Twenty-Nine Lectures, Lecture 10
The tenth Lecture of the Church.
NOw that wee hauehave ſpoken in the firſt place concerning the definition of a true viſible Church, wee come in the ſecond place to ſpeake of the cauſes of it; For that was the ſecond point laid downe to be ſpoken to in the handling of the viſible Church.The ſecond thing conſiderable in a true viſible Church, are the cauſes of it. Wee muſt know the Cauſes of it: for vntill we know the cauſes of a thing, wee can hauehave no perfect knowledge of that thing; for then wee know a thing rightly, and in its kind, when wee are well acquainted with the Cauſes thereof. This point is the more carefully to be lookt into, becauſe wee are challenged and endited by many of our Aduerſaries, eſpecially thoſe of the ſeparation, that our Church hath not her being from ſuch cauſes, as it ſhould; and therefore that ours is a falſe Church. Now vponupon the diſcouery and view of theſe cauſes, it wil appeare to any man that can and wil ingenuouſly apply it, that wee hauehave the right Cauſes of a true viſible Church; and therefore that our Church is a true Church of God.
The cauſes of the being of a Church are generally of two ſortes; the firſt ſort are ſuch,And they be of two ſorts. as cauſe the Church directly and of themſelues, purpoſely tending to that end: the ſecond ſort are ſuch as doe not cauſe the Church directly and of themſelues, but onelyonly as by the way, being ouer-ruled by ſome other cauſe, that makes them helpfull to the being of a Church; and that ſometimes beſides, ſometimes againſt their owne bent and intendment. We will ſpeake of theſe laſt ſort of cauſes firſt.The ſecond ſort of cauſes hauehave firſt ſpoken of, and they of two ſorts. Firſt, God ouer-rules ſome things, to make them helpfull to the being of the Church, beſides their own bent & intendment; as when the thing it ſelfe is neither here nor there to the being of the Church, yet by accident it furthers it. As for inſtance: Sometimes a mans ordinary buſines is a cauſe of the being of the Church,Of this diuers. as wee ſee in the woman of Samaria, Ioh. 4 7. ſhee came about her ordinary buſineſſe to draw water at Iacobs Well; now this in it ſelfe could bee no cauſe of the Church, yet this was ſo ouer-ruled by God, that it was a Cauſe of the being of the Church in Samaria. For ſhe heard Chriſt, and beleeued in him, and ranne, and told it in the City, and they came alſo and heard him, and beleeued in him, and ſo became a true viſible Church. The ſecond cauſe is matter of affliction, and this is ſometime ſo ouer ruled by God, that it cauſeth men to be of the Church; and this was the caſe of the prodigall Child, Luk. 15.17. he might hauehave periſhed in his affliction, yet God made this a by-cauſe, to make him to be of the Church. Laſtly, the death of ſome great man, that is ſometime ſo ouer-ruled by God, that it is the cauſe of the being of a Church. As the death of Herod, Act. 12.23.24 What was the death of Herod to the being of a Church, more then the death of an Hog? Yet God ſo ouer-ruled it, that beſides it owne intendment, it was helpefull to the being of the Church. Secondly, ſome things are ouer-ruled by God againſt their owne bent and intendment,Of this diuers. as the thing it ſelfe tending directly to the damage and hurt of the Church, and yet God ſo ouer-rules them, as that they are meanes of the being of the Church: as firſt, hearing or reading the Word, or ſome other good bookes, with intent to deride, or ſcoffe, or cauill at them, as we reade of one Virginius a Biſhop of Rome, who being ſet to write againſt Caluin, and …eading ouer Caluins bookes for that end, hee ſaw the light ſo cleare againſt him, that hee was conuinced, and would write no more againſt him: ſo that whereas he read ouer his books with intent to cauill at them, God ſo ouer-ruled it, that againſt his owne intendment he became a member of the true Church thereby. Secondly, the ſinnes of Gods choſen, why a man would thinke that they ſhould tend directly to the hurt and damage of the Church; yet God doth ſo ouer-rule the ſinnes of his choſen, as that he makes them cauſes of