the same power: So the point [Page 147] is plaine, that euery particular visible Church, hath power from God to ordaine certaine outward Rites, &c.

The reasons to proue this point are these: First some Reas. 1, Ceremonies are necessary in euery Church, no Religi­on can possibly be carried without some outward Rites and Ceremonies; Now, who shall ordaine these but themselues, as best knowing their owne State: As in a priuate family, who shall ordaine orders for it, but those of the Family.

Secondly, no Rights are vniuersall, to hold euery Reas. 2 where in all Churches, no, that is impossible, because diuers Churches are of diuers states; and therefore eue­ry Church must haue power to ordaine Ceremonies for themselues.

Thirdly, no Ceremonies are perpetuall in one and the Reas. 3 same Church, euery Church in time differing from it selfe by the change of occasions and states, and then the Ceremonies which they had before, are not fit for them now, and therefore still they must haue power to or­daine, as their state shall require.

Lastly, if a particular Church hath not power to or­daine Reas. 4 certaine Rites, the Church vnder the Gospell is inferior to that vnder the Law: For that was prouided for in this kinde, by the Lord himselfe, and that in par­ticular: But the Church now is not so prouided for of him: If any say it is, let them shew where; there­fore it must needes be, that hee giues the Church now power to prouide for themselues in this kinde.

The vses are these: First this teacheth the Church to Vse 1 take the benefit of this authority that God hath giuen them; but you will say, the Church is ready enough to take their liberty herein: and therefore they had need to be bounded and bridled that they goe not too farre, eyther for multitude, vnprofitablenesse, superstiton, or the like. The limits and bounds therefore, that euery Church is to containe themselues within, in ordaining [Page 148] Ceremonies, The bounds the Church is to keepe in ordaining matters of ceremony. 1. 2. are these: First they must doe nothing that is opposite to Gods Word, Secondly, they must haue no opinion of Gods worship placed in them, as the Surplice and the Crosse, if the Church so inioyne them, it makes them vnlawfull; If they haue beene abused so heretofore by the Papists, that is not their sinne now, take away the abuse, and the things may still be imposed 3 and put in practice: Thirdly, wee must haue an eye to 4 doe all to Gods glory, 1 Cor. 10.31. Fourthly, they must be done without scandall or offence, as much as possibly may be, the Church must be wary heerein, for though all things be lawfull, yet all thing are not expedient, 1 Cor. 10. 5 23, 32. Fifthly, all things must be done to edification 1 Cor. 6 14, 26. Lastly, all things must be done decently and in order, 1 Cor. 14.40. as in Exod. 28.40. Aarons sonnes must haue Coats and Girdles, and Bonnets made them for glory and beauty; which being the end that the Lord in the Legall Ceremonies did ayme at, it must needs be our end also in the like cases; and thus the Church may safely ordaine Ceremonies.

Ʋse 2.The last vse is to teach vs, that if we liue in a Church, where such things are ordained that are not simply vn­lawfull, we must take heed that we resist not this power, or the things thereby ordained; Bridle thy selfe from dislike, specially from refusall, yet yeeld with some per­swasion of conscience, take such a course whereby thou mai'st obey the Magistrate and the Church, and yet not offend the weake, heerein is wisedome, yet rather obey the Magistrate, though with offence, for heere disobedi­ence is the greater sinne, and so takes away the sinne of offending the weake; and indeede in this case, I giue none offence because my hands are bound, and I haue no liberty to doe otherwise: but what if a man be not per­swaded of these things, What is then to be done? must hee separate from the Church? No, first, they must la­bour to be better informed: secondly, they must resolue to beare with a great deale, rather then to make a rent [Page 149] in the Church: thirdly, suffer thy selfe to be ouerborne, in things indifferent, by the authority of the Church, till thou be'st able to proue it simply vnlawfull, or to shew that there is greater scandall in the vse of it, then in dis­obeying the voyce of the Church, and of the Christian Magistrate; I know that it is sinne to disobey the Chri­stian Magistrate, except I know that God commands the contrary: Now in these indifferent things, I doe but feare, I doe not know that God commands the contrary, to that which my conscience is doubtfull of; now shall I runne into a knowne sinne, because I would auoyde a sinne onely feared? So much shall serue for this point: And so wee haue finished the eyghth point, concerning the power and authority of the Church.

YOu may remember that 9. points were propounded to be spoken to concer­ning the Church, 1. The ninth ge­nerall point concerning the Church, viz. the appli­cation of all that hath bin spoken to all visible Chur­ches in chri­stendome that I know of. whereof we haue already handled 8. of them: And now wee are to speake of the ninth, and that is the application of all that which hath been spoken to all visible Churches in Christendome, that I knnow of; those Con­greagtions that professe not Christianity, we meddle not with: The Pagans that professe heathenish Religion, no, Christian; the Iewes that professe the Law and not the Gospell: the Turks that professe that abominable [Page 150] Idoll Mahomet, and not the Sonne of God, Iesus Christ, these wee haue here nothing to doe with; they are vt­terly excluded from the outward name of a Church; as being assemblies quite of another kinde; they haue no Christ, not somuch as in outward profession, and there­fore are no Church at all: It is the Christian assemblies, that is, those that professe the faith of Christ crucified, that wee are heere to speake of; you shall vnderstand that the Doctrine concerning the Church, whereof I haue spoken, hath been so plainely and fully deliuered, that if it be rightly vnderstood, it will easily apply it selfe to all Christian Churches in the censure of those that are Religious & Iudicious: but yet because diuers Chri­stian Churches are of diuers conditions, differing one from another, as well in time, as in place; and because the chiefe reach of this whole discourse, both in teacher & hearer is this, to see how we may iustifie our standing in the present state of this Church of England; there­fore for your better direction, both to helpe your iudge­ment 1 concerning other Churches, and to settle your re­solution, The generall diuision of all churches that haue beene, or are since our Sauiours time into Ea­sterne and Westērne, and this accor­ding to their sc [...]tuation. Secondly, ac­cording to their lan­guage and so some be greek and some latin Churches. touching the goodnesse and soundnesse of this Church that we liue in. I will endeauour (God willing) to make application of that which hath beene spoken, as to all Churches in generall: so more particularly to this Church of ours: The generall diuision, of all Churches that eyther are or haue beene since our Sauiours time, is two-fold: First, according to their situation, and so some are Easterne, and the rest Westerne Churches: Se­condly, according to their language, and so some are Greeke, and some Latin Churches. And because the most famous of the Easterne Churches vsed the Greeke tongue, therefore vsually the Easterne, haue beene called the Greeke Churches: and on the other side most of the famous Westerne Churches haue vsed the latin tongue, and haue therefore been called the latin Churches: The Easterne Churches haue the precedence both for time and order▪ and therefore we will speake first of them; [Page 151] but because some both Easterne and Western Churches haue beene Hereticall and Schismaticall; VVhether Schismati­call or here­ticall Chur­ches may be accounted true visible Churches. What a Schis­matike church is. therefore this generall point offers it selfe by the way to be dis­cussed, viz. Whether Schismaticall or Hereticall Chur­ches may be accounted true visible Churches; which generall being cleared, will giue great light to the right censuring of particular churches: First, for Schismati­call Churches, that is, such as embrace and professe the common sauing faith of the Catholike Church; but yet haue separated themselues from the outward communi­on of those particular visible Churches, that sometimes they haue beene, and should be members of; the cause of such Schismes is sometimes pride, discontent, weake­nesse, wilfulnesse, pretended zeale, a factious spirit; alwaies it is Satans instigation, and mans acceptation: whatsoeuer the cause be, and how great soeuer the Schisme be, though they be iustly condemned as Schis­maticall, in regard they are rent from the outward fel­lowship of such visible Congregations, as they belong vnto, yet because they hold correspondency with the Catholike Church in matters of sauing faith, and accor­dingly professe the same, they cannot be denied to be true visible Churches: Such were the Donatists of old, and such are the Brownists at this day: But you will say, Ob. Thus wee giue them great vantage, and cause of reioy­cing, for they vtterly deny vs to be a true Church, and therefore wee accounting them to be such, the standers by may thinke it safer to be of their Church, then of our; theirs being confessed to be a true Church, euen by their enemies themselues, and ours being not so con­fessed to be a true Church by them: I answer, Answ. that they deny vs to be a true Church, the greater is their sinne, and it makes their Schisme the more damnable; that we acknowledge them to be a true Church, and call them brethren, it is our ingenuousnesse and charity: and the standers by, if they haue grace and Religion, should ra­ther ioyne with vs, wee so louingly and charitably car­rying [Page 152] our selues, like to Christ our head, euen to our reui­ling aduersaries, then with them that are so bitter & vn­charitable censurers, and mercilesse iudges of vs; They know we beleeue in Christ Iesus, and in him crucified, as our only Sauior, & they haue bin baptised in our Church into his name, and they doe not yeeld to be re-baptized, by which very practice of theirs, they acknowledge that which in words they deny, namely, that wee are a true Church: for there can be no true baptisme ad­ministred in and by a false Church; where there are true Sacraments, there is a true Church, as wee shall heare further hereafter: Hereticall Churches. First, what they are, and when any particular man is to be reputed an Heretike. So much for Schismaticall Churches. In the second place, wee come to Hereticall Churches, and they are such as hold, and stiffely maintaine any ma­teriall point in Religion, contrary to the common faith of the Catholike Church: a particular man is not to be reputed an Heretike, except hee ioyne with his error, obstinacy, and that he wilfully persist therein, against the admonitions and allegations of the Church; and so a Church is not to be reputed Hereticall, till they be obsti­nate in their error; and this obstinacy must be in all, or, at least, in the chiefest & greatest part of them, so that none of note amongst them do testify their dissent from them, nor oppose themselues against their heresie; but if any of note be found amongst them, though but few that doe openly contradict the rest, that Church, till separation be made of the sound from the vnsound, is rather in charity to be wel thought of, because of the right beleeuers, then in zeale to be vtterly condemned as hereticall, because of the mis-beleeuers, though they be the greater part. Now Heresies are of two sorts: Heresies of 2. sorts: first, such as ouer­throw the foundation. first, such as directly ouer­throw the foundation: secondly, such as affirme it in expresse words, but yet hold some crosse positions, which by necessary consequence doe ouerthrow it. That wee may the better vnderstand this, wee must know what is the foundation, What this fundation is. and that is Iesus Christ, God and man, the onely Sauiour of the world, as hee is [Page 153] reuealed in the Scripture, for so the Scripture propounds it; First that Iesus Christ is the foundation; the Apostle saith, 1 Cor. 3.11. other foundation can no man lay, then that which is laide, which is Iesus Christ: Secondly, Iesus Christ God, the foundation, Mat. 16.16, 18. And Simon Peter an­swered, thou art Christ the Son of the liuing God. And I say vn­to thee, thou art Peter, and vpon this Rocke will I build my Church; In both which places he is expresly spoken of, as the foundation: Thirdly, Iesus Christ man, the founda­tion, 1 Iohn 4.2. Euery Spirit, that confesseth that Iesus Christ is come in the flesh, is of God. And there by impli­cation he is spoken of, as the foundation too, for they that so beleeue, are of God, as who should say, they are within the foundation; and contrarily, they that doe not so beleeue, are not of God, Vers. 3. that is, are not within the foundation: Fourthly, Christ the on­ly Sauiour of the world, the foundation, Acts 4.12. neither is there saluation in any other, for among men there is giuen none other name vnder heauen, whereby wee must be saued; And there he is spoken of expresly, as the foundation, for looke in the 11. Verse, and it is said, hee is the stone cast aside of the Builders, and is become the head of the Corner. Lastly, Christ the foundation, as hee is reuealed in the Scriptures, Colos. 2.7. rooted and built vp in him, and stablished in the faith, as yee haue beene taught, that is, in the word, for this is as truely a part of the foundation, as any of the other; and therefore the Scrip­tures else-where, by a borrowed kinde of speech, are called the foundation it selfe, Ephes. 2.19. And are built vpon the foundation of the Apostles and Prophets, &c. for it is not enough to Saluation, to beleeue the former of the definition, without this clause, as making a full and compleate description of the foundation; to say that Iesus Christ God and man, the onely Sauiour of the world, is the foundation, is not enough; vnlesse this be added to make it compleate, as hee is reuealed in the Scriptures; for they teach concerning him, his Nature, [Page 154] Offices, Birth, life, Death, and Resurrection, &c: And therefore the Layers of this foundation make the Scrip­tures the rule or line that they worke by, they pro­ued that which they taught by the Scriptures: So the Apostle Paul, Act 26.22, 23. witnessing both to small and great, saying none other thing, then that which the Prophets and Moses did say, should come, that Christ should suffer, &c: And Act 28.23. he expounded and testified the king­dome of God, perswading them concerning Iesus, both out of the Law of Moses, and out of the Prophets; And 1 Cor. 15.3.4. I deliuered vnto you, first of all, that which I receiued, that is, how that Christ dyed for our sinnes according to the Scriptures, &c: And so Apollos, Act 18.28. mightily conuinced the Iewes, and that publiquely, shewing by Scrip­ture that Iesus was Christ; still the Builders made the Scriptures their rule and line whereby they taught; And this foundation in Scripture, is sometimes set down in fewer words, as in the 1 Cor. 2.2. Iesus Christ and him crucified: sometimes in more words, as in the 1 Tim. 3.16. great is the mystery of godlinesse, God was manifested in the flesh, iustified in the Spirit, seene of Angels. preached vn­to the Gentiles, beleeued on in the world, and receiued vp in­to Glory; But this is the substance of all, Iesus Christ, God and man, the onely Sauiour of the world, as hee is reuealed in the Scripture, the shortest is intended by the holy Ghost, and so it is to bee vnderstood of vs in this largenesse, and the largest is sufficiently comprised in this shortnes; And that this is the right foundation of the Church; first, appeares plainely by the difference betweene Christians, and professors of other Religions; If a Gentile or Pagan dispute with a Christian, how happinesse is to be attayned? We say, by Iesus Christ; they will reiect him and say, there is no Christ, and de ride vs, to thinke that he can make vs happy: So let a Iew and a Christian dispute about happinesse; we say, by the true Messiah, Iesus Christ, as he is thus reuealed; They say, by the Messiah, but this Iesus thus reuealed, [Page 155] say they, is not hee, looke into, Act 25, 13. to 19 the matter there in question is this very foundation, Iesus; and there is a Gentile Festus speakes scornefully of him, & there are the Iewes denying him, and opposing against him, and there is Paul a Christian, professing and auou­ching him, and that no doubt, as hee was reuealed in the Scriptures, for that was alwayes his manner before. The like in effect we haue in the 1 Cor. 1.23.24. there the Iewe and the Gentile, and the Christian, they all fight about the foundation, Christ, to the Iewes hee is a stumbling blocke, to the Grecians foolishnesse, but to them, that are called, the power of God to saluation, saith the Apostle; So we see plainely; this is the foundation, Iesus Christ, God and man, the onely Sauiour of the world, as he is reuea­led in the Scripture: The resolution then is this, Resol. those hereticall assemblies, Those that deny directly this founda­tion or any part thereof cease to bee Christians and are no more visible Churcher. that directly deny this foundation or any part therof, cease to be Christians, & are no more visible Churches; But those that directly affirme the whole foundation and euery part thereof, though they doe hould some erronious Positions, wherby they ouer­throw some part of the foundation by necessary conse­quence, are yet to be held true visible Churches. Marke the termes of the Resolution, there be many by-wayes there is but one right way; It is easy to misse of the right way, hard to hit it; to deny directly any part of this foun­dation, is enought to make such persons no true visible church; but to affirme one part, The Greeke Churches be here spoken of, and what weare to thinke of them 1. of the Greeke Churches ge­nerally dis­perse in most at the Ea­sterne parts of the world, is not enough to make them a true, visible Church; But they must affirme the whole and euery part of the foundation.

