Twenty-Nine Lectures, Lecture 13
The thirteenth Lecture 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 vntounto vsus.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 hauehave their Banners and colours vnderunder which they fight, and ſo hath the Militant Church, the Souldiers of Ieſus Chriſt, her Colours and Banner to fight vnderunder. So likewiſe eueryevery Corporation and Company hauehave their Armes and Liueries, whereby they are diſtinguiſhed from all other Companies: yea, we know that eueryevery 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 vponupon 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 vntounto Chriſt their head, endued with the Spirit of Adoption aſſuring them of Gods fauour, and perſwading them to holineſſe, and an inward louelove and affection to the Brethren; for by theſe they are onelyonly 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 for the publike teſtification of faith and Religion to bee in the world. And ſecondly, in reſpect of thoſe that are without, for many arrogate falſely the name of the Church vntounto 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 hauehave certaine qualities or properties belonging to them, which whereſoeuer they are found, they make theſe markes legitimate, and to bee acknowledged to bee true and ſufficient, elſe they are not to bee admitted. Now theſe qualities or properties belonging to theſe markes of the Church are two, firſt that theſe marks and notes of the Church muſt bee eſſentiall to it: ſecondly, that they muſt bee better knowne to vsus 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 vponupon it; as firſt, theſe markes muſt hauehave this being, that as they are eſſentiall to the being of the Church, ſo they muſt bee common to eueryevery Church viſible throughout the world, for if any Church bee without them, then they are not ſufficient markes: ſecondly, they muſt bee proper to the Church viſible, and to no other Congregation in the world; for if theſe marks agree to any other Congregation, there is no certainty in them to finde out the Church by them: Thirdly, they muſt alwaies bee ioyned together, ſo that whereſoeuer there is a true viſible Church, there are theſe markes, and whereſoeuer theſe are, there is a true viſible Church: for if at any time they bee aſunder, then there is a time when a Church viſible is not to bee diſcerned from other Congregations. I doe not ſay, they are alwaies found in the ſame degree: but ſometimes more, ſometimes leſſe, alwaies in ſome meaſure. And this is the firſt quality of theſe markes, with the ſubordinate qualities that follow vponupon 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 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 vponupon it, then I muſt know that better, or at leaſt hauehave 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 vsus to the thing wee ſeeke; and ſecondly, ſuch as may not deceiue vsus 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 onelyonly markes for many other are aſſigned, and may be admitted, but not vponupon 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 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 onelyonly 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 eueryevery 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, 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 eueryevery 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 vsus and the Papiſts, and alſo betwixt vsus 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 vnderunder 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 vnderunder 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 Church. Anſwerable vntounto theſe aſſertions, you ſhall find it by experience to hauehave 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 vntounto them eternall life, if they did obey; and there was alſo their obedience acknowledged, in that they accepted of their eſtate, and that vponupon 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 vsus 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 vntounto 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. 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 vnderunder 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 whereby a true viſible Church is diſcerned, becauſe they are not onelyonly 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 vnderunder 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 giuegive you a patterne or example onelyonly 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 vnderunder 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 vntounto 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 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, 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 onelyonly 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 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 hauehave 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 hauehave 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 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 vntounto them their owne Inuentions. Secondly, that except and ſay that many viſible Churches hauehave Except. 2 not theſe markes, at leaſt not all of them alwayes. I anſwer yes, they hauehave 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, 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 hauehave all at once, but hath eueryevery 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 hauehave 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 hauehave the remainders of theſe 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 hauehave theſe notes and markes in ſome degree.
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 onelyonly 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 hauehave the true Word though mixt with ſome errors (ſo they be not ſuch as ouerthrow the foundation) they are a true 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 hauehave 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 onelyonly to keepe vsus 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 onelyonly is a true Church, which profeſſeth the true Faith, as wee hauehave 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 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, LoueLove 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 vsus 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.
Firſt, for Antiquitie, can that find me out the true Church? then it would follow, that eueryevery 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, 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 vponupon 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 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 be vnity and conſent in the faith and ſauing truth of God; ſo that ſtill all their Notes runne vponupon 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 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 onelyonly 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 hauehave theſe markes, are more certainely a true viſible Church, than they that hauehave 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 vsus, that our ſtanding is good in this Church, becauſe wee hauehave the true markes of a viſible Church. I ſay not that we hauehave a pure Church free from all corruption, we muſt pray againſt the corruptions of it; but I ſay we hauehave a true Church, for we hauehave the VVord as truly and ſincerely preached in our Church, as in any Church, and ſo we hauehave 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 vsus not doubt of our ſtanding, but that it is good, and let vsus praiſe God for theſe good meanes, and labour to profit by them, leſt God take them from vsus and giuegive them to others that ſhall bring forth better fruits than wee hauehave done. And ſo much bee ſpoken of the Notes and Markes whereby a true viſible Church is diſcerned.