the being of the Church. Thus God ouer-ruled the ſinne of Saul in perſecuting the Church, to the making of him to be of the Church, Act. 9.4.5. Thirdly, the falling away of others from the faith, is ſometimes ouer-ruled by God, to bee a cauſe of the raiſing of others to bee of the Church. And this is the eſtate of vsus all at this day; the Iewes they fell away, and through their fall ſaluation is come to the Gentiles, as the Apoſtle ſhewes, Rom. 11.11. Fourthly, perſecutions of the faithful, that is ſo ouerrul'd by God, as that it is made helpefull to the being of the Church. Why, what is more hurtfull to the Church, euen to the deſtruction of it, than this? And yet this is ſometime ſo ouer-ruled by God, as againſt its owne bent and intendment it is a cauſe of the being of the Church: for the cruelty of the Perſecutors makes thoſe that are of any humanity to deteſt them, and their courſes; as alſo the conſtancy and holineſſe of the Martyrs that are perſecuted, won the hearts of many, euen of ſtrangers, yea, of their aduerſaries many times to the truth. Examples of this wee hauehave had at home in our owne Land; When were there euer more fruitfull times of the Churches increaſe in this Land, than in Queene Maries bloody dayes, at leaſt euer ſince, by occaſion of thoſe perſecutions? Laſtly, ſometime the ſcattering of the Church in time of perſecution is occaſionally by the ouer-ruling hand of God, a meanes of ſcattering the ſeed of the Word into many places, and ſo of cauſing many Churches, as in Act. 8.4. there was great perſecution, and the Word was ſcattered abroad, what could hurt the Church more than this? Yet this was ſo ouer-ruled by God, as that hee made it a meanes of the propagation of his Church in many places, whereas before it was in Iudea onelyonly, by this meanes it is come into Samaria too. But all theſe are bycauſes, and therefore wee doe onelyonly point at them, and ſo paſſe them by; yet this is worthy herein to bee taken notice of, the wonderfull power, wiſdome, and mercy of God, that brings light out of darkneſſe, and makes whatſoeuer pleaſeth him, euen beſides and againſt its owne bent and intendment, ſeruiceable meanes for the being of his Church.
The firſt ſort of cauſes handled, ſuch as cauſe the Church directly, and theſe are foure taking the Church in a comparatiue ſenſe.The other ſort of cauſes which were the firſt, are ſuch as cauſe the Church directly and of themſelues, and theſe are more proper and materiall than the other. Firſt then, take the Church in a comparatiue ſenſe, as it is compared to a building, and ſo the cauſes are to be apprehended thus. As a building hath foure principall cauſes, ſo hath the Church; firſt, in a building there is the foundation; ſecondly, the builders; thirdly, the matter of the building; fourthly, the forme. So in Gods Church there is theſe foure cauſes of it: firſt, the foundation, and that is Ieſus Chriſt, 1 Cor. 3.11. Other foundation can no man lay, than that which is laid, which is Ieſus Chriſt: and metaphorically, the Prophets and Apoſtles, as they teaching Chriſt. 1 Cor. 3.10. As a skilfull maſter-builder I hauehave laid the foundation (ſaith the Apoſtle) Epheſ. 2.20. and are built vponupon the foundation of the Prophets and Apoſtles, Chriſt Ieſus being the head cornerſtone, &c. Secondly, the builders, and they are the Teachers; for ſo they are called, 1 Pet. 2.7. The ſtone which the Builders refuſed, &c. that is, which the Iewiſh Teachers refuſed. And 1. Cor. 3.10. the teachers are called Maſter Builders. Thirdly, the matter of the building; and they are Saints by calling, liuing ſtones; for ſo the faithfull are called, 1 Pet. 2.5. liuely ſtones, a ſpirituall houſe. And in the 1 Cor. 3.9. they are called Gods building. Laſtly, the forme of the building, and that is the laying and the coupling of the faithfull together, Epheſ. 2.21, 22. In whom all the building coupled together, groweth vntounto an holy Temple in the Lord, in whom yee are alſo built together to be the habitation of God by the Spirit. And thus the Church is to be apprehended in a comparatiue ſenſe, as it is compared to a building.