Now then we are to speake of the Churches accord­ing to their diuisions; And first of the Greeke Churches they are generally disperst in most of the Easterne parts of the world; And to speake plainely, God hath in some sort euen a visible Church dispersed in euery part of the world at this day. Those that are most remote from vs in the Easternely parts of the world, are compre­hended vnder the name of Greeke, or Easterne Churches [Page 156] because though neither their language bee Greeke, nor their scituation altogether Easternly; yet they haue receiued their faith, for the most part, from the Greeke Churches: There are Christians amongst the East In­dians, there are some there, making publique profession of the faith of Christ, as others doe of Iudaisme and Mahometisme, &c. whether they be the beginnings of faith, as being but lately planted amongst them; or the remainders of faith, as being planted of old; I am not very certaine, Ortelius 100. Ortelius 97. 98. 108. nor is it much materiall; so long as they beleeue in Christ crucified, and professe it so far as the Lord hath reuealed vnto them, why may they not be acknowledged for true visible Churches: In Russia, there are many professed Christians, that are after the manner of the Greeke Church, they are full of Igno­rance and superstitions; the Lord inlighten them, and purge them, yet professing Christ crucified their one­ly Sauiour; though by some consequences, as media­tion of Saints, they deny it, they are not to be denyed to be true visible Churches; And so in Ethiopia, there are found great store of Christians, who though they bee circumcised, and tainted with many grosse errors, yet holding, the foundation, Christ crucified for their Sal­uation, may iustly bee acknowledged true Churches: And so in many other Easternly countries, as in Persia and Assyria, there are many Churches of sundry names, as the Iacobites, minorites, &c: but most of them are ne­storians, as being suspected to hold with Nestorius, that there are two persons in Christ, which yet they haue quitted themselues of; And they were onely so called, because they opposed most vehemently against the con­trary error of Eutychus, who held confusion of na­tures in Christ. In Armenia likewise are many Chri­stians, who are generally held to bee Eutychans, but they haue also cleared themselues; but because they opposed the Councell of Chalcedon, which condemned that heresie: All these beleeue and professe Christ [Page 157] crucified, and therefore howsoeuer all of them are ei­ther corrupt, persecuted, scattered, or disorderly; yet farre be it from vs to deny them to be true Churches of God: let vs esteeme them as brethren, and magnifie the Lord for them, and let vs pitty their defects, and reioyce at their graces; And let vs intreate the Lord for them, as the Church in Cant, 8, 8. did sometime for vs; Let vs pray to God to perfect the beginnings of some of those Churches, to build vp the ruines of others, and to purge away the errors and corruptions of them all, that so if it be his blessed will, they may be glorious and flourishing Churches euen in the eyes of the world: And so much of these Churches that are generally called Greeke Churches.

Now we come to speake of those which are more particularly and properly called Greeke Churches, Secondly the Greeke Churches which are more particu­larly and pro­perly so cal­led, and what we are to hold of them, deliue­red in an ob­seruation. Doct. ly­ing in and about Greece; And these are more particu­larly to be spoken to; And therefore wee will handle them by way of obseruation, which is this, namely; That the Greeke Churches euen as they stand at this day, though they liue vnder the miserable slauery of the Turke, yet are to bee accounted true visible Churches: we will take our patterne by that of Constantinople, where there is a Patriarke at this day, who hath answe­red the Obiections both of the Protestants and Papists to their Religion; Now there is a true Church, First, because they affirme the foundation and euery part thereof: Secondly, their errors doe not directly ouer­throw the foundation, nor any part thereof: For the first, they hould so much of the right Catholique faith, as may iustly intitle them to the name of a true Church; The whole Creede that we professe, they re­taine also; In the interpretation of some points they differ somewhat from vs, but in the maine substance they agree, holding the foundation firme and sure, Christ Iesus God and man, the onely Sauiour of the world, &c. they renounce the head-ship of the Pope, [Page 158] and many other points of Popish Religion; They sub­mit themselues to the direction of Scripture, though the interpretation thereof they would fetch most wil­lingly from their predecessours, the Greeke fathers, of whom some being more sound, others lesse, their Re­ligion is not so sincere as it should: Therefore the second part of the proofe is, whether their errors be such as directly ouerthrow the foundation, or any part thereof; They are tainted with the errors of free will, Intercession of Saints and Transubstantiation, and some other Popish opinions, which yet they doe not maintaine altogether so obstinately as the Romish church doth: The mayne error of the Greeke Churches. But their maine error is, their denying of the holy Ghost, to proceede from the Sonne, from the Father they acknowledge, and by the Sonne; but from the Sonne, this they expresly deny; Now wee know that the Doctrine of the maiestie of God him­selfe in his nature, and in his persons, is a most pro­found and principall point in Religion, and very warily to be considered of, Euery error therein being dangerous and fearefull, and neere to blasphemy; And this very error, happly, if it be throughly sifted, will be proued, to ouerthrow by consequence the foundati­on; yet seeing first, it doth not directly ouerthrow any part of it, and seeing, secondly, wee heare they doe not eyther absolutely oppose herein to the knowne truth, or omit the search of Scripture for it, but professe that vpon playner euidence of Scripture, they will yeeld; And thirdly, seeing they hold the foundation and euery part thereof in expresse words, we dare hardly charge them for hereticall Churches, much lesse to bee no true visible Churches at all; but that men liuing in those Churches, beleeuing other­wise aright in Christ crucified, and repenting of their manifold errors and ignorances may be all saued vndoubtedly.

Vse 1 The Vses of this point are these, first, it is matter of [Page 159] reproofe: And first, of the Papists, and that in two points; first, in that they presuming the Church, of Rome to be the onely true visible Church affirme that no Church is a true visible Church, but they that are subiect to the Pope, and haue him to bee their head; we see here that these are true Churches, and better then the Popish Church, The Greeke Churches better then the Popish-Church. and yet are farre from his Iurisdiction; yea, they hate and defie it: so that their definition of a true visible Church, is false, when they say, that there is no true Church, but that which is gathered vnder the head-ship of the Pope: whereas the Greeke Churches, as we see, are true Churches, and yet not gathered vnder that heade: It is true that in former times, A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop; And the Pope of Rome at that time withstood him; saying, that whosoeuer tooke vpon him that title, should be the forerunner of Antichrist; and it proued true, for not long after one that succeeded that Pope, tooke this title vpon him, and was indeede Antichrist; I say, that a Patriarke in ambition sought it, but now he is brought low enough, his head is vnder the yoke of the Turke, the Aduersary of Gods Church, who then thought to be the head of all Churches; But though he missed of that, the Church still continued a true vi­sible Church, & is so to this day, and yet neuer acknow­ledged the Pope to be their head: Secondly, The Papists vnchatarible censuring the Greeke Churches an­swered. it meetes with them for their vncharitable censuring of these Churches, as no true Churches of God; They are both hereticall & Schismatical, say: they, what if they were so; yet still they may be true Churches, as wee shewed be­fore; For Heresie as I will not precisely condemne them; so neither can I altogether acquitte them; but as for Schisme they are guilty of none; The Greeke Churches not gu [...]lty of Schisme from Rome, But only they are rent from the Romish Church in particular; so that here is the quarrell; because they doe not submit their necks vnder the Popes yoke: And seeing they and euery par­ticular [Page 154] church is a body within itselfe, as that of Rome; I see no reason that their estate should be iudged Schis­maticall, The Greeke Churches ne­uer subiect to the Romane Church. One note of the Church, as the Papists ac­count it, is found in the Greeke Church viz: succession of Bishops. except they had departed when they had beene members of that Church; but they were neuer subiect to the Church of Rome. One thing there is found in these Greeke Churches, which the Papists take in their state to bee a chiefe note of the Church, and that is Succession of Bishops, which is as currant in the Church of Constantinople, and Alexandria, as in Rome; euen from the Apostles times; Succession in Rome is a certaine note, and marke of a true visible Church, and there is as good Succession in the Greeke Churches as at Rome, and yet they say, they are no Churches at all; eyther let them disclaime this in the one, or acknowledge it in the other: I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church, building so directly vpon that allegation: It would else haue beene a farre more colourable plea to the naturall man: but they denying the force of the Vse 2 reason in others, doe plainely answere themselues.

The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vn­der the Turke in many par­ticulars in re­gard of their persecutions, in regard of the Religion of the Turks.The second Vse, teacheth vs the great goodnesse of God, and the care he hath in the preseruation of his Church; these Greeke Churches, haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke; that bought and sould them and their children, and amongst the Professours of Mahomet, the foulest Idoll that the world affords; In regard of gouernment they liue vnder, what a heauy yoke is it? what a bloudy seruice? how many persecuti­ons, disgraces, indignities, taxes, and oppressions, hor­rible wrongs, and miserable slaueries, doe they vnder­goe? They are bought, sould, imprisoned and put to death; It cannot be spoken what slauery they liue in; And yet behould God hath vpheld his Church a­mongst them all to this day: I dare say that Israels preseruation vnder the bondage of Egypt, so many [Page 161] hundred yeeres, was not more miraculous, then this of these Christians vnder the Turks. So likewise in regard of the Religion of those that they are mixt with, it is an heauy yoke; The Religion of the Turks 1. a pestilent Religion, di­rectly oppo­site to Christ. 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 whe [...]e Satans throne is, 2. It ouer­spreadeth a great part of the knowne world. 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, 3. It is a plea­sing Religion. 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, For what it was that the Lord suffered such famous Churches to come to ruine, applied to vs. 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, [Page 162] 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.

The Western churches, and first of those that acknow­ledge the Pope their head, as the Church of Rome, and those that hold with her, and what ma [...] be said and held of her; deliue­red in two obseruations.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.

The church of Rome, as now it standeth, may in some sense be reputed a true visible Church. 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: A differen [...]e betweene the papacy, or the pop [...]sh [...]action and some bet­ter spirits a­mongst them in regard of whom, the whole may be called a true Church. Thirdly, we make a difference betwixt the Papacy, or the Popish fact [...]on, and some better spirits, in that Church, which no doubt haue a righter beliefe, [Page 163] 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 [...]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, The popish church doth not directly deny any part of the funda­tion, but in outward shew of words af­firme it. The church of Rome hath beene a true Church. 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 [Page 164] 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 a true visible Church; I grant that they come very neere the roote of faith, and ouerthrow the founda­tion almost to the very ground, The Papists by their Do­ctrine of iu­stification by workes must ouerthrow the founda­tion, they by this ouer throw Christ not directly, but by con­sequence. Quest. Answ. It is not so great a sin to deny Christ directly as by consequence, yet hee that doth this, de­serueth to be cut off from Gods mercy. by the Doctrine of Iu­stification by workes, which error, if they would re­claime, few, or none of vs would doubt, but that they are a true visible Church, yet this ouerthrowes Christ, not directly, but by consequence; by consequence they doe, because if mans merits iustifie, then Christs merits alone doe not iustifie vs; but directly they doe not, for still they beleeue in Christ their onely Sauiour, and they say that it is Christs merits, that makes them merit: they are not so grosse in this point as they were, yet still they are grosse enough, ouerthrowing the founda­tion by consequence, yet still by consequence onely, not directly, and therefore still they may be reputed a true visible Church: but ye will say, is it not as dangerous a­gainst a mans saluation, to deny Christ by Consequence, as to deny him directly, to shut him out at the backe­doore as at the foredore? I answer, It is not so great a sinne, yet I say, hee that doth this, deserues in Gods Iustice to be cut off from Christs mercy, as well as the other, especially, if hee see the consequent; but if hee see it not, it is not so foule a sinne as to deny Christ di­rectly; he that directly denies the foundation, whether [Page 165] hee see it or not, is in certaine state of Damnation, but he that denies it by consequence, and sees it not, but yet doth firmely beleeue in Christ, so farre as he knowes, and is willing in reuerence and humility to learne more, and to obey better, and doth daily repent and beg mer­cy of God for his failings: the Lord doth ordinarily either inlighten such an one, and so bring him to re­pent, or else doth forgiue him his ignorances, and so saue him: So that hee that denies Christ directly, is in certaine state of damnation, vnlesse he haue a part [...]cu­lar repentance for that sinne, but he that denies Christ by consequence, if he confesse his ignorances and weak­nesse to God, and craue pardon of them, and labour for more knowledge, may be saued, though they haue not this particular repentance for that sinne. And that this is the case of many thousand poore simple soules, that heretofore haue beene, and now are contained in the be­some of the Church of Rome, no man of any bowells of charity can suspect. So much for the first reason.

The second reason is taken from the comparison of Reas. 2 the Church of Rome, The Church of Rome com­pared with the Church of Israel, with other Churches in the same state; compare her to the Church of Israel in Exod. 32.6. There they fell to Idolatrie, worshipping the Calfe, and yet they were a true Church still, and in Numb. 25.3, 9. compared with the 1 Cor. 3.8. we see that they ioined themselues to Baalpeor, and committed fornication with the Moabites, thus they were very bad, and yet a true Church still: Looke further into the time of Ieroboam, that set vp the Calues, and made all Israel to sinne, so that God threatned to giue them vp, for the sinne of Ierobo­am, 1 King. 14.16. and so in Ahabs time, in the 1 Kings 16.30. Ahab the Sonne of Omri, did worse in the sight of the Lord, then all that were before him: and so a time was, when there was no passe-ouer in Israel for many yeeres: 2. with the Church of the Iewes in our Saui­ours times. and yet they were a true visible Church still: So like­wise compare it with the estate of the Church of the Iewes in our Sauiours time, it was in the state of Aposta­sy, [Page 166] and yet a true Church, the Scribes and Pharises retai­ning some notable truthes, were still to be heard, Matth. 23.3. and yet their Leuen to be taken heed of, Matthew 3 16.6. so that though they had many corrruptions, yet they were a true visible Church; With the Church of Galatia. The Church of Gala­tia retained circumcision, whereby all profit and bene­fit by Christ is vtterly m de voide, that is, by con­sequence: The Apostle saith, Galat. 5.2. that if we be circumcised, Christ shall profit vs nothing, and yet this was a true Church still; Circumcisi­on doth as neerely by consequence cut off from Christ, as iu­stification by workes. and I dare say, that circumcision doth as neerely cut off from Christ, as Iustification by workes; by consequence they do both ouerthrow the foundation: And so the Church of Sardis, that had but a name to liue and was dead, Reuel. 3.1. was yet a true Church: Now, if all these were true Churches that were thus corruped, why may not the Church of Rome, 4 though it be Idolatrous, and haue many other foule corruptions, with the of Church Sardis. be, in some sense, reputed a true vi­sible Reas. 3 Church.

The third Reasen is drawne from the Confession of many, euen of our best Diuines, as Luther, Caluin, Zanchey, Morney, and others that were most fierie and fierce against the Romish Church, hating their abomi­nations with as perfect hatred and detestation as any, and yet they confest her to be a true Church, though a corrupt Church, though a dying Church, though her life hung but by a thred; this they haue confest of her: I alleadge this, not so much a Reason to prooue, but rather as a qualification to mitigate the odious­nesse of this Speech in the eares of many, which doe greatly reuerence the iudgement of these fathers; and yet cannot endure to heare that the name of a true Church should be afforded to Rome.

Reas. 4 Lastly, their Baptisme is true Baptisme, and there­fore they are a true, though an vnsound visible Church, for the truenesse of the Church, and of Christs Sacra­ments by them administred, do necessarily inferre each [Page 167] other, wheresoeuer there is a true Sacrament rightly administred for the substance of it, Baptisme a true Sacra­ment in Rome and rightly administred there, for the substance of it. there is a true Church, But Baptisme in the church of Rome is right­ly administred for the substance of it, and therefore the church of Rome is a true church: The error of rebapti­zation of such as haue beene baptised by Heretiques, did arise from the want of the due consideration of the very like point in those things. So much for the rea­son. Ʋse 1

The Vses are these; first then this teacheth vs, Those that were Bapti­sed in the Church of Rome, were lawfully Bap­tised. Ob: 1. Answ. that those were lawfully baptised, that haue beene baptised in the Church of Rome, and that the Baptisme wee receiued from them is lawfull Baptisme. But some ex­cept and say, that they that are Baptized in the Church of Rome are baptised into their faith? I Answer, No, but they are Baptised into the Faith of the Trinity; And this is the singular wisedome and mercy of God, to keepe them sound in that, that is, for the substance of Baptisme, though otherwise they are generally corrupt: But ye will say, It is intended by them into their faith? Ob. 2. Answ. I Answer, first, that their intent is so, as being perswa­ded their faith is the true Christian Faith: And secon­dly, I Answer, the Ministers intent makes not the Sa­crament answerable to it; but it is Gods worke, and he makes it to a faithfull receiuer, effectuall to the Vse. 2 right vse that he hath ordained it vnto. The ordinati- of our Mini­sters from the Church of Rome, and yet a lawfull ordination.

Secondly, it iustifies our ministry against the Brow­nists and the Papists, that say wee haue no true Ordi­nation; we Answer, that we had our ordination from the Church of Rome at the first, and that being a true visible Church, therefore we haue a lawfull Mini­stery. Vse. 3

Thirdly, The question where the Church was before Luthers time answe­red. this may serue for satisfaction to that que­stion, which the Papists aske vs, where was your Church before Luthers time, did he erect a new church? No, he erected no new church, but by his Ministry brought many faithfull out of their impure and vn­sound [Page 168] Church, The inconue­nience pre­uented by acknowled­ging that the Church of Rome may be accounted a true Church. into a more sound and pure Church, not onely, for matters of ceremonies (for then he had beene a Schismatique to separate from them) but for matters of substance, so that this point well consi­dered, preuents a number of inconueniences which wee should runne into, if wee should fall into that heate of zeale as to deny them to bee a true visible Church.

