Twenty-Nine Lectures, Lecture 20
The Twentieth LECTVRE of the CHVRCH.
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, 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 onelyonly, and all of them together, it muſt needs hauehave ſome ſpeciall Priuiledge aboue particular Congregations, at leaſt for ſome kinde of Error: EueryEvery 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 vntounto Error, then in the former ſenſe.
Secondly, concerning the word Error: The Word of God preſcribes eueryevery true and right way, and eueryevery 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 vsus: 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 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 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 vponupon 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 eueryevery 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. vponupon 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 vponupon it, be amiſſe, it may be eaſily amended; yea thoſe that erre 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 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 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 hauehave 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 onelyonly, ſome finall and for euer: for a time onelyonly, and vponupon 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, 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 hauehave 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 onelyonly in one or in few things, this is a particular Error in that reſpect, ſo did the Church of Pergamus, Reuel. 2.14. I hauehave 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, onelyonly 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 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 louelove 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 vntounto 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 waſhed away, or elſe he can hauehave 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 onelyonly, 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 onelyonly affirmed, in generall, of all, and of eueryevery one in particular, that eueryevery 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 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, vponupon that good ſeede of Truth and holineſſe, which Gods Spirit hath ſowen in our hearts.
Thirdly, whileſt wee liue here we hauehave 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 vsus 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 onelyonly 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 vnderunder that ignorance and error which they cannot preuaile againſt, and pray daily, Lord forgiue vsus 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 vsus 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 vsus foorth, that wee are euen beaſts in both: Firſt, for knowledge, the Prophet ſaith, Ieremy 10.14. EueryEvery 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 louelove 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 vsus; no, not when God himſelf, and his Word, & his own bleſſed Spirit tenders it vntounto vsus; 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 eueryevery 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 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 vsus; 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 vsus 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 vsus conſider rightly of this, and ſeeing the caſe ſtands thus with vsus, let vsus 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 vsus? what a deforming is this to his Image in vsus? 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 vsus confeſſe this to God, and bewaile it and inſtantly beg pardon of him for it, and ſtriue the beſt we can againſt …, and let vsus bee humbled all our daies, that we can ſtriue no better againſt this brutiſh nature of ours.
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 vponupon 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 hauehave worſhipped the Angell, Reu. 19.10. and againe euen after admonition, hee would hauehave 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 hauehave 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 hauehave 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 hauehave ſeene the firſt point handled at large that the 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 vsus 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 hauehave 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. vponupon this Rocke will I build my Church, and the gates of hell ſhall not ouercome it, hee ſaith not, ſhall not touch it, but onelyonly 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 were no other reaſon, this were ſufficient.
Reaſ. 2 But ſecondly, the Church is built vponupon a Rocke, Mat. 16.8. and therefore cannot fall; Matth. 7.25.
Reaſ. 3 Thirdly, Chriſt, God and man, knits and vnites vsus, and if God knit the knot, who ſhall vnknit it?
Reaſ. 4 Fourthly, Chirſt prayes for vsus, that we may not fall, Luk. 22.23. and hee cannot be denied.
Reaſ. 5 Fiftly, the vnchangeableneſſe of Gods LoueLove, 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 hauehave? or how can wee erre finally and generally.
Reaſ. 7 The laſt Reaſon is drawen from Gods LoueLove 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 vsus, to keepe vsus in his holy Faith vntounto 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 hauehave an heauenly ſheepherd our Sauiour Chriſt, and he hath ſtill an Eye on vsus, and lookes after vsus; and rather then we ſhall be quite loſt, hee will bring vsus home on his owne ſhoulders, Luke 15. Satan may, and does ſeeke to deuour vsus, and to ſwallow vsus vp quicke, but God hath ſet him his ſtint, ſo that neyther altogether, nor for euer hee can preuaile againſt vsus, Iohn 10.28.29. Chriſt knowes his ſheepe and hee will giuegive 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 vsus; wee ſhall heare a voyce behind vsus, 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 hauehave 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 vnderunder 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 hauehave 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 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 vsus) to be a true viſible Church; but if there be ſuch oppoſers in theſe vntruthes onelyonly, 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 eueryevery 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 giuegive 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 them goe vntounto the Law, and to the Teſtimony; If there be any difficulty, let vsus pray for the Spirit, hee is the beſt expounder, and God hath promiſed to giuegive 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, hauehave 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 vntounto 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.
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 onelyonly 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 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 onelyonly called, much more: yes ſaith Hoſius, EueryEvery 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 eueryevery man in particular; but they retort this on vsus; 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 onelyonly 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 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 hauehave not the Church for their mother, hauehave not God for their father: and ſurely, they that are not of the Kingdome of heauen 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 hauehave 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 onelyonly in the Church, and are no where elſe to be found: Therefore they which are not in the Church, can hauehave no part in theſe, and ſo can hauehave no part in ſaluation.
The vſes are theſe, firſt this teacheth vsus 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: eueryevery 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; LoueLove 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 hauehave 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 hauehave communion with the Church in profeſſion; So alſo to hauehave communion with them in faith, elſe as good not to be of the Church, as not to hauehave our part in the effectuall meanes of ſaluation with the Church.
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 hauehave no ſaluation.