Againe, take the Church abſolutely in it ſelfe,Taking the Church abſolutely, there are ſiue. and then it hath an efficient cauſe, an inſtrumentall cauſe, a materiall cauſe, a formall cauſe, and a finall cauſe. Firſt, it hath an efficient cauſe, from which it hath her being (for that is the efficient cauſe of a thing,The efficient cauſe. from whence a thing hath that being which it hath.) Now the efficient cauſe from whence the Church hath her being, is God himſelfe, he is the Author of it, Act. 2.47. The Lord added to the Church, &c. ſo that God himſelfe is the efficient cauſe of the Church.
Secondly, the inſtrumentall cauſe, or meanes of the being of the Church; and they are of two ſorts,The inſtrumentall cauſe: Firſt, outward. either outward or inward: outward, as firſt the Miniſters of God, they are the inſtrumentall cauſes whereby we are brought to beleeue, as in the 1 Cor. 3.5. and theſe are ſometimes ordinary, ſometime extraordinary: ordinary, that is, when they hauehave an ordinary Calling, as moſt Miniſters (if not all) hauehave in theſe dayes; extraordinary, that is, then when they are extraordinarily called, as the Prophets, and Iohn Baptiſt, and the Apoſtles were. The next outward inſtrumentall cauſe of the Church is the Word, Ioh. 20.31. Theſe things are written that ye might beleeue. 2 Theſ. 2.14. whereunto he called you by our Goſpell. And in the 2 Cor. 5.19. both theſe outward inſtrumentall cauſes of the Church are laid downe together; God hath committed vntounto vsus (ſaith the Apoſtle) the Word of reconciliation. Then the Sacraments, they are the next outward inſtrumentall cauſes or meanes of the being of the Church; and firſt, Baptiſme, Rom. 6.4. Know yee not that all we that hauehave been baptized into Chriſt, hauehave been baptized into his death? And the Lords Supper, 1 Cor. 10.16. The Cup of bleſſing which wee bleſſe, is it not the Communion of the blood of Chriſt? The Bread which we breake, is it not the Communion of the body of Chriſt? By Baptiſme we are made members of Chriſts myſticall Body, and by the Lords Supper we are nouriſhed in this Body, which is his Church. Now all theſe three outward meanes are laid downe together, Matth. 28.19. Goe, teach all Nations, baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghoſt. Goe, that is ſpoken to the Apoſtles; Teach, there is the Word; and Baptize, there are the Sacraments, one expreſt, the other implyed. Theſe are the inſtrumentall cauſes without vsus.
Secondly, inward.Now the inſtrumentall cauſes within vsus are, firſt, repentance, Act. 11.18. God hath granted to the Gentiles Repentance to life. Secondly, faith: Act. 15.9. And he put no difference betwixt vsus and them, after that by faith he had purified their hearts. And laſtly and principally Gods Spirit, that is, the teſtimony of Gods Spirit in our hearts, whereby we are perſwaded of Gods louelove and fauour, 1 Cor. 2.12. We hauehave receiued not the Spirit of the world, but the Spirit which is of God, that we might know the things that are giuen to vsus of God. And all theſe ſixe inſtrumentall meanes inward and outward, are laid downe together in the ſecond of the Acts in the caſe of the firſt Church that was planted after our Sauiours Aſcenſion, from the fourteene verſe to the ſix and thirtie, there is their Miniſter, and the Word his Sermon, Then Peter life vp his voice, &c. Then there are their Sacraments; firſt, Baptiſme in the 38. and 41. verſes; Then they that gladly receiued the Word were baptized, &c. and the Lords Supper in the 42. and 46. verſes; and they continued in the Apoſtles Doctrine and fellowſhip, and breaking of bread, &c. there are the outward cauſes. So likewiſe the inward, as firſt there is Repentance, verſ. 37. and 38. They were pricked in their hearts; then ſecondly, there was Faith too, as in the 41. and 44. verſes; They that gladly receiued his Word, and all that beleeued, &c. And laſtly, there was the Spirit of God, for in the ſeuenteenth verſe it is ſaid, that it was propheſied before of them, that God would powre out his Spirit vponupon them. And in the 38. verſe the Apoſtle bids them repent, and be baptized, &c. and yee ſhall receiue the gift of the holy Ghoſt, ſo that they repenting and beleeuing, did receiue the gift of the holy Ghoſt. So theſe are the inſtrumentall cauſes or meanes of the being of the Church.