Vse 4 Fourthly, this may comfort vs in respect of our fa­thers, that haue liued in the Popish Church; What to thinke of our fathers that liued in the Popish Church. what shall we thinke of them, that they liued in no true visible Church, and therefore could not be saued? far bee it from vs, no, we are perswaded that they liued in a true Church, and that many of them where sound in those times and now saued; they attained not to that high straine of Iustification by workes; I would faine know whether they did not doe that they did ignorant­ly; or whether they did challenge or disclaime their merits on their death beds? many at the point of death disclaime their merits now, though that point now is more stiffly defended by the Popish fa­ction then euer it was, much more did they doe it then. Now to disclaime all their owne merits at their death, is not that both repentance of former errors, if any in that kinde, and faith in Christ alone too? If any be­leeue in Christ crucified in truth of heart though hee hold but by the hemme of his garment, shall he perish? Surely, no.

Vse 5 Lastly, this teacheth vs, to vse charity towards them of the Popish Church in censuring of their estate, we are not rigourously and rashly to call for fire from heauen vpon them, They of the Popish Chu [...]ch are to [...]e [...]ud [...]ed rather mis-be­leeuers then vnbeleeuers. as the Disciples would haue Christ haue done, on the Samaritanes; No, yee know not what Spirit ye are of, saith our Sauiour; wee must not rashly Iudge them to bee vnbeleeuers, but rather mis-beleeuers. And so much for that point, what in charity, and yet in truth, maybe said for that Church.

HAuing entred into the last point con­cerning the matter of the Church; namely, the application of the Do­ctrine of the Church to all Churches that we know in the world: After we had diuided them according to their scituation and language into the Easterne and Westerne, the Greeke and Latin Churches; we beganne with the Easterne and Greeke Churches; and so proceeded to the Westerne and La­tin Churches; And of them I tould you, that some were vnder the yoke of the Pope, and haue him to bee their head; Others haue shooke off that yoke and head-shippe, and are therefore called the Reformed Churches: Concerning the Church of Rome, that which is spoken of her, may be applyed to her Adhe­rents, as is the mother, [...]o is the daughter, as I haue said. The 2. Ob­seruation wherein is further deli­red what may be sayd and held further of the church of Rome. Now for the Chu [...]ch of Rome I propounded these two obseruations to be spoken to, first, what might be-spoken in charity for her, and yet in truth and sound iudgement too; and of that we haue spoken. Second­ly, what in zeale, and yet in truth and sound iudgement too may be said against it; And that is it which wee are now to speake to; what may be said in zeale, and yet in truth and sound iugement against her: A point [Page 170] very needfull to be well cleared and rightly vnderstood; for whereas we haue deliuered in the former obseruati­on; that the Church of Rome in some sense may rightly be reputed a true visible Church'; Euery one will be ready to except against it, and say, why then haue ye [...] forsaken it, why doe ye not still hould communion with her, what iust exception can yee alledge for your sepa­ration from her? For Answere to which exception,

Doct. 2 I will propound in the second place this obseruati­on, namely; that howsoeuer the Church of Rome, in some sense may be reputed a true visible Church, yet it is maruellous vnsound and corrupt, and exceedingly cor­rupt with many foule abuses errors, and abhominations; yea, so corrupt, as it is not lawfull nor safe for vs to communicate with her: The Church of Rome so corrupt that it is not law­full to ioyne with her. The Obseruation, ye see, con­sists of two branches, the former is the ground of the latter, auouching that shee is polluted with ma­ny foule abhominations; the latter is an inference from the former, that therefore it is not safe nor lawfull to ioyne with her: The whole obseruation is to be vnder­stood of that Church, specially, in respect of the Popish faction, the Pope and his Darlings; for as when wee spoke in charity for them, acknowledging that in some sense they are to be reputed a true visible Church, it was intended of some that were of better Spirits amongst them, that are sounder in some chiefe points of Reli­gion, and that are not so obstinate in their errours as the rest: So now that we come to speake in zeale a­gainst them, that they are so foulely polluted, that it is not safe to ioyne with them; This that is spoken a­gainst thee is in respect of the Pope and Popish fa­ctors. It is intended in respect of the Pope, and his chiefe Darlings, and factors, called the Popish faction; neyther is this any wrong to the Church, that we so speake of the whole body in gene­rall tearmes, because the Church and faction are there mingled together in that Body, as when wee come in­to a Barne floore, and see a great deale of chaffe in the same heape with good wheat we may speake fauoura­bly [Page 171] of the wheate, and say there is good corne, and we may speake disgracefully of it too, and say, it is but light stuffe. We will begin with the first part of the obseruation, that condemnes her corruptions; Corruption of the Church of Rome re­duced to 2. sorts. 1. matter of Doctrine reduced to 1. part of the Doctrine. And we will reduce all her corruptions to these two sorts; First, matter of Doctrine; secondly, matter of practice; And though these be much incident one to the other yet for playnnesse sake we will distinguish them, (God willing) as well as wee can: First, for Doctrine, the point is this; The Doctrine of the Church of Rome, as it is at this day vnderstood and maintained by the Popish faction, is very vnsound and corrupt, full of grosse and abhominable errors; they haue changed the truth of God into a lye, light into darknesse; and the Gospell of Christ, & the comfortable Doctrine of grace and faith into the erors of Antichrist, and the damnable Doctrine of workes and merits and of mans traditions; We wil not speake of all her corruptions in doctrine, that were too much, Foure heads. 1 concerning Scriptures. only we will shew it in some chiefe particulars, & that briefely: we wil reduce them to these foure heads; The first, is error in Doctrine concerning the Scripture; the second is concerning the direct office of the mediator; the third is concerning Images; the fourth is concerning Iustification: for the first, And their er­ror therein. which is her corruption in Doctrine concerning the Scripture, which is the truth and ground of Religion, they teach uery erroniously, not onely that which disparageth them (which yet is a presumptuous sinne) but that which by consequence vtterly ouerthrows them: First, Three things, 1 denying the sufficiency of the Scrip­ture. in that they dare deny the sufficiency of Scripture; Se­condly, in that they peruert the truth of Scripture; thirdly, in that they disanulle the authority of Scripture; First, they deny expresly the sufficiency of Scripture, whereas God hath deliuered them as a particular rule, 2 Tim. 3.16. they say, No, It is not sufficient of it selfe, they must be pieced and perfected by traditions: No, man dare adde to the will of a dead man, and yet these [Page 172] are so shamelesse and presumptuous, 2 Per [...]erting the truth of the Scripture. that they dare pre­sume to adde to the sacred Testament of Iesus Christ: thus they deny the sufficiency of Scripture. Secondly, they peruert the truth of Scripture, teaching and deliue­ring; first, concerning the translation; that none is to be admitted as authen [...]icall, but the vulgar Latine translation which themselues confesse is sometimes faulty, and doth misse of the meaning of the Holy Ghost: secondly, for the interpretation of Scripture, they will admit of none but such, as it pleaseth the fa­thers to giue, who themselues acknowledge may and doe sometimes erre, and are deceiued; now to teach that an vntrue translation is the Text of Scripture, and an vntrue interpretation to be the sense of Scripture, 3 Disanulling the author [...]ty and credit of the Scripture many wayes 1 teaching the apochrypha [...]l bookes to be canoni­call Scripture: Secondly e­qualling tra­ditions of men with the written word of God. Thirdly preferring the authority of the Church aboue the Scripture, what is this, but to make the Scripture vntrue. Third- they disanull the authority and credit of the Scripture, and that many wayes; first, teaching that the Apo­chryphall bookes, which are knowne to containe cer­taine vntruthes, to be Canonicall Scripture; secondly, equalling the traditions of men, with the written Word of God, and vrging them to be receiued with as great authority, as the Word of God; Now if the Word of God be of no more authority in matters of Saluation then the word of man, it is very feeble, and not worth trusting to: Thirdly, they goe further, pre­ferring the authority of the Church aboue the Scripture: the Scripture, say they, is to beleeued for the authori­ty of the Church, that is as much as if they should say, God is not to beleeued for his owne sayings, but for the witnesse of man; thus they disanull the authority and credit of the Scripture. Now all these layd toge­ther, see whether that may not be iustly taken vp against them, which our Sauiour speaketh against the Iewes, Iohn 8 47. he that is of God, heareth Gods Word, ye ther­fore heare them not, because yee are not of God; and Iohn 10.26.27. ye beleeue not, because yee are not my sheepe; my sheepe heare my voyce, and I know them, and they follow me: [Page 173] Gods children heare his word, and will not impeach the truth and credit of it; the Popish faction will not heare it, but will impeach the truth and credit of it, and therefore they are none of Christs sheepe: Two heads wherein they orre in matter of Doctrine viz concerning the direct of­fices of the Mediator. So much for their error in Doctrine, concerning the scrip­ture, where wee see that their fountaines are corrupt, and therefore we are like to finde but foule waters in their Channels. Their second Error in Doctrine is concerning the direct office of the mediator, God saith directly, that there is but one Mediator betwixt God and man, & that is Christ, 1. Tim. 2.5 they say there are many; The Papists say, there bee many media­tors betwixt God and man the blessed Virgin Mary, and other Saints, not onely praying for vs, but to bee inuocated by vs; doth not this iustle Christ out of his roome, at least to sit so close, The distincti­on of media­tors of inter­cession and redemption answered. that others must sit in commission with him in that office; they would shift it off with this, that they make the Saints mediators of intercession onely, and Christ of Redemption; and the Apostle (say they) when he saith, there is but one Mediator, &c. hee meanes of Redemption, not of intercession: I Answere, that the Apostle in that place, Two things in a Mediator. speakes of a Mediatour of inter­cession; for he speakes of Prayers and intercessions in the first Verse; and as in reason; he that is to make in­tercession for any, must be able to reconcile them, and to take away the enmity, and to bring the parties whom he intercedes for, into fauour, else it would be a friuolous and vayne intercession, and he that intercedes for any, must be such an one, as the person interced­ed doth appoint, or at least approue of for that busi­nesse; euen so the Scripture propounds Christ alone to be intercessor, in both these respects, 1 Iohn 2.1.2. If any man sinne, wee haue an Aduocat with the Father, Iesus Christ the Iust, and he is the propitiation for our sinnes: He is our Aduocate or intercessor, and our propitiati­on or reconciliation both; and Iohn 16.23. whatsoeuer ye shall aske the Father in my name, he shall giue it you; hee doth not say, whatsoeuer ye shall aske in my mothers [Page 174] name, or in the Saints names, but in my name; And therefore both Redemption and Intercession are oft times in Scripture by name ioyned together, as in that 1 Tim. 2.5, 6 there is one Mediator betwixt God and man, &c: who gaue himselfe a Ransome for all men; & Rom 8.34. who shal condemne vs? it is Christ that died, ye rather that is ri­sen again, To be media­tor of inter­cession is pe­culiar to Christ, as well as to be medi­ator of re­demption. The popish sh [...]ft off pray­ing to the Saints, not as helpers, but as intercessor, Answered. The popish reason for praying to the Saints de­parted, drawn from our de­si [...]ing the Saints on earth to pray for vs, Answered. who is euen at the right hand of God, who also maketh intercession for vs; so that we see, to be mediator of inter­cession, is as peculiar to Chrst, as to be mediator of re­demption: They shift again & say, we pray to the Saints not as helpers, but as intercessors onely, but wee pray to Christ, as intercessor and helper by his owne power too; I answer, yet still they make them intercessors then, though not in the same degree, and so they ey­ther iustle Christ out of his roome, or set his mother and the Saints on the Bench with him; but if therebe any other intercessors, then either the intercession of Christ is imperfect, or else the intercession of the Saints is su­perfluous: But, say they, we doe no more to the Saints in heauen, then yee doe to the Saints on earth, and then the Apostle did to the Thessalonians in the 2 Thes. 3.1. Brethren, pray for vs, &c. I answer, First, wee haue a warrant for this Scripture, but for the other wee haue none at all; Secondly, will any man say, that the Apo­stle made them intercessors for him? This were a dis­paragement to him, no, but hee intreats them to be fel­low Suitors, and ioint Petitioners to God with him, and for him; Thirdly, the Saints that are aliue, we haue accesse vnto, and can vtter our mindes to them; but so wee cannot to them that are deceased; and therefore they, that pray to them, though it be but as fellow suitors, they make God of them in that very fact, that is, they make them knowers of the desires of the heart, for Prayer is the desire of the heart, and to know that, is proper to God; 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 [Page 176] (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 head where­in the church of Rome er­reth in do­ctrine, and that is con­cerning Ima­ges. The church of Rome an abo­minable whore deser­uing to be di­uorced and cut off as a fil­thy Strumpet. The Popish plea for Ima­ges, that they doe not wor­ship the I­mage, but God in and by the Image, Answdred. The heathen made images of the true God. The resem­b [...]ing of the inuisible God in any made Image, is flat Idolatry. The Papists doe worship the Image. 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. 3 [...].9. and yet they were horrible Idolaters, nay, the very resembling of the inuisible God, in any m [...]de image, is in the second Cōmandement 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) [Page 176] we giue indeede to the Image it selfe, but that is a lesser honour, The Popish distinction giuing the lesser honor to the Image, the greater to God, Answered. 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, Papists giue the greater worship to the bread in the Sacra­ment, to the wooden crosse, to the Image of God and Christ. The fourth head of the errors of the church of Rome in Do­ctrine, viz. concerning Iustification. 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 [Page 177] 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; The diffe­rence be­tweene the Papists say­ing, we are iustified by grace, and the Apostles saying so. 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; The second thing where­in the church of Rome er­reth, viz. in ma [...]ter of practice, and this is two­fold: first in the carriage of Gods wor­ship, and this is shewed first in the generall. 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 [Page 178] 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, Gods worship as it is carried by the popish faction, is fit­ter for man, yea, for an Idoll, then for the true and eu [...]l [...]uing God: First, it is a ca [...]all seruice, [...]ull of [...]ites and Ceremonies. 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 vnto the time of reformation, which being by Christ abolished, are not fit for true worshippers, which must worship God in spirit and in truth, Iohn 4.24. their continuall smiting of their brests, crossing of themselues, numbring of their pray­ers, lifting vp the hoast, Signes, Gestures, Pictures, and infinite such like trash, some borrowed from the Iewes, some from the heathen, idle complements, su­perstitious, impious, vnseemely, most of them are vn­profitable, scarce any of them warrantable, indeede they are a meer foppery, as many beholders haue iudged euen by sense and reason, when they haue not beene be­sotted with their iuglings: neither are they onely car­nall, that is, full of shadowes and Ceremonies, but they are carnall too, that is, as being most agreeable to flesh and blood; And most a­greeable to flesh and blood. what more carnall perswasion then this, that a pardon for sinnes may be bought with money; that a Priest may absolue vpon auricular confession, that if a man haue no merits of his owne, yet for money hee shall haue out of the Church Treasury, the merits of Saints, that after death hee may be relieued with pray­ers of the liuing, that many sinnes are veniall and par­donable in their owne nature; that if a man giue to Churches, Hospitalls, or monasteries, or the like, hee shall goe to heauen, The Papists giue but the blood of the body for the sinne of the soule. yea, that which in shew is most la­bour to the flesh, yet indeede is meerly carnall; as their whipping of themselues almost to death there is no spi­ritualnesse at all in it; it is but the blood of the body, for the sinne of the soule; the Prophet scoffes at such like dealing, [Page 179] Micha. 6.7. The truth is this, Naturall men had rather be scourged then vnder­take the spiri­tuall com­bate. that euery naturall man had rather be scourged and die then vndertake the spi­rituall combate against his beloued sinnes: and the Pa­pists vse that to be excused of this, as they folishly ima­gine; and they measure out Religion for the most part, by natural reason & grounds of Philosophy: so that we see they haue a carnall Religion: Secondly, Secondly, they haue a wil-worship for the most part of their owne deui­sing. they haue a wil­worship, that is, a seruice, for the most part, of [...]heir own deuising, their pilgrimages, praiers, abstinence from di­uers meats, voluntary pouertie, works of supererogati­on, their Masses, Satisfactions, Holy daies, fasting daies, all these and many more are meerely mens inuentions, so that God may say to them, as he doth to the people of Israel, Esa. 1.12. Who required these things at your hands; so that vpon the point we see, that they serue & please thē ­selues, but they serue nor please not God at all: Thirdly, they haue policies in their Religion, Thirdly, they haue policy in their Re­ligion for the maintenance of their out­ward state. for the maintenance of their outward state, their purgatory, praiers for the dead, Images and Reliques of Saints erected in their Churches to be offered vnto, are meerely a meanes to inrich their owne Coffers, and to vphold the honour of the triple Crowne, and to maintaine the Beast in her Scarlet colours; when they sell a man a pardon for his sinnes, or so many yeeres release from purgatorie, for some round summe of money: doe yee not thinke they laugh at him when he is gone? euen as our cheaters doe when they haue gulled some poore simple hearted man? They know these can doe no good, and yet they pra­ctise this for policy: Machiauel held it, and these pra­ctise it; that Religion is meerely a matter of policie to keepe men in awe, and to maintaine a state; cursed wretches, haue they none to make a scoffe at but God, and his Religion and seruice? Is this to serue God? no, it is to make God to serue them, and abuse and change his word to their vile purposes.

