Twenty-Nine Lectures, Lecture 5
The fifth Lecture of the Church.
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 hauehave 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 onelyonly to God and themſelues, and this is intended, when it is ſaid, I beleeue it. Wee hauehave 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 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 hauehave 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 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 onelyonly Catholikes, and none but they. If they were Catholikes as they pretend to bee, yet they might giuegive others leaue to be called ſo as well as they; but they are not ſo, onelyonly the name of Catholikes is falſely arrogated to themſelues, and flatteringly yeelded vntounto 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 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 vsus are not vainely to be boaſted of, much leſſe any outward names, which are but caſt vponupon vsus; leaſt of all ſuch as we take vponupon 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 vponupon. 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 hauehave Comfort in our States whether we bee ſo named or not; if the name be vponupon vsus without cauſe, we are nothing the neerer to ſaluation. If it be on vsus vponupon good cauſe, then we may hauehave 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 vsus 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.
Firſt, ſome labouring to ſuppreſſe the name quite, as certaine Lutherans that hauehave changed Catholike (in the Creed) into Chriſtian.
Secondly others ſcoffing at it as a toy and a Ieſt.
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.
Fourthly and laſtly, generally all of vsus 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 been wronged, firſt, by them of the Romiſh Church; ſecondly, by ſome amongſt vsus.
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 vsus 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, onelyonly 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. aIpſa eſt eccleſia catholica, vnde & foreign graece appellatur, quae per totum arbem terrarum diffunditur. Aug. epiſt. 170. ad Seuerinum.In the Primitiue Church they vſed the 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 hauehave 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 vponupon it, which is the third generall Point to bee ſpoken to. Therefore when we ſay, the Catholike Church, it intends two things: firſt, that the Church is generally diſperſed through the world; ſecondly, that eueryevery 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 hauehave 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 giuegive 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 hauehave 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 hauehave, let them wander where they will in Deſerts or vnknowne Mountaines, Faith they hauehave, and therefore ſheepe; ſheepe they are, and therefore hauehave 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 eueryevery 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 eueryevery 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, vntounto whom onelyonly ſaluation belongs, Pſal. 3. laſt Verſe. I will giuegive 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 hauehave 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 onelyonly 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 eueryevery 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 Angels ſhall gather the bodies of the Elect from all quarters and corners of the World; then there muſt needs hauehave 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 eueryevery 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 eueryevery 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 eueryevery part of the world.
Thirdly, God is glorified in the higheſt degree onelyonly 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 onelyonly 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 eueryevery wicked Reaſ. 4 perſon is a member of his curſed Synagogue; therefore Chriſts Kingdome is generall too; and eueryevery Beleeuer through the whole world is of his Church.
Fiftly, the Church is thus generall, to leaue the wicked Reaſ. 5 without excuſe, ſo that no nation ſhall be able to pretend iuſtly, that they were vtterly debarred from ſaluation; now no man able to ſay, that the Church of God neuer was amongſt their Nation, nor that none amongſt them were ſaued; No, God ſhall ſtop their mouthes with many Inſtances of eueryevery 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 hauehave been ſo too?