The next cauſe is the materiall cauſe, and that is the people of God; Saints by calling 1 Cor. 1.2. The members of the body of Chriſt, 1 Cor. 12.27. Citizens with the Saints, &c. Epheſ. 2.19. As members are the matter of the body, and Citizens the matter of a City; ſo the members of Chriſt are the matter of the body of Chriſt, which is his Church.
Fourthly, the formall cauſe of the being of the Church, and that is inward and outward; that which is inward is the effectuall calling and gathering of Gods people to Chriſt, when the faithfull are perſwaded in their hearts to beleeue and obey the Goſpell of Chriſt: the outward formall cauſe, that is their ioynt and publike profeſſion of the ſauing faith, and the outward communion that they hold in the meanes of grace, both for duties of piety to God, and of charity each to other, yee ſhall find both theſe in the caſe of the Church at Ieruſalem, Act. 2. firſt, their effectuall calling, which is their inward formall cauſe, that is laid downe in the 37, 38, 41, and 44. verſes, they were pricked in their hearts, repented, baptized, added to the Church, &c. there is their effectual calling. Their outward formall cauſe, that is ſet downe in the 41, 42, 44, 45, 46. verſes, They continued in the Apoſtles Doctrine and fellowſhip, &c. and had all things common, &c. there is their ioynt and publike profeſſion of the ſauing faith, and their outward communion. Theſe are the materiall cauſes of the Church.
Laſtly, the finall cauſe of the Church, which is the end of a Church, and that is to bee conſidered in many reſpects; firſt, in reſpect of Gods glory, that ſome of Adams ſeede might glorifie the Lord God here in his Church, by beleeuing, obeying, calling vponupon him, and hereafter in heauen ſinging euerlaſting prayſes to his glory, Rom. 9.23. That he might declare the riches of his glory, on the veſſels of mercy which he hath prepared to glory. Secondly, the finall cauſe of the Church is in reſpect of the faithfull themſelues, and of their ſaluation and glory; for God will not hauehave all mankinde caſt away as they well deſerued, but ſome he would hauehave of his free grace and mercy to obtaine ſaluation and glory by Ieſus Chriſt, 2 Theſ. 2.14. and to receiue the end of their faith which is the ſaluation of their ſoules, 1 Pet. 1.9. Thirdly, the finall cauſe of the Church is in reſpect of the truth of God, that the ſame might be embraced and maintained and kept aliue on earth, that ſome men might not onelyonly know the truth, but beleeue it, and liue in the obedience of it, and alſo that the Scriptures, the records of truth might be ſafely preſerued; firſt, that the body of the Scriptures might not bee mangled, or torne by Heretikes; ſecondly, that the ſenſe of the Scripture might not bee depraued by the enemies of it; laſtly, that the Scriptures might not bee as a ſealed booke, but that there might bee ſome on earth to interpret it, and to teach it, and that it might be openly taught and practiſed on earth, this is one end of Gods Church. Fourthly, the finall cauſe of the Church is in regard of the wicked, that they might bee left without excuſe, when as the pretious truth of God is propounded to them by his Miniſters, and by his Church, and when as they denie it as falſe, or contemne it, or at leaſt careleſly neglect it as a vile thing, not worth hearkening to, that then they might iuſtly periſh in their owne wilfulneſſe. Thus you hauehave heard concerning the cauſes of the being of the Church, both of thoſe that cauſe it directly, and of themſelues, and alſo ſuch as cauſe it, not of themſelues directly, but onelyonly as by the way, being ouer-ruled by God to that end.