Secondly, Secondly, in the particular parts of it. as they erre and are foulely corrupted in the carriage of Gods worship in generall; so are they [Page 180] also in the particular parts of it: First in re­spect of the Word, first it is obscu­red. for first, the word which was purposely deliuered to the Church for their light to walke by; this is purposely obscured by the Papists, that to the people it is a darke light, they see little or nothing by it: The word is to be preached, there is little preaching among them; or if there be any, they preach faction, traditions, and commandements of the Church, Secondly, little or sel­dome prea­ched amongst the Papists. and the Word of God least of all: As for any other publike minstration of the Word, it is alto­gether in an vnknowne tongue, without any profit or e­dification to the people; well, yet if the people might haue accesse to the Word, as the Bereans had, that they might heare the Pharises, The people kept from the Word amōgst the Papists. but yet beware of their Lea­uen, it were somewhat, but they are kept farre enough from that, they shall learne no more but what the Priests and Iesuits teach them, they are likely to be good Chri­stians then, and they must take all vpon their words, a sure ground to build vpon; this is a notable policie to cloake their errors, that the people may not discerne them, and a great dishonour to God, to suppresse and smother vp his owne ordinances, and to put that Candle vnder a Bushell, Secondly, in respect of the Sacraments. First, in re­spect of the number of them, and so those that Christ neuer ordained. Secondly, in respect of those which Christ did or­daine, they are full of a­bominations: as first Bap­tisme. which himselfe hath put on a Candlesticke, that it might giue light to all in the house, and a notorious wrong to Gods people, to sterue them of the food of life, and to keepe them hood-winkt, that they might not see with their owne eyes into the euidences of their owne right, and matters of their owne sal­uation: Secondly, the Sacraments, not to speake of the number of them, increased by them from two, to seuen: (though I know there is no authority in the world can make a Sacrament, but those Christ Iesus himselfe hath ordained) But euen in Christs own Sacraments they are full of abominations; as first in Baptisme, they adde oile, salt, spittle and exorcismes, and I know not what toyes, and toyes are loathsome in Gods Seruice; but in the Lords Supper, their corruptions are not onely in the outward Barke, as they are in Baptisme, but in the very [Page 181] sap & hart, Secondly, in the Lords supper, in the very so [...] and hea [...]. Thirdly, in respect of their Disci­pline. The Papists haue scarce any thing sound in their Discipline. there is adoration of the Sacrament as of God himselfe, and defrauding of the people of the one halfe of it, and the making of it a Sacrifice propitiatorie for the quicke and the dead, and the making of Christs owne body by the hands of the Priest: all these are wicked de­prauations, either of the nature, or right vse of this holy Sacrament. Thirdly, for their Discipline, they haue scarce any thing sound in that; the Lawes they rule by, are Canons and Lawes of their owne making, and not found in the Scripture, the ouerseer is the Pope, armed as well with a Temporall, as with a spirituall sword; the pow­er of the keyes, that also is horribly abused by them in binding, excommunicating true Beleeuers, Christian States and Princes, that will not submit to the Popes yoke, in stead of obstinate offenders against Gods Law; and so in loosing, absoluing offenders for money and for fauour, yea, and before repentance too, Fourthly in respect of their prayers, they are cor­rupt: first, in that they are made to Saints, and not to God alone, second­ly, in that they are made in an vnknowne tongue. Things are farre worse now in the popish church in diuers re­spects. because before the fact, whereto if wee adde their dispensations and re­seruations whereby they haue an absolute power to free whom they will, see now if there be any fouler carri­age in any heathen State in the world: Fourthly, for their prayers, they are corrupt too, if either we respect to whom they are made, to Saints, and not to God alone; or for whom, for the dead, and not for the liuing onely; or how, not with vnderstanding, for they are in an vn­knowne tongue; specially their publike prayers, and so as good haue no prayers at all. I haue entred a foule sinke, and I must needs confesse that I can finde no bot­tome, yet if this be not enough, adde heereto these ag­grauating circumstances; these things which were some­what in a more tolerable manner among them before, be now much worse, first, by the Councell of Trent; for whereas before that Councell they were but priuate opi­nions of some men, now they are the Doctrine of the whole Church, and are obtruded on all professors as ne­cessary 1 to saluation, and they condemne all that are not of their iudgement, yea, there is now in them a deadly [Page 182] hatred against the contrary truth, and the profes­sors thereof, and persecutions by fire and Sword: 2 Secondly, the Iesuits, the Popes chiefe Agents, haue and doe vse dayly, all cunning deuises and malicious practises to stretch these points to the furthest straine, that so they may tyrannize in euery mans conscience; And also to curse and to defy all nations, and persons, 3 that will not drinke of this poysonous cup: Thirdly, it is too apparent that they doe willingly blind them­selues, and for gaine, fauour, feare, ambition, and the like, they doe persist in these courses against their owne consciences, that condemne these things in them; for as it cannot be thought that so many grosse con­ceipts should be swallowed downe by men of excellent gifts and vnderstanding, but that they must strayne at them; so the experience of many that are of that Religion, the sincerest, and the soberest, that haue beene most ledde by Scripture, and haue beene freest from faction, that haue renounced and disclaimed many of these abuses, and freely confessed many contrary truthes that we hould, makes it plaine, that among so many, The second thing wherin the Church of Rome erres in matters of practise. viz. in matter of manners. The corrup­tions of the Church of Rome in mat­ter of man­ners, are in a manner heathnish and such as they main­taine to be lawfull. Particular errors of the Papists main­tained, 1. e­quiuocation, and mentall reseruation, 2 disobedience to superiors, 3. treasons and murthers of Kings and Princes. No people or state in the world mat­cheth the Church of Rome with the defence and practise of so many villanies as she doth de­fend and pra­ctise. Cruelties exercised by the Iesuits v­pon the In­dians. at least some are otherwise perswaded, then they pretend; yea some haue confessed so much, and yet still goe on in their old courses.

Secondly, they are foulely corrupted in their ordinary manners, I know euery Church failes, specially in man­ners exceedingly, but the corruptions in manners that are in the Church of Rome, are extraordinary, and in a manner heathenish: secondly they are such as fol­low vpon their Doctrine, and which themselues pro­fesse to be lawfull, whereas it is not so with other Churches, they doe not maintaine and professe their corruptions of manners to be lawfull, the Church of Rome doth; take a taste of these in their equiuocation and mentall reseruation; ciuill honesty abhors and con­demnes these, they vse and iustifie the vse of them, breaking faith and promise; Nature denies it, they [Page 183] affirme and defend it; that with Heretiques faith is not to be kept; disobedience to superiors, and maintaining others therein, with them is a familiar practise: whore­dome is but a small sinne, and the stewes a tolerable euill; treasons and murthers of Kings, Princes, and whole states, are they sinnes with them? No, they are meritorious, workes & the actors of the mare canonized for Saints; Let them or any for them shew me their mat­ches in the world, bee they Turkes, Iewes or Pa­gans, or any other state that is iustly chargeable with the defence and practise of so many villanies; and then I will confesse I haue dealt iniuriously with them; but if they can shew me none such, let them confesse, that whereas many states, and kingdomes, and Churches haue done wickedly, yet the Church of Rome doth sur­mount them all; and let them vaile bonnet, and throw away their pride, state, malice, wilfulnes, and their diuelish practises; and let them humble themselues and repent in sackcloth and ashes, that, if it be possible, their horrible euils may be forgiuen them: I omit to speake of those exquisite cruelties practised vpon the poore Indians, euen by the Iesuits themselues, as well as by the Spaniards; (Oh miserable state! what? a bloody gouernment and a bloody Religion too) whereby they haue made the very name of Christian Religion to bee abhorred euen amongst the Heathen. So much for the first branch of the obseruation; that the Church of Rome is exceedingly vnsound and polluted with many foule errors, &c.

Now let vs come to the second Branch of it, The second branche of the Doctrine. which is the inference of the former; that therefore it is not lawfull nor safe to communicate with her. It is true, that there is no Church but hath some vnsoundnesse in it, eyther in Doctrine, or in manners, or both; as there is no body but hath some infirmities and diseases in it; But this Church of Rome is so vnsound, that take it as it is this a day maintained by the Popish faction, and [Page 184] there is no communion to bee had with them in their Doctrine and manners, without certaine danger to their owne soules; Wee will proceed in the proofe hereof, No commu­nion to bee had with the Church of Rome without certaine dan­ger of our soules. according to the grounds before mentioned; their Doctrine and their practise being both vnsound and corrupt, we may communicate with them in ney­ther; first, Gods commandement shewes it; for their Doctrine being otherwise then that which Paul taught (as befere is shewed) they must be held accursed; Gal. 1.8, 9. and shall we communicate with such in matters of God, and of Saluation, as wee must hold accursed as enemies thereto? And in the 1 Tim. 6.3, 5. there is an expresse separation inioyned. If any teach otherwise, and consent [...]th not to the wholsome words of our Lord Iesus Christ, from such separate thy selfe: Secondly, they are wilfull in their errors, and therefore are to bee shaken [...]ff, Titus 3.10.11. Reiect him that is an Heretique; after once or twice admonition, &c. Thirdly, their sinne being idolatrous, therefore they and it are to bee fled from, 1 Cor 10.14. slye from idolatry, 1 Iohn 5.21. keepe your selues from Idols: yea the place of their idolatrous wor­ship is not to be resorted to, Hosea 4.15. though Israel play the harlot, yet let not Iudah sinne; Come not ye to Gilgal, neyther goe ye vp to Bethauen, &c. Nay, those that are there must come forth from amongst them, and touch none of their vncleane things, Esay 48.20. and 52.11. Ier. 51.8 Goe ye out of Babel, &c: and that not only out of the litterall Babel in the deliuerance; but also out of the my­sticall Babel; the very subiect now in hand, and that with a feareful d [...]nunciation of Iudgement. Reuel. 18.4. Goe out of her, my people, that ye be not partakers of her sins, [...] that ye receiue not of her plagues fourthly, the wickedns of their liues being very great, we are to withdraw our selues from them, 2 Thes. 3.6. which though it be not of it selfe sufficient to inforce a separation from 2 whole Church, (for there is more required to the for­saking of a whole Church, then of some priuate men) [Page 185] yet being added to the former, it makes our separation from them very warrantable; secondly, the practise of the faithfull proues this, those new conuerts, Act. 2.40.47. gathered themselues together, & separated from that froward generation, they were mingled withall; And Paul, Act. 18, 8 9. when some were hardened and dis­obeyed, speaking euill of the way of God before the multitude, he departed from them, and separated the Disciples.

The reason of this point is this: Reas. There is a plaine and manifest opposition betwixt Gods Religion and theirs, in many fundamentall points, and therefore wee must separate from them 2 Cor. 6.15.16 17. what concord hath Christ with Belial? or what part hath the beleeuer with the Infidell? or what agreement hath the Temple of God with Idols? wherefore come out from amongst them and separate your selues, saith the Lord, &c.

I will make vses of both the branches of the obser­uation together: Vses of both branches to­gether. And the first vse may bee a preser­uatiue to vs against all the infection and inchantments of the Popish Church, and all her followers and well wille [...]s; They will pretend Religion, and the Church, yea the soundest and the onely Catholique Church, and they will pretend holinesse and mortification, and what not; But they are but Pharisaicall shewes, painted sepul­chers without, but what is within? full of dead mens bones, a world of rottennesse and corruption: In Reu. 17.4. The whore of Babylon is arrayed in purple, and a cuppe of Gold is in her hand, which is most pure & precious; but let the Spirit of man enter into a due consideration of her state, and we shall see, that within it is full of abhominations and filthinesse: And now that we see what she is, let vs defye the Papacy, and hate all her corruptions with a perfect hatred, and bee kindled in true zeale for the Lord of Hoasts against them all; and so long as we breath, and that [...] is in vs, let vs neuer cease to oppose against [...] word and in [...]eed to the vttermost of our [...] and so far as any [Page 186] of vs wish well to Syon, let us labour, by all good meanes, the vtter ruine and ouerthrow of this filthy Ba­bylon; there is no reconciliation to be dreamed of, be­twixt them and vs; No reconcili­ation to bee dreamed on, betwixt Pa­pists and vs. Cassander and others of good note haue attempted it in commiseration of the rents and disunions that are in Christendome, and that we might all ioyne together against the Pagan; But all in vaine, it was discussed much on eyther side, they will not yeeld to vs, we must not yeeld to them, for there is no halting betwixt these two Religions. They will not yeeld to vs we must not yeeld to them If God be God, follow him, &c. If the Arke, that is, Gods holy Religion and pure worship doe stand: then Dagon, that is, the Pope and Popery must needs fall to the ground.

Vse 2 Secondly, this serues to iustify our separation from them, Our separati­on from the Church of Rome, iusti­fied. we haue neyther offended God, nor wronged our selues, nor them in it; we haue done nothing therein, but what God hath commanded, the faithfull practised, and their owne tyrannous proceedings against vs haue forced vs vnto, except wee would perish with them; They charge vs with Schisme, but indeed the Schisme was not ours; It was Schisme in them to erect faction against the true Church, and to sway all with a strong hand against the rule of the Word, and the practise of the faithfull in former times; No Schisme to separate from the Church of Rome. And it is no Schisme to, separate from such schismatiques as they are: wee were of the Church before, when wee were amongst them; and we are of the Church still; then wee were of a more impure Church, now of a sounder; we stedde from them as men doe from the City for feare of infe­ction: Besides, since the Councell of Trent, there is much lesse colour of Schisme in vs; they then aban­doning vs vniustly, we might iustly forsake them, 1 Cor. 7.15. If the vnbelieuer depart, let him depart: But some will except thus, did Elias or Elisha so, by the Iewish Church, Except. 1. though it were idolatrous? I Answere, first, it is auouched by some, Answ. 1 they did: secondly, but then 2 the case was otherwise, for they were then tyed to [Page 187] one place of worship, we are not so. Secondly, some will except and say; Except. 2. Answ. but yee haue communion with them, being baptized at their hands? I Answer. It is true, but that was before wee knew throughly their corruptions; If our parents knew them, and yet brought vs to their Baptisme, whatsoeuer sinne was in that, was theirs, not ours; and the Sacrament is not thereby made to vs ineffectuall; Secondly, wee deny not communion with them in good things, as in Bap­tisme, which is for substance sound amongst them.

Thirdly, It teacheth vs thankfulnesse to God, that Vse. 3 hath so discouered and plainely reuealed them; Anti­christ is a mystery of iniquity, and so hath in a mystery beene carryed a long time, yea and to many thousands it is a mystery to this day: but vnto vs, blessed be God, It is opened and displayed, that we see and feele who is that Antichrist, and not onely so, but we are also de­liuered from them, euen from the darknes of Egypt, the cruelty of Pharaoh, and those Romish task masters, and from the bondage and slauery that our bodies and consciences we [...]e detained in, the Lord offering most gracious meanes, Luther, King Henry, &c.

Fourthly, What we are to thinke of such a [...] conti­nule in the Church of Rome. this teacheth vs what wee are to thinke Vse. 4 of such as continue in that state, are we to iudge them? No, let the Lord doe that: yet for satisfaction to the point, I Answer, eyther they are such as hould cor­respondency with the state, and then they are in a fear­full and damnable case; or else though they bee there liuing amongst them, they priuily hate and shun their corruptions, and these, like Nicodemus, sinne of feare­fulnes; Or else they doe not know their corruptions at all; and these sinne of ignorance, which if it bee affected, is a grosse sinne; or else they bee such as doe professe publiquely dislike of their chiefest abhomina­tions at the least, and these are in the best case, and through Gods mercy the [...] in a [...]opefull state.