Reaſ. 6 Laſtly, without the Church is no Saluation; therfore eueryevery 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 hauehave the Church, and ſo the ſauing faith confined to their owne nation, as if they were the onelyonly 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 onelyonly 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 onelyonly people that God loues, that they are the onelyonly 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 onelyonly people that are excepted againſt, as not being of Gods Church. And whereas they enuie the Gentiles, that they ſhould hauehave 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 eueryevery people is Iudah, and eueryevery faithfull man is a Prieſt and a Sacrifice, and eueryevery place is the Temple, and hath ſpirituall Altars for a cleane ſacrifice to be offered on, and that now is come to paſſe that which the Prophet foretold, Mal. 1.10, 11. that in the place where it was ſaid vntounto them ye are not my people, it ſhalbe ſaid vntounto 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 hauehave no Church, but in Affrica, no Church but theirs; ſomewhat like vntounto the humour of the Separatiſts at this day, that would hauehave no Church but theirs. Principally it reproues the Papiſts, that would hauehave 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 vponupon 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 vsus what Vſe 2 Church it is that we muſt eſteeme and repute Catholike; ſurely not any particular Church in the world, though neuer ſo pure and ſound, but that which is generall, that which is ſcattered ouer all the world. It is true that a particular Church may be called Catholike, that is, a right beleeuing Church; or Catholike, that is, a part of the 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 onelyonly 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 vsus what Church to repute Catholike, ſo likewiſe it teacheth vsus what faith is to be reputed Catholike, not that which one onelyonly 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 hauehave all the faithfull agreed? I anſwer, firſt, Yes, eueryevery 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 eueryevery 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 vsus hauehave 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 eueryevery 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 controuerſie be decided by that other adiunct in the Nicen Creede, where it is called Catholike and Apoſtolike; for that alone is truly Catholike which is alſo Apoſtolike; and then it is cleere on our ſide. For if the Apoſtles beleeued and taught as we doe (as we hauehave and can plainely proue) then our faith is Catholike; and whatſoeuer Church or Perſons ſince them hauehave 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 hauehave 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 vsus, that being Gentiles, and ſo in darkneſſe, the Lord hath vouchſafed vsus 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 vsus 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 hauehave a Communion one with another; both which wee may ſee in the. 1. Iohn 1.3 that yee alſo may hauehave fellowſhip with vsus, 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 eueryevery one, one anothers members. Firſt, of the Communion the faithfull hauehave 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 eueryevery member thereof, hauehave 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 eueryevery one of them. The proofes of the Point are theſe, 1. Cor. 1.9. God is faithfull by whom yee are called vntounto the fellowſhip of his Sonne Ieſus Chriſt our Lord. 1. Ioh. 1.3. That yee may alſo hauehave fellowſhip with vsus, 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 vsus, 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 vsus. 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 vsus. 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 vsus, and of vsus with him, let vsus conſider of each ſeuerally, that ſo it may be the more perfectly diſcerned: and firſt,Firſt, Chriſts communion with vsus in two particulars: Firſt, in regard of our ſelues, in foure reſpects. let vsus conſider of his communion with vsus, and that in theſe two particulars; firſt, in regard of our ſelues; ſecondly, in regard of thoſe things that belong vntounto vsus. 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 vntounto him of God, Ioh. 17.2. And ſecondly, becauſe we hauehave giuen our ſelues to him, 2. Cor. 8.5. but gaue your owne ſelues firſt to the Lord, &c. Rom. 6.13. giuegive your ſelues vntounto God. And thirdly, becauſe hee hath bought vsus, and paid downe a price for vsus, 1. Cor. 6.14, 20. Yee are not your owne, for yee are brought with a price. And fourthly, becauſe hee hath ſeized on vsus 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 vsus, Secondly, he communicates with vsus in reſpect of the things that belong to vsus, which conſiſteth in theſe things:becauſe he hath giuen vsus of his Spirit. Secondly, he communicates with vsus, in reſpect of thoſe things that belong vntounto vsus, 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 Iuſt for the vniuſt, &c. Fourthly, our ſinnes, 1. Pet. 2.24. Who his owne ſelfe bare our ſinnes in his body on the Tree. Fifthly, our prayers and all our good endeauours; he communicates with vsus in them alſo, not onelyonly as they comming firſt from him, and he ſtirring vsus vp to them, which is rather our communion with him, then his with vsus, 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 vsus, 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 vsus.