Fifthly, and lastly, it teache [...] vs wisely to dinstin­guish [Page 188] of that whole body, and to giue the seuerall parts their right; wee haue many bitter inuectiues against them; that they are Apostates, Antichrist, Babylon, &c: which is directly to be vnderstood of the Papacy: Againe we say, they are a true Church, our Sister, &c: this is to bee vnderstood directly of the beleeuers a­mongst them, though because they are mingled toge­ther, each receiue the others titles: our acknowled­ging that she is a true visible Church, is no cause of boasting to them, or of feare in vs, that any should bee enamoured with her beautie, for looke on her deformities, and they are most vgly; And our accusa­tion that shee is Antichrist, &c. doth not preiudice the faithfull amongst them, as if wee did condemne euery particular; No, she hath some precious mem­bers, and for their sakes she is charitably to be censured of: there is a woe belongs to them that call euill good, or good euill, we preuent both these woes by this di­stinction.

WE haue, as ye haue heard, made our diui­sion of Churches into the Easterne and Westerne Churches; and we haue made an end of our discourse concerning the Easterne; And haue entred into the discourse concerning the Westerne; And these wee shewed were of two sorts; first, some that receiue and acknowledge the Pope to bee their head, as the Church of Rome and other her accompli­ces: secondly, some that refuse to communicate with her, at least in her abuses, and are therefore called the Reformed Churches; Concerning the former we haue spoken of them all in the name of the Church of Rome; for what is said against her, is said against them; as is the mother, so are her daughters.

Now therefore we come to speake of those that re­nounce the head-ship of the Pope, The second part of the distribution of the We­sterne chur­ches viz the Reformed Churches. 1 Why they be called Refor­med Church­ches. and refuse to com­municate with the Church of Rome: And are there­fore called the reformed Churches; for whereas the Church of Rome was sometime a true and sound visi­ble Church, but in processe of time did degenerate, and staine her selfe with sundry corruptions and abuses both in Doctrine and practise (as hath beene shewed) It pleased God to inlighten the minds of many godly and learned diuines amongst them, that they saw and dis­cerned these corruptions, and withall stirred vp their [Page 190] hearts to oppose openly against them, both by preach­ing and writing: Now those congregations that by these mens labours were called out of Babylon, and embraced a purer profession, did thereby gaine the name and title of reformed Churches, as leauing the Church of Rome, as a deformed Church, still wal­lowing in her owne corruptions; but themselues hauing recouered in some sort the ancient Beauty and Integri­ty of the ancient time, and sounder Churches.

First, of the causes of Re­formation.Now to make the way plaine before vs, wee will speake first, of the causes of this Reformation; secon­dly, of the manner of it: first, for the causes of this Reformation, they were waighty and necessary, many notorious errors, and grosse abhominations both in Doctrine and manners (as before we haue shewed) pos­sessing the whole body of that Church, yea the head, and all; such as the Christian world hath oft complai­ned of, and the godly had groned sore vnder the bur­den of them, for many yeeres, and could beare them no longer; so then they had waighty causes for this Reformation. Secondly, the manner of the carriage of it, Secondly, of the manner of reformation and herein 5. things. was approouable and good, they did nothing herein for the substance of the businesse, but that which might well beseeme Gods people, and whereof they had many commendable presidents of other godly men in like cases; For first, they gaue notice to that Church that 1 such and such corruptions were amongst them; secon­dly, 2 they made proofe out of the Scriptures, the onely Iudge in matters of Religion, that they were corrupti­ons: thirdly, they besought the guides and Gouernors 3 of the Church, as they tendred Gods truth and glory, and the peoples Saluation, for some speedy redresse of these things; fourthly, they denounced Gods Iudge­ments 4 against them, if they did not reforme, and that was their vtter ruine both here and for euer, if they did not hearken vnto them; fifthly, after all these meanes 5 vsed, and after long expectation of some good euent, [Page 191] and yet nothing d [...]ne, finding no amendment, but that indeede, matters did waxe worse and worse, that old burthens were continued, new imposed that were worse, their admonitions reiected, errors & corruptions stiffely maintained, & the seekers of reformation hated, reproached, persecuted, excōmunicated, and the like, fin­ding no redresse, they left them, & gaue them ouer, & as our Sauiour commanded his Apostles, so they shooke off the dust of their feete against them: As if they should haue said vnto them after this manner. Doe you serue what gods yee will, wee and our Congregations will serue the Lord, doe yee worship God, as yee list your selues, we will worship him after his owne will reuealed in his word, seeing we cannot procure a generall redresse of these corruptions amongst you; wee must and will redresse them in our selues; what could these men doe more then they did? or what fault iustly can be charged on these proceedings? The Papists deride and scoffe at this reformation, and deny it to be any reformation at all, but rather say they, it is an Innouation made by Heretikes, but till such time as they can proue the truth of God in his Word to be heresie, they shall be ne­uer able to conuince this for an hereticall Innouation, as they falsely and maliciously slander it, but in despight of their malice it must be acknowledged, and stand good for a godly and Religious reformation of things amisse; another manner of reformation then that of the Papists in the Councell of Trent; wherein though some things were well and commendably redrest, yet the whole Tenor of that reformation runnes on this promise, that the authority of the Pope be no way impeached; the Councell would haue some reformation, but yet, so as the Popes authority may not be m [...]ddled withall; wher­as that very authority is partly one of the chiefe corrup­tions it selfe, and partly th [...] mai [...] occasion and ground of all the rest, at least it is th [...] [...] hinderance, that the rest is not reformed [...] [...]at except that be refor­med, [Page 192] there can be no sound and through reformation at all; so that there is great difference betwixt their re­formation and ours: For wee square all by the rule of Gods Word; they by the authority of the Pope. So much of the reformed Church in generall.

The reason why these churches are called Prote­stant Chur­ches.There is also another Title that these Churches are stiled with, and that is Protestant Churches; the rea­son of that name is this: vpon the first sounding of the Gospell by Luther in Germany, there was great stirre, and much adoe among the people, and not onely there, but generally in all places: some embracing the Doctrine of Luther, others still continuing in the Popish Religion; the Emperour and the States consult together, how to pacifie these tumults, many meetings they had, and ma­ny Decrees they made against it: one Decree more fa­mous then the rest, was made at Spier in Germany, Anno 15 29. where it was enacted by the States of the empire, that men should not abolish the Masse, nor make any further change in Religion, till there should be a generall Councell to determine these differences; which because the people should not thinke they would delude them, they promise to call it within a conuenient time, within a yeere or thereabouts; This Decree was much distast­full to those Princes and States, that had ingaged them­selues with Luther in this worke of reformation; and therefore they made a generall protestation against it to this effect; That howsoeuer they did vnfainedly affect the peace of the State, both in Church and Common­wealth, and would willingly satisfie the Emperor in all that lawfully they might, yet because that reformation in hand was Gods owne worke, it must not tarry mans leysure, for God was to be obeyed before man, and ther­fore they were bound in conscience to proceede in it as they had begunne, whatsoeuer Decrees of men were to the contrary; notwithstanding, if any trouble did ensue of it, it was not their sinne, nor any fault in the cause, but in mens ill dispositions, that would abuse so good a [Page 193] cause to their bad purposes; vpon this very protestati­on it was, that then presently, and euer since, not onely there, but generally in all places, these Princes and States and all other men and Churches, approuing the reforma­tion, were called Protestants: The name we for our parts do neither greatly approue nor much dislike, yet seeing it was imposed vpon so good an occasion, that is, that Princely and Christian resolution to hold out zealously for God and his Religion, against all Decrees and threa­tenings of man, wee see no harme in it, and so are well enough content to beare and weare his Title. And so much be spoken in generall concerning the reformed Protestant Churches.

Now we are to descend to a more particular handling of these Churches, and so to the maine marke, These refor­med churches are more or lesse reformed. which all this while we specially aimed at; of these reformed Churches, some are more, some are lesse reformed, and each of these, either for Doctrine or Discipline; for some are more reformed in Doctrine then others, but lesse in Discipline; some are more disciplined then others, yet their Doctrine is not so sound as theirs, Churches ac­counted more refor­med. whose Disci­pline is faulty: The Churches in Geneua, France, and Holland, and others of that mould, both for Doctrine and Discipline are thought by some the best reformed; and yet I heare, that the Brownists deny euen Geneua to be a true Church; but first I see not but that they may say as much, and as iustly against their aduersaries, as their aduersaries against them: Besides if it be proued, that those which are lesse reformed, be true Churches, Churches accounted lesse reformed, and therrein first of the Lutheran churches, and herein of 3. things concerning them. it will necessarily follow, that these are so much the rather, and therefore we need not to bestow time and paines to proue them to be true Churches: Those that are ac­counted lesse reformed, are, as some thinke, the Lutheran Churches: The Lutheran Churches are lesse reformed for Doctrine: first we will speake of the Lutheran Churches, they are so called, because they maintaine certaine priuate opinions that Luther held, or at least is pre­tended [Page 194] to haue held contrary to the iudgement of other reformed Churches: for our better vnderstanding, I will speake first of their difference in opinion from vs; Se­condly of the tumults that haue risen betwixt vs and them, by reason of these differences; And thirdly, I will shew what wee are to esteeme of these Churches, First of their difference in opinion. notwistanding these differences: And first of their dif­ference in opinion, they are first more easie and fauoura­ble 1 in matter of Images then wee are, though they wor­ship 2 them not; besides, they teach that the elect may vtterly fall away from the estate of grace, which we de­ny: 3 but the greatest and mainest difference betwixt them and vs, is partly in the matter of vbiquity, and 4 partly in the matter of the Sacrament of the Lords Sup­per: For the first, they affirme that Christ euen accor­ding to his humane nature is euery where; whereas we hold and teach, and haue Gods Word for it, that since his ascention, his body is contained in one certain place, namely in heauen, Acts 3.21. So in the Sacrament they affirme that his body is really present in, vnder, and with the Bread and Wine; we say that Christ is really there onely to the faithfull Receiuer, and onely Sacramental­ly and Spiritually, and not bodily, as Iohn 6.63. These two be matters of very dangerous consequence, such as if they were throughly prest, they would giue a shrewd blow to the ouerthrowing of the truth of Christs hu­mane nature, for if Christ haue a true body, then it can­not be, but in one place at once. I am not heere to dis­cusse these points, but onely as falling in by the way, haply heereafter I may haue some fit opportunity to speake of them more fully; onely let it suffice for the present, that these their opinions, nor any of them, doe directly deny the foundation, nor any part thereof. So much for their opinions.

The second thing con­cerning the Lutheran churches, viz. the tumul [...]s and vnnatu­rall contenti­ons raised be­twixt vs and them. The Luthe­rans more bitter against vs, then a­gainst the Papists. And heerein, first what ex­ceptions the Papists take against vs for them.Secondly, the tumults and vnnaturall contentions raised betwixt vs and them, by reason of these diffe­rences; they are growne to a great heighth, very bitter [Page 195] and vncharitable on both sides, wee are bitter e­nough against them, but they (as men of fiery spirits) are maruellous bitter against vs, as bitter as against the Papists; yea, they are more bitter against vs, then they are against the Papists; I cannot thinke or speake of these things but with griefe of heart, therefore I will suppresse them in silence; it had beene best, if they had neuer beene broacht, but now that they are, it is best to bury them in silence and perpetuall obliuion; but yet seeing there are such dissentions, I will first shew what exception the Papists take against vs for them: Second­ly, what vse we are to make of them; For the first, the Papists reioyce greatly at it, it is meat and drinke to them, that we are thus together by the cares, and they insult ouer both parties, alleaging it as a firme exception, that therefore the reformed Churches are no true Chur­ches, and their Religion, no true Religion; this is a very malicious, but yet a very weake consequence; it is a malicious practice of theirs to build vp themselues on other mens ruines, yet when all is done, others ruines will make but a weake and sandy building: First, Answered di­uersly. wee will answer to the men, and then to the matter; first to the Papists we answer, what if there be dissention be­twixt vs, what get they by that? Indeed if they agreed with them in all things that they oppose vs, then it were some exception, but the maine difference betwixt the Lutherans and vs, is in the matter of vbiquity, and con­substantiaton, wherein they are as opposite to them as to vs, and therefore they haue little vantage by that: Besides, if dissention betwixt vs, make vs to be no true Church, then they are no true Church, for the Pa­pists themselues are at as great dissention, and as bitter one against another as euer wee were, and that not on­ly of old, but euen at this day, the Iesuits and Secular Priests maintaine a mortall hatred betwixt them; And therefore if this be a sufficient exception against vs, It is so also against them; and therefore wee answer them [Page 196] with Chirst in the Gospel, Hypocrite, first pul out the Beam out of thine owne eye, &c. Mat. 23.2. First, let them purge their Church of their owne dissentions and differences, and then let them charge ours: Secondly, wee answer to the thing or matter it selfe; that consent doth not al­wayes proue them to be a true Church that doe con­sent, nor that to be a true Religion that is consented in; neither doth dissent alwaies proue them to be a false Church that doe dissent in some things, nor that a false Religion that is in some things dissented in: First, con­sent proues not alwaies a true Church, nor a true Reli­gion; for then the Iewes should be a true Church, and their Religion true, because they all consented to cruci­fie Christ, and with one voyce cryed, Crucifie him, cru­cifie him; here is consent, and yet in the bloodiest mat­ter that euer was in the world: And so on the contrary, Peter & Paul, and Paul and Barnabas, should be of a false Church, and a false Religion, because they dissented and contended sharply, but this was nothing to ouerthrow the truth of their Religion, nor of the Church they were members of; yea, we see, oft times, that the worst mat­ters are carried with the greatest consent, and the best with great dissention, as it is in the body, that is the soundest body, that striues most to expell hurtfull hu­mours; so that is the soundest Church, that is most ex­ercised with bickerings against the aduersaries of the Truth, and in the true Church, it is needfull that there should be dissentions and heresies, that those that are approued may be knowne, 1 Cor. 11.18, 19. So much be spoken for the Papists exceptions which they take against vs for this dissention. Secōdly, what vses we are to make of these differences Now secondly, wee are to shew what vse we are to make of these dissentions and differences; surely, though wee will not name them, yet wee may 1 make many good vses of them; and first this should stirre vp our bowels of compassion to mourne for the breaches of Ierusalem, and to see the Lord dishonoured, and his truth blasphemed, and the Church miserably [Page 197] distracted, by mens infirmities, frailties and dissentions: Secondly, this discouers the diuells malice, that can­not 2 not endure to see the worke of God to goe on prospe­rously forward, but sets euen the builders themselues at variance, to hinder them from building and from ioy­ning together with one hand, against the common ad­uersarie, yea, he carries them into such outrage of pas­sion and speech, that thereby their persons and cause is much disgraced before the world; so that if they were censured by his outrage, they may seeme rather to be of the diuell then of God. Thirdly, heere wee may see the 3 corruption and weakenesse, if not wilfulnesse of men, that rather then they will disclaime their errors, and put vp disgracefull and opprobrious speeches, they passe not to set the whole Church of God on fire. Fourthly, hence 4 wee learne the nature of truth, that neuer comes forth, but incumbred with many oppositions, both within and without, and still mingled with some errors, and con­tentions, euen in the chiefe professors themselues. Lastly, 5 hence we learne the power, wisedome and goodnesse of God, so that doth restraine the rage of man, and the ma­lice of Satan, that howsoeuer we differ in some points, yet we agree in the chiefe, as in Iustification by faith alone; and howsoeuer, we differ among our selues, yet each of vs agree against Anti-Christ and Popery, with a common hand, though not so throughly as otherwise we might doe, yet so, as neither of vs yeeld one iot to the Papist, though they expected long ere this to haue deuoured both them and vs as a prey, or at least, that they should haue slept in a whole skinne (as wee say) working vpon the aduantage of our former dissenti­ons. The third thing concer­ning the Lu­theran chur­ches is, what wee are to e­steeme of them.

The third point is, what wee are to esteeme of these Churches, notwithstanding these errors and dissentions; Surlev, if we should condemne them as false Churches, wee should be very vncharitable and wicked: For they haue been the chiefest instrument vnder God of our cal­ling, [Page 198] therefore far be it from vs to deny them to bee a true Church; Besides we should wrong them much, for seeing they affirme directly the foundation, and euery part thereof, there is no colour why wee should giue such hard sentence against them: therefore, let vs e­steeme them as brethren, and acknowledge them to be Gods owne Churches, and let vs commiserate their blindnesse and ignorance, and let vs beare with their infirmities, and let vs passe by the wrongs they offer vs; and let vs blesse God for the good that is in them, and let vs intreate God to open their eyes, and to pacify their mindes, and to reconcile these vnhappy differen­ces that are betwixt vs, and to knit our hearts together in the bond of peace, that we may be all of one minde and iudgement, and speake one and the same thing. And so much bee spoken concerning the Lutheran Churches.

The second sort of Churches accounted reformed viz. our owne Church.Now we come to speake of our own Church, which hath beene the speciall reach, and shall bee the finall conclusion of this whole discourse; We are generally acknowledged by most Protestant Churches, that we are as well reformed in Doctrine, as any Church. It is Gods great mercy to vs, that we are so reformed in the best and weightiest things; And it is no small com­fort to vs, that wee haue the approbation of other Churches confessing for vs that we are a true Church of God, sound in the faith: so that if we doe faile in dis­cipline, as they say, yet the substance being sound, the danger is the lesse; Discipline makes onely for the Beauty of a Church, but yet neyther do [...]h the presence of it make a true Church; nor the absence of it cannot marre the life & being of a true Church, therfore if wee be not reformed herein as we should (for some refor­mation we haue, many points and parts of Discipline are farre better amongst vs, then in the Popish Chur­ches) yet as long as our faith is sound, the life and being of our Church is sound and good.

[Page 199]I will deliuer the point by way of Obseruation, Doctr. and that is this: The Church of England, euen as now it stands, though it be guilty of many saylings and weak­nesses, yet notwithstanding it is a true, and, in good measure, a sound visible Church of God: first, I doe ac­knowledge many faylings & weaknesses in our church, that I may not bee mistaken, as if I should smooth vp the State of our Church, as many doe, with all is well, when some things are amisse; or iustifie euery particular, because we haue many good things amongst vs; No, if there be any Baal amongst vs, let him plead for himselfe, I wil not plead for him; Secondly, I say, that it is not onely a true, but in some good measure a sound visible Church, to distinguish it from other, The Church of England if a true and sound Church too in some good measure Churches, specially from the Church of Rome, which in some sense, as we shewed, is a true visible church, but ve­ry vnsound, but ours is true & sound too, & that in some good measure; The want of which difference rightly ob­serued, The whole company of Professors in England make one nationall Church. And this speech iustifi­ed by 3 rea­sons. hath caused many vncharitable censures to passe from vs against the church of Rome, & from the separa­tists against vs; Thirdly, I speake of the Church of England indefinitely, which seemes strange in some eares, that the whole company of professors in Eng­land, should be called one Church, and so make a na­tionall Church, which, say they, is meerely a humane inuention, not warrantable by the Word; but to iusti­fie this speech against their exception, take these rea­sons, First, where there are many particulars of one and the same kinde, there must bee acknowledged by 1 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 [Page 200] of one, and the same kinde, they all may rightly be tearmed, and comprehended vnder one name, that 2 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; 3 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, 4 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; It is a true Church. The reason before men­tioned, prouing the Greeke, Romane, and Lutheran [Page] 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, Reasons to proue it to be a sound visible Church in some good measure. 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; The Separa­tists excepti­ons. Except. 1 [...]. Answ, 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 [Page] serue for some passage and carriages touching Gods Seruice, Except. 2. Answ. 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; [Page 202] yea our very aduersaries may witnesse for vs in this; Aynsworthe, saith; Aynsw. 11. I doubt not but your Doctrine hath saued many, therefore it must needs bee the same Do­ctrine of faith, which makes the true Church inuisible: And so Iohnson acknowledgeth that very many amongst vs are true Christians by that knowledge and faith which here they haue attayned vnto, only setting them a part from the constitutions of our Church; and if any man elsewhere in the world doe truely beleeue and obey that faith which we professe, who can deny him to bee a member of the true inuisible Church; Our Church therefore professing to beleeue and obey the same sauing faith which the inuisible Church doth true­ly beleeue and obey, and which is of some amongst vs truely beleeued and obeyed; therefore our Church must needs be a true, a sound visible Church.

The third reason is drawen from the effects of the Reas. 3 Doctrine and ministery of our Church, and is thus fra­med; That Church whose Doctrine and ministery by Gods blessing is so effectuall, that ordinarily it workes sauing faith in the hearts of the hearers, is a true, and in some good measure a sound visible Church: But the Doctrine and ministery of the Church of England by Gods blessing is so effectuall, that ordinarily it workes sauing faith in the hearts of the hearers; And therefore the Church of England is a true and a sound visible Church; The Proposi [...]ion is proued, Rom. 10.17. faith comes by hearing, and hearing by the Word of God; where the Apostle proues that ordinarily the Word is power­full to beget faith in the [...]earers, being preached by such as are sent of God, Verse 15. and therefore our mini­stery doing the same, is a true ministery sent of God, and so our Church a true, and in some good measure a sound Church of God; But our aduersaries except a­gainst vs, that our Ministers are not sent, Aynsw. 25.26. Except 1 Answ. nor haue a lawfull calling from God; I Answer, the place proues that such whose Doctrine and Ministery doe ordinarily [Page] [...] [Page 202] [...] [Page 204] worke faith, are sent of God, but such are ours, and therefore they are sent of God; Except. 2. And that our mi­nisters haue a lawfull sending; shall, God willing, bee shewed hereafter; They except againe and say, that in their assemblies there are many more conuerted, then in our Churches? Answ. I Answer, was there any of these as­semblies such, that in any one of them ordinarily there were such effects? If there were, then that assemblie was a church; but if it were extraordinary, then the exception is nothing to this purpose: Exept. 3. But they except againe, that others conuert also by conference and dis­putation, and that out of a visible Church? Answ. I Answer doth not that argue, that such men embrace the sauing faith, at least in profession? and therefore when this is done by an ordinary ministery, in a visible congre­gation; doth it not hence follow, that such an assembly dot at least in profession hold the sauing faith, & is so a true, and in some good measure a sound visible Church: But the Doctrine and Ministery of our Church workes such effects and that ordinarily, as by daily experience appeares; And therefore our Church is a true, and in some good measure a sound visible Church: But say they, Ob: Answ. It is not ordinary in our churches, but onely ex­traordinary, as it is amongst the Papists; I Answere, what is ordinary? That is ordinary which is vsually done, and that by such meanes as are ordained for that purpose; But this is done by our Doctrine and mini­stery, which are the meanes ordained to beget faith, and is ordinarily and vsually done, not now and then, in one or two, but it is done dayly, and many experiments confirme it, as any may be an eye witnesse of it, that liues amongst vs; Besides when a man is conuerted to God, out of the office of the ministery, as by confe­rence, disputation, &c: that they acknowledge to bee ordinary; else this is a meere cauill, not opposing our Proposition; but where one is so wonne, many are wonne by our Ministeries, and therefore to deny this to [Page 205] be ordinary amongst vs, which oftentimes produceth such effects, and yet to alledge the other as an ordina­ry meanes, which yet is but seldome so effectuall, is not ingeniously nor sensibly, much lesse charitably done; Sure I am, if that be ordinary, then ours is much more, there being an especiall promise to our publique labours herein. And therefore these reasons considered, It follows that our Church is a true, and a sound visible Church.

The vses are these; first, for instruction; Secondly, Vse 1. for in­struction di­uersly. for reproofe: The vses for instruction are these; first, Is it so that the Church of England is a true and a sound visible Church? Then this teacheth vs, that law­fully 1 & safely it may be communicated withal, We may safe­ly communi­cate & ioyne with the Church of England. without dishonour to God, or iust offence to any of the faith­full, or danger to our owne soules, or scruple of con­science; And this we must not onely know, but wee must practise it, all those that liue within this land, and so haue opportunity to be members of our Church, they may and must come and ioyne in communion with vs, and repaire to our assemblies, and heare our Ministers, and professe obedience to our faith. God requires this, Deut. 12.5. ye shall seeke the place which the Lord thy God shall chuse out of all your tribes to put his name there, and there to dwell, and thither thou shalt come; and as God commands it, so his children haue practi­sed it, as Dauid, Psal. 26 5, 6, 8, I haue hated the assem­bly of the wicked. I will wash mine hands in innocency, oh Lord, & compasse thine Altar; Oh Lord I haue loued the habi­tation of thine house, and the place where thine honour dwel­leth; And so the faithfull that were newly conuerted, Act. 2.42. continued in the Apostles Doctrine and fellow­ship, and breaking of bread and Prayers; And in the 47. It is said, the Lord added to the Church from day to day, such as should be saued: And therefore such as be not ioyned to our Church, must resolue to ioyne; and those that are already ioyned, must continue their communion [Page 206] with her; And there are also many particular motiues to induce to it, which I alleadge not as reasons to proue directly, that necessarily we must ioyne, but they may serue onely as perswasions to a man well affected, and not carried away with preiudice, Motiues to moue to ioyne with our Church. that hee may safely communicate with our Church: First, if there were no other motiue but this, it were sufficient, we hould the 1.2. foundation. The second motiue is this; we haue the whole Doctrine of sauing faith taught amongst vs, and in some good measure truely profest if any Church can teach any one substantial article of sound Religion that we professe not, then we may more colourably be for­saken; but seeing it is not so, there is no iust cause or pretence, but that they may communicate with vs; whither would they goe, we haue the words of eternall 3 life? as Peter said to our Sauiour, Iohn 6.68. Thirdly, we haue a powerfull Ministery, to exhort, reproue, comfort, &c. to beget faith where it is wanting, to in­crease and confirme faith where it is begun; to per­swade men to holy obedience, and to renounce their sinnes, and to make restitution of wrongs, and to bee sound in Religion, and to hunger and thirst after right­ousnes, and to bee zealous for Gods glory, and for all good duties; And therefore wee are [...]o communicate with this Church where the ministery is thus power­full, and if we forsake her, it were iust with God to giue vs ouer to our former errors and worse courses; 4 The fourth motiue to perswade vs to ioyne in commu­nion with the Church of England, and not to forsake her, is this; we our selues here had our new birth, euen in this Church and by this Church; and therefore wee haue great cause to be louing and kindly affected, and to carry our selues dutifully vnto her; as the child to the mother that bare him; and if we doe not rest with­in her communion, but goe from her, how iustly may we feare to mis-led, and eyther relapse into former, or 5 runne into new errors. Fifthly many of our aduersaries [Page 207] were here begotten too; the soundest part of that faith, which the best of our Separtists haue, they learned and attayned vnto in our church; therefore the greater is their sinne, first, to flye from vs: secondly, to deny her to be their mother: and thirdly, to pursue her with so many obloquies and repreaches, as if shee were no Church of God. Sixthly, our Church hath beene 6 planted and sealed vp by the bloud of many precious and glorious Martyrs; which of vs, is not verily per­swaded, that Bradford, Latimer, &c: are now mem­bers of the triumphant Church in heauen? then desire to be and to continue members of the same visible mili­tant Church on earth, renounce communion with them here, and renounce communion with them in heauen. Seuenthly, consider what a shelter our Church hath 7 beene to many afflicted churches, French and Dutch, &c: if they, being Gods true churches, flye for succour to vs, and are safe vnder our shadow, shal not we ioyful­ly and gladly continue vnder it, but fly away? If persecu­tion should come, we would be glad in our hearts, that we had such a shelter; Let vs not bee alienated from that good estate, because we haue it, which if we wan­ted we would esteeme most precious, and vndergoe any labour to recouer it. Eightly, consider the mira­culous 8 planting, and preseruing, of our Church, for ma­ny yeeres: first, planted by King Edward, a childe, then preserued in Queene Elizabeth time, being but a woman, against the whole rable of Gods enemies, Pope, and Spaniard, and Sathan himselfe, and all his Instruments, this is no small token that God tooke no­tice of vs, as of his owne Church, and therefore may be motiue to vs to communicate with her. Ninthly, all other Reformed Churches acknowledge vs to bee a 9 true Church, and reioyce for vs, yea euen those that are most against vs for Discipline, (as Beza) yet pray for vs, and for the continuance of our State, euen as it is, to many generations, they are wise, Religious, Im­partiall, [Page 208] yet they approoue vs; Me thinks it should astonish the Separatists, that all are for vs, but they as if they were holier and wiser then all others; sure­ly, it should much incourage vs to keepe our hold, and to haue them in great iealously, because they haue deceiued themselues, and would deceiue vs. Last­ly, who are they that condemne vs? None but Pa­pists, and some hot turbulent Spirits that haue a great felicity in ouerthrowing the Societies of other Church­es, and yet cannot throughly agree amongst themselues, what is to bee done in their owne Churches; So much for the first Instruction.

2 things taught in this vse viz. Thank­fulnes in two respects. Secondly, this teacheth vs thankefulnesse to God, and that in two kindes; First, that God hath beene so fauorable to this Land, as to inlighten the people therof, by the preaching of the word, and other meanes 1 of Saluation, so that now they are a true and a sound visible Church; heretofore they sate in darknesse, and in the shaddow of death, in heathenisme, Popery, & g [...]osse Ignorance; but blessed bee God, a light, a blessed and glorious Light, euen the Light of the Gospell of our Lord Iesus Christ, hath shined on them, and doth shine on them, so that they see their sinnes, and the way of Sal­uation; how many Nations are still ouerwhelmed, some with Paganisme, some with Iudaisme, some with Mahometisme, and some with Popery; but our Nation hath the true Religion and sauing faith, and that not onely profest, but in some good measure practised too; this is the Lords doing, and therefore we should bee 2 thankfull to him for it. Secondly, it teacheth euery one of vs in particular to be thankfull to God that our Birth and life hath beene respi [...]ed to these times of Light; if the Lord should haue watched vs a good time, we could haue had no better then this; if wee had beene borne an hundred or two hundred yeeres since, what times of blindnesse had wee been borne in? But now [...]h [...] wee are borne and liue in this great Light, that is, [Page 209] in the bosome of a true, and in a sound visible Church, except we will wilfully neglect such meanes of Salua­tion, we may bee saued: And therefore while we haue this Light, let vs labour to walke in the Light, as Children of the Light; And let vs bring forth fruits worthy of this Light, let vs liue more graciously and holily, then those that want this Light, that so it may appeare to the world, that there is a difference in mens liues, as well as in their Religion. Lastly, Third thing in this vse. let vs pray to God for the continuance of this Light, to ou [...] poore posterity, that are yet vnborne, that they may be as well prouided for herein, as we are euen to the worlds end; And therefore it stands vs in hand by Prayers and teares to intreate God, not onely that the Gospell may bee in our dayes, but that it may continue to our Children, and to our Childrens children, so long as the world en­dures; And so much for the vses of Instruction. Second vse of reproofe. The other vses for Reproofe, though they haue beene hand­led heretofore by the way, yet in the next Lecture I will handle them purposely.

IN the last Lecture we spake of the Refor­med Churches, and so at length, wee came to speake in particular of our own Church, the Church of England: And we deliuered this Obseruation concerning the same; Namely, That the Church of England, euen as now it stands, though it haue many failings, and weaknesse in it, yet notwith­standing, it is a true and a sound visible Church; I did explaine this Obseruation, and made proofe of it by sun­dry Reasons; I haue also entred into the vses thereof, which I shewed were of two sorts; the first for instru­ction, the second for reproofe, wee haue handled the first sort, and now we are to come to the second sort of vses.