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 …e is ours; firſt, as he is giuen to vsus of God; for God giues him as freely vntounto vsus, as euer hee gaue vsus to him, Iſai. 9.6. VntoUnto vsus a Sonne is giuen: and ſecondly, as hauing giuen vsus 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 vsus, 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 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 hauehave 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 vsus, but in ſome degree or meaſure. We will reduce this communion to theſe two Heads; for howſoeuer we hauehave 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 vsus by way of merit,Firſt, in ſome things by merit. procuring the things to vsus 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 hauehave giuen them, &c. and this is our iuſtification. Secondly,Secondly, in other things by power. other things are communicated to vsus by way of power, effecting the like in vsus, 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 vsus, and this we communicate in by imputation for our iuſtification. For the ſecond, Chriſt by his power infuſeth into vsus his Spirit and life, and makes vsus 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 onelyonly becauſe it is impudent to vsus for our iuſtification, but alſo becauſe it is infuſed to vsus 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 vsus 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 vsus, 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 vsus to be made like vntounto the Image of his Sonne, Rom. 8.29. and 1. Pet. 1.2. Elect according to the foreknowledge of God the Father vntounto ſanctification of the Spirit, through obedience and ſprinckling of the blood of Chriſt. Secondly, his couenant. Thirdly, his free gift of Chriſt to vsus. Fourthly, his LoueLove.Secondly, his Couenant is ſo, Deut. 23.13. that we ſhall be one with him, and he with vsus. Thirdly, he hath confirmed this by his free gift of Chriſt to vsus, and vsus to Chriſt, as I ſhewed before. Fourthly, the Fountaine of all is his louelove to vsus; God ſo loued the world, that hee hath giuen his onelyonly begotten Sonne, &c.
Reaſon on Chriſts part.Fourthly, the particular Reaſon on Chriſts part, is his exceeding great louelove towards vsus, 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 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 hauehave or are, into his power and mercy. Fourthly, our louelove is another reaſon,Fourthly, our louelove. Fifthly, our neceſſity. for that makes it a true vnion where it is truely planted, Epheſ. 3.17. Where louelove 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 vnderunder the Pope, affirming that we hauehave no communion with Chriſt, vnleſſe firſt wee hauehave communion with the Pope; they acknowledge that at the ſecond hand we hauehave 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 hauehave, 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 vsus now in earth, but the Pope he is the Head of the Church on earth; and except we hauehave fellowſhip and communion with him, wee can hauehave none with our Head in heauen. I anſwer, though Chriſt bee abſent in body, yet hee hath left vsus 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 vsus one with Chriſt, and Chriſt one with vsus. 1. Cor. 6.17.
The ſecond Vſe is to teach vsus, what a bleſſed eſtate Vſe 2 Gods Children are aduanced to; they hauehave Communion and fellowſhip with Ieſus Chriſt, they are fellowes, yea fellow-heires with him in grace here, and glory hereafter. And heere is our Patent Royall vnderunder the broad Seale of Heauen and Earth for our Intereſt that we hauehave in God,A Chriſtians Patent Royall vnderunder 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 eueryevery thing that is againſt vsus. becauſe we partake with Chriſt Ieſus the Sonne of God; and therfore we muſt needs partake with God, and hauehave Communion with him too. So likewiſe for the promiſes of God; by this I know I hauehave 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 hauehave 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 hauehave 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 hauehave 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 vsus to examine ourſelues hereby, whether wee bee of the Church or no. Doth Chriſt Ieſus liue in thee by his Spirit? Art thou ioyned to him? Doeſt thou beleeue in him, obey him, ſubmit thy ſelfe to his ordinances and directions? Doth thy heart tell thee vponupon 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 vsus that if wee hauehave 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 hauehave fellowſhip with him in his glo…y we muſt alſo hauehave 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 vsus partake with him in his afflictions, and theſe afflictions ſhall tend to our greater glory.
Laſtly, here is matter of Comfort to vsus, 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 vsus in them, helping, directing, and quickning vsus in the performance of them, couering the infirmities of them, dignifying, preſenting, and making them acceptable before God. Here likewiſe is comfort to vsus in all our ſufferings. What if we ſuffer perſecution and affliction? Let vsus know that Chriſt partakes in them, and therefore they are ſanctified vntounto vsus and alſo they are regarded of God with commiſeration as the ſufferings of Chriſt, and they are already ouercome by his ſufferings; and therefore ſeeing they are regarded of God as the ſufferings of Chriſt, Act. 9.4. Saul, Saul, why perſecuteſt thou me, ſaith our Sauiour; and ſeeing he doth ſo pitie vsus in them, how can wee but looke for a good end of them? Let vsus therefore comfortably ſuffer with Chriſt, bearing his markes vponupon vsus here, that ſo we may Reigne with him in glory hereafter.