Wherein two sorts of Ad­uersaries are reprooued. 3. the Papists.And they are of Reproofe, and that of two sorts of Ad­uersaries; the Papists and the Separatists; for we are close beset, and hardly assaulted on both sides; The Papist on the one side exclaimes, that we are no Church, or a false one, because we are separated from them; and the Sepa­ratists on the other side exclaime so too, and therefore haue separated from vs; and yet neither doth the Pa­pist acknowledge the Separatist to be a true Church, nor the Separatist acknowledge the Papist to bee so; Manasseth against Ephraim, and Ephraim against Manasseth, and both against Iudah, Esa 9.21. And so the Papist is a­gainst [Page 211] the Seperatist, and the Seperatist against the Pa­pist, and both against our Church of England; Each of them crying out with open mouth against the Church of England, and our standing therein: And the Papist thinks wee cannot iustifie our, selues against their exceptions, but that we must incline to the Seperatists; And the Se­peratists boast, that wee cannot acquit our selues of their exceptions, but that wee must incline to Popery: here then is our present taske, how to deliuer our selues from both these Aduersaries, that we may fall foule on neither; they doe not assault vs both in the same kinde, nor about one and the same thing; Each of them haue their seuerall Quarrell, and each doe mannage a seuerall fight against vs, and therefore we must frame our seuerall defences ac­cordingly against them: The Papist hee strikes mainely against our Religion, the very life of our Church; The Seperatist strikes specially at the State of our Church; The exceptions of the Papist is the more dangerous, but yet altogether vniust and vntrue; Our Church and religi­on is war­ranted a­gainst the Papists by prouing that our reli [...]ion is better then the religi­on of the Church of Rome which is proued by the cal­l [...]ng out of six or se­uen of the principall differen­ces be­tweene them and vs. that of the Seperatist may seeme to haue some more colour of Truth in some points, but is much lesse dangerous: First, wee will be­ginne with the Papist, as being the ancienter enemy of the two, and his Quarrell the greater; And because he excepts against our Religion, we will ballance their Re­ligion and ours together, and so put the matter to triall and ioyne in this Issue, whether their Religion be better then ours, or our Religion better then theirs; And be­cause false Ballances are an abomination to the Lord, we will disclaime them; Carnall Reason, outward Pompe, plausible shewes, and probabilities are deceitfull waights not fit for this vse; Let vs bring them to the Scales of the Sanctuary, and examine them by the equall and true waights of the Lord himselfe, that is, by such spiritu­all and sound considerations, as the holy things of God are to be esteemed and tried by; it were ted [...]ous, if not infinite, to reckon vp all the diff [...]rences betwixt them and vs; I will therefore cull out six or seauen of the prin­cipall [Page 212] for Instances; and thereby yee may iudge of the rest: And I will weigh them in foure exceptionlesse Bal­lances, and make it plaine, God willing, in euery one of these six or seauen Instances, by euery of these foure Bal­lances, that our Religion will hold waight, full waight downe to the ground; and that theirs is too light, not worthy to be brought to the Beame: weighed by foure ballances. The foure Ballan­ces, that wee will weigh these Instances in, are first, the Ballance of Gods glory; Secondly, the Ballance of Gods 1 Word; Thirdly, the Ballance of true holinesse; Fourthly 2 the Ballance of peace of conscience: The Instances of the 3 differences betwixt them and vs, which we will weigh 4 in these Ballances are these: The points which are weighed and wher­by the tri­all is made are. The first is of the sufficien­cy of Scripture and the absolute Authority it hath aboue the Church and Traditions; The second is of Gods free grace against mans freewill; The third is of iustificati­on by faith alone, against mans, of merits, The fourth is of Christ our onely Aduocate, against other Intercessors. The fifth is of the spirituall worship of God against I­mages; 7 The sixth is of our Communion against their Masse: The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing, that all may looke into them with their owne eyes, against their car­riage of all in a cloud, and shaddow, and huckurmucker; of these in order: And first let vs weigh these seuen In­stances, in the first Ballance, and that is the Ballance of Gods Glory: For, that is the best and truest Religion of God, that tends most directly and intirely to Gods Glo­ry; All that wee doe, must bee framed and referred to Gods glory, 1 Cor. 10.31. specially our Religion, Col. 3.16.17. And if men should deuise a Religion for any God, true or false, they would resoule, That that were the best Religion, whereby that God, to whom it is e­rected, might bee most glorified; yea, our very Religi­on it selfe, what is it? But our worshipping of, belee­uing in, calling vpon, and obeying God, which is no­thing else but our very glorifying of God: But the Re­ligion [Page 213] professed by the Church of England doth most di­rectly and intirely tend to Gods Glory; and the Popish Religion doth not, but contrarily it tends to his Disho­nour, and therefore our Religion is the true Religion of God, theirs is not; as wee shall see in these Instances: The first is concerning the sufficiency of Scripture, 1. weighed in the first ballance viz. Gods glory. and the absolute authority thereof, aboue the Church and Traditions, put this into the Ballance of Gods Glory, and admit, as we doe; that the Scripture is sufficient in it selfe, and hath absolute Authority aboue the Church and Traditions, and see how Gods Glory is thereby ad­uanced, for thereby God is acknowledged to haue pro­uided most bountifully and sufficiently for his Church, a perfect rule of faith and life, that needes no addition, and thereby God shall rule by his owne will and Lawes, and bee worshiped by his owne ordinances onely, all which are matters of Gods greatest honour: But de­ny this, as the Papists doe, and preferre or equall the Church with the Scripture, and mingle Traditions with Gods Word, and all this Glory shall be much ecclipsed. The second Instance is of Gods free-grace, The se­cond In­stance weighed by the first Ballance. against mans free-will; Admit that all the good we do or haue, pro­ceeds meerely from the grace and Spirit of God, with­out any will or towardlinesse to good in our selues: And the Lord is thereby rightly and truely glorified; If wee haue no sufficiency of our selues, no not to thinke well; but that the will and the deede, be both from Gods grace. If we haue nothing in Abilty or desire or en­deuour, but as wee are effectually mooued by the Spirit, then the whole glory of our working (which is the great­est honour we can here doe to God) is wholly ascribed vnto God alone: But deny this, as the Papists doe, and auouch that there is some freedome in our owne will to good, then God doth the lesse for vs, and so doth the lesse glorifie himselfe on vs, extoll man (in this corrupt e­state) and dishonour God, but dishonour man herein, and extoll God. The third Instance is of Iustification by [Page 214] faith alone against mans merits; The third Instance weighed by the first ballance. If it be said, as we say, That wee are iustified by faith alone without mans me­rits, and we yeeld to Christ Iesus the glory and preroga­tiue of our alone and all-sufficient Sauiour, and we mag­nifie his righteousnesse, as being of that infinite worth and power in and by it selfe, as to make vs truely and per­fectly righteous that beleeue it, which as his proper due is directly assigned of his father, and iustly challen­ged by himselfe, and worthily obtained by his doings, sufferings and victory: But say, as the Papists doe, that wee doe merit some fauour with God by our owne good works, and then we detract from Christs glory, and make men compartners together with Christ in this glorious worke of Iustification. The fourth Instance weighed by the same bal­lance. The fourth Instance is concerning Christ our onely Aduocate, against other In­tercessors: Say with vs, that Christ alone presents our suits to God, and makes them auaileable with God, and that he is to be called vpon, as our onely Intercessor; and then we giue him the due honour of his place & office of Mediatorship, Ioh. 14.13. For his Intercession is a spe­ciall part of that office, as well as Redemption, wherein if he be acknowledged to bee, as we make him, our alone Intercessor, he is much magnified: But if others be ioy­ned with him, as they make it, hee is much disparaged, as being not sufficient of himselfe, but needs others helpe, or at least in that office, being but of smaller moment, such as the Saints might mannage well enough; And so not Christ onely, but God the Father also is much dis­honoured, The fifth Instance ballanced by the same rule. that would put his owne Sonne to that, which meaner persons might doe as well as hee. The fifth In­stance is concerning the spirituall worship of God, a­gainst Images; Let vs worship God, as we teach, onely in Spirit and Truth without an Image, and he is rightly and truely worshipped, being serued as he is, a most glo­rious Spirit free from any matter, or forme, or outward apprehension, and impossible to be expressed by any sen­sible Representation whatsoeuer: But worship him in [Page 215] or by an Image, as they teach and practise, and we can­not but defile our selues, and in some sort the Lords great maiesty to our selues, by many grosse, carnall, bodily, and materiall thoughts, and imaginations, wholly mis-be­seeming the purity of Gods nature, being and maiesty, as if hee were a carnall, bodily, or manly God, then which nothing can bee more contrary to his nature and will, and so not more derogatory to his glory. The sixth instance tryed by the same rule. The sixth instance is of our Communion, against their Masse: Celebrate the memoriall of Christs death, as we doe, in the holy Sacrament of the Lords Supper, and the Sacrifice of Christ once offered by himselfe on the crosse, is thereby aduanced and acknowledged to bee a most perfect and sufficient, expiation by it selfe of all our sins, hereby it is only remembred and shewed according to the institution, but not repeated; But celebrate the death of Christ in the Popish Masse, which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead, and how can Christ once sacrificed be more disparaged. The last instance tryed by the same rule. The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs, that all may looke into them with their owne eyes, against their carriage of all in a cloud and shaddow, and hukermucker; Let Prayer be made in a knowne tongue, and wee honour God, not with lips onely, but with vnderstanding too: but let it be made in an vnknowne tongue, as it is in Po­pery: and we dishonour God, babling and prattling to him we know not what: Let the Scripture bee free and common to all, that euery one may reade and vnderstand, and the Lord is glorified in the comfort, knowledge, faith, and obedience of many: But let the Word bee kept from the people, and then they cannot know God, and so cannot honour him: let men haue an explicite faith, to vnderstand and beleeue particularly for them­selues all things necessary to saluation; and they shall glorifie God in giuing a reason of the hope that is them, 1 [Page 216] Pet. 3.15. But if they be content with an implicite faith, onely to beleeue as the Church beleeues, they shall dis­honour God, in their blindnesse and ignorance, and hard­ly shall the Lord be glorified in their Saluation; God is iealous of his owne glory, and so must all that professe his name; and the more iealous we are of that, and zealous for it, the more truely Religious we are; If wee bee out of our wits (saith the Apostle) we are it to God, 2 Cor. 5.3, So we see in these seuen instances, that our Religion is full weight in this ballance of Gods glory, and the Reli­gion of Popery too light, not worthy to be tryed in this Beame.

The same things try­ed in the second ballance, viz. Gods Word.The second ballance wherein we will try our Religion and theirs, in these seuen instances, is in the ballance of Gods Word; for it is not enough to ayme at Gods glo­ry in our owne intention, but after his direction, for hee cannot be truely glorified, but so as himselfe teacheth in his word; That is the best and true Religion of God, tha [...] is most agreeable to Gods Word, and that is the worst that most disagrees with Gods Word, Leuit. 18.4.5. ye shall doe after my iudgements, and seeke mine ordinances, And Iohn 5.39. Search the Scriptures, Mat. 15.9. In vaine they worshipme teaching for doctrine mens precepts. And 1 Ioh. 4.5. he that knoweth God, heareth vs, &c: where is Gods Re­ligion to be found, but in Gods book? As the Iewes reli­gion is found in their talmud; & the Turkes in their Alco­an: But the religion professed in our Church is most agree­able to Gods Word, and the Religion of Popery is not agreeable thereto; therfore our Religion is the true Reli­gion: That ours is most agreeable to Gods Word, & not theirs, The first instance tryed by the second rule. see it in the first instance; The sufficiency of Scripture, and the absolute authority it hath aboue the Church and traditions; this is agreeable to that in the 2 Tim. 3.16, 17. for the whole Scripture is giuen by inspiration from God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnes, that the man of God may be absolute being made perfect vnto all good workes; And Iohn 10.27. [Page 217] my sheepe heare my voyce, and I know them, and they follow me, and 5. Verse, they will not follow a stranger, but flye from him, for they know not the voyce of strangers; For that which the Papists alleadge for the Church, that shee is to bee heard, Matth. 18.17. It is to be vnderstood subordina­tely to the word, that is, so farre as the Church is aduised by God in his Word, and for that which they alleadge for traditions, out of the 2 Thes. 2.15. keepe the instructions which ye haue beene taught, eyther by word, or by Epistle; by word and Epistle are meant one and the same thing, onely the manner of deliuery was diuers, sometimes by word, sometimes by Epistle: And seeing the authority of the Church aboue the Scripture and traditions, bee each of them a disparagment to the word, except the word should disparage it selfe, (which no wise man can imagine) there is no seeking for any warrant for them within the word. The second instance, Gods free grace, The se­cond in­stance try­ed by the second rule. against mans free will; Our Religion teacheth according to Gods Word, Phil. 2.13. that it is God which worketh in vs both the will and the deed; And 2 Cor. 3.5. that we are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiency is of God; And Ier. 31.18, Conuert thou me And there is no colour of any one direct place to the con­trary in all the Scripture; There are some indirect alle­gations by way of inference from Gods commande­ments, bidding vs to doe well, and from his promises, if we doe well; which rather send vs to God for that which we cannot doe of our selues, then imply any abi­lity for the doing of them in our selues. The third instance tryed by the second rule. The third in­stance, iustification by faith alone, against mans merits, we teach according to the Scripture, Rom. 3.20, 28 that by the workes of the law, no flesh shall bee iustified. But that a man is iustified by faith without the workes of the law. And Gal. 2.16. A man is not iustified by the workes of the law, but by the faith of Iesus Christ; And Ephes. 2.8, 9. by grace ye are saued through faith, not of workes, &c: And Titus 3.5. not by the workes of righteousnesse which wee haue [Page 218] done, but according to his mercy he saued vs: That which the Papists pretend to the contrary, Iames 2.24. yee see then how that of workes a man is iustified, and not of faith onely, doth not crosse the former, except they wil blaspheme and say, that God doth contradict himselfe, but is plainely spoken of another saith, that is dead, Verse 90. whereas iustifying faith is a liuing faith; and of another iustifica­tion that is before man, as Verse 18. whereas this is be­fore God. The fourth instance tryed by the second [...]ule. The fourth instance, Christ our onely aduo­cate, against other intercessors, wee hold and teach ac­cording to the Scripture, 1 Iohn 2.1.2. that wee haue an Aduocate with the Father, Iesus Christ the iust, and hee is the reconciliation for our sinnes; And Reuel. 8.3. Another Angell came and stood before the Altar, hauing a golden censor, and much odours were giuen vnto him, that he should offer with the Prayers of all Saints: This Angell is Christ, who as the high Priest in the Law, Exod. 28.38. doth appeare before God, making the Prayers of the Saints accepta­ble to God; And there is not any shew of warrant in the word, neyther for any one, no nor for all the Saints toge­ther to doe the like; The fift in­stance try­ed by the second rule. The fifth instance, the spirituall worship of God, against images; Our Religion teacheth according to the Word, Iohn 4.23.24. that all true wor­shippers shall worship the Father in Spirit and truth, for the Father requireth euen such to worship him; God is a Spirit, and they that worship him, must worship him in Spirit and truth; And Exod. 20.4, 5. Thou shalt make thee no grauen Image, thou shalt not bowe downe to them &c: This second Commandement is so plaine for this, that the Papists leaue it out in some of their Catechismes, and make vp the number of ten Commandements, by diui­ding the last: And there is not one tit [...]le of Scripture for Images, neyther precept, dispensation, exception, or ex­ample approoued; The sixth instance tryed by second [...]rule. but on the contrary they are fearefully threatned, and strangely punished. The sixth instance, Our Communion against their Masse: Our Communion is warranted by Gods Word, 1 Cor. 10.16. the Cuppe of [Page 219] blessing which we blesse, is it not the Communion of the blood of Christ, &c? And 1 Cor. 11.23, 24, 25, &c: whereas their Masse hath no warrant at all in the Word, not so much as the name of it found there, nor in the Nature of any propitiatory Sacrifice, The se­uenth In­stance tri­ed by the second rule. nor any Intimation of repea­ting it, but directly the contrary, as wee may see, Hebr. 10.10, 14. the offering of the body of Christ once made with one offering, &c: The seuenth Instance, our carriage of the meanes of Saluation in open sight against their carri­age of all in a cloude; Our prayers made in a knowne Tongue are warranted in the word, 1 Cor. 14.14, 15. If I pray in a strange Tongue, my spirit prayeth, but my vnderstand­ing is without fruite, what is it then? I will pray with the Spirit, but I will pray with vnderstanding also, &c: And so for the word to be free and common to all, as it is with vs, hath his warrant, Matth. 5.15. neither doe men light a candle, and put it vnder a Bushell, but on a candlesticke, and it giueth light to all that are in the house, And Prou. 9.4, 5. who is simple, let him come hither, &c: And Esa. 55.1.3. Loe, euery one that thirsteth, come ye to the waters, &c: encline your eares and come vnto me, and your soule shall liue: So likewise hath an explicite faith his warrant, Ioh. 9.35. Doest thou beleeue in the Son of God, where our Sauiour requires an ex­plicite and particular faith, in the blinde man. And in the 1 Pet. 3.15. the Apostle would haue vs bee rea­dy alwaies to giue an Answer to euery man, that asketh vs a Reason of the hope that is in vs, &c: That which the Pa­pists pretend to the contrary, Matth. 7.6. Giue yee not that which is Holy to Doggs, &c: is a malicious peruer­ting of Christs Words, to his peoples destruction, and their owne Ruine; Thus wee see that their Religion is too light, and oars full weight in this second Ballance of Gods word.

Let vs try them in the third Ballance: The same things tri­ed in the third bal [...] The Ballance of true holinesse; That is the best and true Religion of God, that is most powerfull to worke Holinesse of heart and life; for God is holy, and our calling, and the end of [...] [Page 222] what cold deuotion will there be in vs, and what hourely prayers, and little faith, and lesse reuerence, as dealing with men, and not with God himselfe. For the fifth instance; The fift instance tryed by the third rule. If wee worship God in Spirit, without Images, it workes in vs Spiritualnesse and truth, for wee presenting our selues in all our worship nakedly, without any Image before the Lord, as before a pure Spirit, wee are stirred vp thereby, and growne by vse to frame our selues to his owne Image, to be spirituall men, and spiri­tually minded, & spiritually affected; our vnderstanding, will, thoughts, desires, meditations, and courses, will be spirituall and heauenly, lifted vp to an higher strayne in affection, and eleuation of Spirit, the onely meanes whereby to be truely renewed in the Spirit of our minds, it will be a notable meanes against all carelesnesse, and Hypocrisie, The sixt instance tryed by the third rule. and formality in our hearts and liues. Sixth­ly, our spirituall and true Communion with Christ, a­gainst their Masse: By this Communion Christ spiritu­ally enters into vs, and stirs vs vp to the life of God, and incorporates vs, into his mysticall body, here faith doth her right office; in discerning the Lords Body with a spi­rituall eye, and applying Christ, and his death, and me­rits, soundly to the heart of the receiuer, and feeding vpon Christ in heauen at Gods right hand; whereas in the Masse, there is but the flesh, which without the Spirit profiteth nothing; and the bodily eye and hand, and mouth, and belly, doe in a manner all, & faith doth little, or nothing. Seuenthly, if the meanes of Saluation be carried openly, The 7. instance tryed by the third rule. and not in a cloude; then all is done in knowledge, and vnderstanding; And then there is an holy will, desire, deuotion, affection, and endeuoure to serue the Lord in an holy manner, as may best beseeme him, and them; It is a foolish doctrine of the Papists; That ignorance is the mother of deuotion, it must needs be a blind and gracelesse deuotion in th [...]t minde, where knowledge hath not first inlightned the vnder­standing.

[Page 223]Let vs now come to the fourth and last ballance, The same things try­ed by the fourth rule viz. com­fort of conscience and therin try our religion and theirs, in these seuen instances, and that is the ballance of comfort of conscience; that is the true Religion, that bringeth soundest comfort of con­science, for that is the right Gospell, that brings glad tydings of peace to the afflicted soule; and agrees dire­ctly with Christs spirituall office, Esay 61.1. The Spirit of the Lord is vpon me, therefore hath the Lord anointed me, he hath sent me to preach good tydings to the poore, to binde vp the broken hearted &c: and Matth. 11.28. But the Religion of our Church brings sound comfort to the conscience; and the Popish Religion doth not so; but rather purposely afflicts mens consciences, then comfort them, terrifying them with a slauish feare, nourishing the Spirit of bondage and bringing men backe, as it were, to the Law againe; Therefore our Religion is the true Re­ligion, theirs is the false: The first instance tryed by the fourth rule. See this in the first instance waighed in this Ballance; The sufficiency of the Scrip­ture sets the conscience at rest, as hauing all that is need­full to be beleeued or done, set plainely before vs in Gods Booke; so that we need not wander after vncertainties and doubtings, but we may know what wee must trust vnto; And the absolute command of Scripture conuinces the conscience, that it is well done, and both together as­sures the conscience of him that endeauours truely to frame himselfe thereunto, that he is in the right way to heauen, and in the certaine state of grace and Saluation; Secondly, if all be of Gods free grace, The se­cond in­stance try­ed by the fourth rule. and not of mans free will, then wee are singularly comforted in that all our thoughts desires, and workes are not our owne, for then they would be loathsome to God; who can bring a cleane thing out of an vncleane? But they are Gods owne doings, and they are the actions of his owne Spirit, and therefore cannot but be acceptable vnto him. Thirdly, The third instance tryed by the fourth rule. if Iustification be by faith alone without mans merits, then we haue peace with God, Rom. 5.1. And then wee haue assurance of Saluation being grounded, not on the sands of our owne merits, but on the immouable rocke Christ [Page 224] Iesus, and his righteousnes, and the fauour of God, and the free promise of mercy in him. Fourthly, if Christ be our onely Aduocat, The fourth instance tryed by the fourth rule. we haue assurance to bee heard, Iohn 16.23. and 1 Iohn 5.14, 15. and Rom. 5.1, 2. for what can the Lord deny his owne Son, or us for his sake? whereas if we haue other aduocats, we know not whether they heare vs, (yea of many we know not whether they be Saints or no) or if they doe heare vs, yet wee know not, whether they will or can helpe vs; yea, we hauing no sound warrant to pray to Saints, we know not whether the Lord will bee angry with vs for such an vnwarrantable course, & so fare the worse for sodoing amongst men. The fifth Instance tryed in the fourth rule. Fifthly, if we worship God in Spirit and truth, and not in Images, then we haue assurance, that we worship the true God, and that after the true and right manner: And this is the specificall diffe­rence of Gods Religion, from all other Religions whatso­euer; whereas if we worship in or by an Image, wee doe still suspect whether wee doe well or no; for euen nature it selfe (if it be well marked) abhors, that God should be reputed a materiall substance, and therefore how can God be pleased, The sixth instance tryed by the fourth rule. that he should be so resembled? Sixthly, if we celebrate the memoriall of the Lords death in our Communion, then the benefit of Christs death is effectu­ally settled to the beleeuing soule, by the presence of the Spirit; and the comfort and strength of the bread, and the sweetenesse and comfort of the wine in our stomacke, workes an answerable correspondency by the thing si­gnified, The se­uenth In­stance tri­ed by the fourth rule. to the soule, and puts vs in possession of it; La­stly, if we haue the meanes of Saluation plainely deliuered vnto vs, that we may see into them with our owne eyes, and not darkely, as they are amongst the Papists, then we know what we worship, Iohn 4. Wee walke in the light; whereas they poore soules goe on in the darke, not know­ing whither they goe. So wee see in all these foure bal­lances, that their Religion is too light, and ours is downe weight: And so we see that they are iustly reprooued for censuring our Church to be a false Church, because wee haue a false Religion, whereas theirs is the false, and ours is the true Religion.

[Page 225]Secondly, It is for reproofe of the Separatists; Secondly, this vse is for re­proofe of separatists: their ex­ceptions briefly an­swered. 1. Except. Your Church hath a false con­stitution. Answ. both con­sequence and ante­cedent be false. What con­stitution signifieth They are very clamorous and bitter against vs: But I purpose, God willing, briefly to answer the sum of all their excepti­ons, and to let all their bitter clamours alone: Their first Exception is against the constitution of our Church, they say, it hath a false constitution, and therefore is a false Church; But this is a false Consequence, and can neuer be prooued, there be many froggs and mice and other Crea­tures generated of putrefaction, and yet are true froggs, though they be not produced by naturall generation; And hee that out of the very stones can raise vp children vnto Abraham, is able to gather a Church otherwise then by that which they call a true constitution; so that the conse­quence is false, and the Antecedent is false too; For our Constitution through Gods mercy is true and sound; Con­stitution signifies sometime, the state which a thing is fra­med vnto, as the naturall constitution of the Body, that is, the state, condition, or dispensation, which by the rule of nature it is endued with; sometimes it signifies the Act whereby it is to be framed, as the naturall constitution of the body, that is, the Act of Nature whereby it is consti­tuted: Each of these are in the Church, as being a Body in a borowed sense; And the constitution of ours is true in the first sense, we haue the Word, Sacraments, ministry, and Gouernment, and people professing the true Religion, and obedience thereunto: And therefore what need we to inquire into the Act whereby wee were so constituted, as thereby to disproue the Truth of our Church: As for ex­ample, when I come into a strange place, that hath the name of a City; and there I see people, corporations, Ci­uill assemblies, lawes and orders, and a generall profession of obedience thereunto: Shall not I hold that a true City, though I know not how it was founded and gathered? But if it be necessary to be inquired into, in the second sense, the Constitution of our Church is true and good in that sense also; men are truly called and gathered amongst vs, by the ministry of the Word, but say they, they were not so gathered at the first: I Answer; first, if they were not, [Page 226] it is no preiudice to vs, we are so now: Secondly, I answer, that it was so at the first too; Luther and others, first sprea­ding the Gospell: First some of our owne loued, beleeued, and embraced it by their preaching, and then they per­swaded others; And I know not how our English at Am­sterdam can shew any better calling to their Church: But they except and say, that in England, our Church was ga­thered by proclamation, and by the sound of a Trumpet, as in Queene Elizabeths dayes, & so was done by compul­sion, and was not voluntary? I Answer, first some did come voluntarily and gladly, and therfore at least for them it was a true constitution; Secondly, the compulsion that was vsed was onely to the outward meanes, not to the faith, and that is very [...]ustifiable Iosiah compelled ill that were found in Israel, to serue the Lord their God, 2 Chron. 34.33. But they say, that was at the restoring, not at the planting of a Church? I Answer, I see no Reason, but that it is as lawfull in the one, as in the other; and therefore if it destroy not the true restoring, why should it destroy the true planting? But we say, Queene Elizabeths Act was a restoring too, for I hope wee had a true Church here in Queene Maries time, though vnder persecution; And I am sure then there was no compulsion to ou [...] religion, nor such Gouernment, Seruice, ministry or people amongst the Protestants, as they now except against, and therfore it was a restoring; Put case the Separatists haue any chil­dren or seruants, that are negligent, cold, and backward in frequenting holy Assemblies, or performing religious Duties, publique or priuate, and vpon admontion they will not reforme, what will they doe in this case? Will they vtterly cast them off? or rather will they not punish them, and thereby compell them to the outward meanes, and to obedience thereunto? wherein if God doe blesse their la­bours: so that through his mercy, such children or Ser­uants doe afterwards labour in the meanes, soundly and conscionably, shall this bee nought, because they were brought thereto by compulsion? No surely: It is great comfort to the compellers, that they tooke that course, [Page 227] and it is great comfort to the compelled, that they were so dealt withall; So the compulsion vsed in restoring the Church in Queene Elizabeths time, was lawfull and good, against all their clamours and exceptions.

Secondly, The se­cond ex­ception that wee haue a false go­uernment and ther­fore a false Church. Answ. both con­sequence and ante­cedent be false. The third exception gainst our Seruice that wee haue a false Ser­uice. Answ. they except against the Government of our Church, and say, that wee haue a false gouernment and therefore a false Church? But the consequence is false, for then it must follow, that a true Gouernment makes a true Church, which is not true; The Antecedent is false too; If they had said, it makes a faulty Church, they had said true, But that it makes a false, Anti-Christian Church, and I know not what, it is a meere slander. But say they, your officers, bee Anti-christian; I answer, the cheifest officers and those that be most spurnd at, are the Bishops: And they were before Anti-Christ.

Thirdly, they except against our Seruice of God, they say, wee haue a false Seruice of God, and therefore a false Church: I Answer, if they meane onely some part of our Seruice, as they haue no colour so to traduce it all; then the Consequence is false: but if they meane all, then the Antecedent is notoriously vntrue: No part of our Seruice of God, can be proued false: it being performed of those that are truely religious amongst vs, in truth and vnder­standing and affection: They except, first say they, it is carnall. I answer, happly in some, those that haue carnall mindes, it is so: but it is neither so in it selfe, nor so in the conscionable performers thereof; The Lord being one God, an eternall, infinite Spirit, our hearts and spirits are lifted vp to beleeue in him, to goe to him, to cry and call vpon him in his Sonne: Secondly, they say, It is Idolatrous: your Seruice booke being your Idoll, say they: I answer; that is no Idoll, nor our Seruice thereby, Idolatry: Thirdly, they say, we haue a will worship inuented by man I answer, wee worship not God by any inuentions of our owne, or other mens, as parts of his worship, but onely as outward Carriages thereof; And these also are such as our Church is perswaded, are agreeable to these generall Rules of Decency and Order, which God hath prescribed [Page 228] in his Word. Fourthly, against our stinted praie [...]s an­swered. Fourthly, they except against our stinted Prayers; I answer them, hath not the Church alwayes v­sed stinted Prayers, looke into these Scriptures, and yee shall finde it so, Numb. 6.23. there was a stinted pray­er appointed to Aaron and his Sons, to blesse the Children of Israel withall: Thus shall you blesse, the Lord blesse thee and keepe thee, &c: Deut. 26.3. to the 15. there is a forme of Confession and Prayer set downe, which the people were to vse when they brought the first fruites: 1 Chron. 16.7. to the 36. there is a Psalme which Dauid did ap­point to giue thankes vnto the Lord, by the hand of A­saph & his Brethren Praise the Lord, and call vpon his Name, &c: And Psal. 92. is intituled a Psalme for the Sabboth, appointed to bee sung that day; And our Sauiour Christ himselfe appoints a stinted Prayer, Luk. 11.2. when ye pray, say, Our Father, &c: And likewise himselfe vseth a stin­ted Prayer, Matth. 26.44. and hee prayed the third time, say­ing the same words: And therefore stinted Prayer in it selfe is no sinne; If they reply, that they were so directed by the holy Ghost, yet that is no let to vs, for their conceiued pray­ers were also directly from the holy Ghost, after a speciall manner; yet that is no reason but that we may vse conceiued prayers, though they be not so specially from the Spirit as theirs: And yet we are not so confined to those set prayers, but that we may and do, in euery particular congregation, before and after preaching, inlarge, adde, alter and supply, as occasion requires, and that as freely, zealously, and spi­ritually, as any may doe in other Churches: yea, but say they, your Seruice was all taken out of the Portesse or Masse booke, contrary to Gods Commandement, Leuit. 18.2.3. Deut. 12.30. &c: I answer, it is well knowne, that the Church of Rome hath been a true and sound Church, and it is knowne, that in that time, there was some forme of publike prayer and administration of the Sacraments in vse amongst them: And as that Church fell by little and little from her integrity, so that forme by little and little was corrupted; Now the Church being to be reformed, [...] was to bee reformed too, and so it was; that [Page 229] which was idolatrous and superstitious, was cast out, and that which was profitable, was retayned, partly for peace sake, that the better sort might still bee held within the Communion of the Church; but specially because it was of good vse, euen before Popery; so that we take nothing from them, but what may in a charitable construction be well endured; That which is most questioned is, the crosse in Baptisme, which we had from them, yet it was before Anti-christ; there be many speeches in the fathers of it, but we retaine it not as the Papists doe idolatrously; no, the imposers protest against that, but for an ancient cu­stome: And that we may see they retaine it not for super­stition, they haue turned it out of the Sacrament of the Lords Supper, for it was vsed in that Sacrament too; so that though it be retrayned in the Church, yet not as an idolatrous or superstitious ceremony.

Fourthly, they except against our Ministery, The fift exception against our Ministery that wee haue a false Mini­stery an­swered. and say that we haue a false ministery, and therefore a false Church: I Answer, Our Ministery is a true Ministery and [...]ustifiable, if we looke into all parts of it, we will iustifie it against them, better then they can iustifie theirs against vs; But say they, your ordination, whence had yee it, but from the Pope? I Answer, First, eyther it was extra­ordinary in Luther and others, and so they being thus cal­led, might ordaine others; or secondly, else it was ordi­nary, from the Popish Church, as the Sacrament of Bap­tisme is true amongst them, and so acknowledged by the separatists; so is ordination; They hould that those that are Baptised amongst them, are lawfully Baptised, and by the same reason we hould, that they which are ordayned Ministers amongst them, haue a lawfull ordination: Then for their guifts, let any Church shew better guifts then it hath pleased God to bestow on our Ministers; Then looke into the exercise of their guifts; It is, true that we haue many idle backs, and slow bellies, that will not la­bour, but that is their personall fault: But we haue many publique exercises, and many Ministers that are extraor­dinary painfull in preaching, reading, visiting the sicke, [Page 230] &c. Lastly looke into the effect of our ministery, and wee can shew the scale of our ministery in many that are cal­led, and that ordinarily by our publique ministery, and therefore our ordination is good.

The sixth exception that wee haue a false peo­ple, an­swered.Lastly, they except, that we haue a false people, and therefore a false Church; they say, our people were pro­fanely gathered, and liue prophanely in our Church: for their gath [...]ring I haue Answered before; for their li­uing prophanely, I Answer, that doth not make a false Church: I haue shewed that there are more Hypocrites in the Church, then true beleeuers; yea, but say they, these are openly wicked, and yet are admitted into your Church, and to your Sacraments: I Answer, though they be wicked in their liues, yet they are not so in their profession, and therefore there is no fault in vs, if vpon their profession of repentance and o­bedience we admit them to the Sacraments: the fault is, that they are not cast out for their open notorious sinnes, by them that haue authority, and not that vpon professi­on of repentance they are admitted to the Sacraments: So that we see that all that they can except against vs, is for petty matters, or else they bee personall faults, and therefore not to be charged vpon the whole Church; for there is none of these faults, but may be redrest, and by this Gouernment which is in our Church; if they be not, it is mens personall sinnes; for by law there should bee a learned ministery, and that those which sinne openly should be cast out of the Church &c: And therefore let not this be charged on our Church, we haue many abuses in our Church, as well as in other Churches, and we are to intreate God to sweepe them out, but yet wee are not thereupon to be condemned for a false Church. Thus ye see that our note stands true against all the exceptions, both of the Papists and the separatists; namely, that the Church of England, euen as now it stands, is through Gods mercy, not onely a true, but a sound visible Church.