Wee will draw it into an Obſeruation; Doctr. we heard firſt, that God is the efficient cauſe of his Church, and all other cauſes are from him: he note then is this; That howſoeuer there bee many things in the world which concurre, and hauehave a great hand in the cauſing and conſtituting of a Church; yet the cauſe of all cauſes is the Lord himſelfe, and indeed he is all in all in it; this is ſo in all other things, that God is all in all in them, ſpecially it is ſo in the Church, as firſt, that being more ſpecially reſpected of God than any thing elſe; and ſecondly, as the Church depending more neerely vponupon him, then any thing elſe in the world. Epheſ. 4.6. the Apoſtle ſpeaking there of the Church, ſaith, There is one God, and Father of all, which is aboue all, and through all, and in you all. And in the 1 Cor. 12.6. the Apoſtle ſpeaking of the edification of the Church, vſeth the very word in the note, There are diuerſities of operations, (ſaith he) but God is the ſame which worketh all in all. And this we ſhall find to bee the voyce of Gods Church, Pſal. 95, 6, 7, 8. Come (ſay they) let vsus worſhip and fall downe before the Lord our Maker, &c. hee is our Lord, our Maker, our God, and wee are his people of his paſture, his ſheepe of his hand. Why, but all other are his people: Yea, but we are his people after a ſpeciall manner, Epheſ. 2.10. Wee are his workmanſhip. But you will ſay, ſo are all things elſe: Yea, but we are another kind of workmanſhip, wee are created in Chriſt Ieſus vntounto good workes; we hauehave not onelyonly our being, but our well-being from him; hee hath not onelyonly created vsus as men, but re-created vsus, or regenerated vsus as new men; wherein howſoeuer many things concurre, as the Word and Sacraments, &c. yet all is his doing, hee is the worker of it, he is all in all.
Let vsus inlarge our thoughts in this point,How all the three perſons hauehave a hand in cauſing the Church. that God is all in all in cauſing of his Church; and let vsus conſider firſt, how eueryevery one of the three perſons in the Trinitie hauehave a ſpeciall and an effectuall hand herein: Firſt, God the Father the firſt perſon, he hath a ſpeciall hand in it, Ioh. 6.44. No man can come vntounto me, except the Father which ſent mee draw him. So likewiſe the ſecond perſon Ieſus Chriſt, hee hath a ſpeciall hand in it, Ioh. 14.6. No man commeth vntounto the Father but by me. So likewiſe the third perſon, the holy Ghoſt, he hath a ſpeciall hand in it, 1 Cor. 12.3. No man can ſay (that is, by a true perſwaſion) that Ieſus is the Lord, but by the holy Ghoſt. God the Father he loues the world, and in that louelove of his hee decreed, that ſuch and ſuch ſhould be gathered to his Church, and ſo be ſaued; and alſo in that louelove ſends his Sonne to redeeme vsus, and to pay our ranſome, and giues vsus his Spirit to ſanctifie, and to comfort vsus that are his Church. So likewiſe Chriſt Ieſus hee loues the Church, and in this louelove of his comes downe from heauen, and takes our nature, and our ſinnes, and our puniſhment vponupon him, and layes downe his life for vsus, that hee might purchaſe the Church with his owne blood, as the Apoſtle ſpeakes, Act. 20.28. and incorporates vsus into himſelfe, and makes vsus bone of his bone, and fleſh of his fleſh, Epheſ. 5.30. and brings vsus to his Father, Ioh. 14.6. So likewiſe the holy Ghoſt he loues them, and in that louelove which hee carries to them, hee comes and dwels in them, and enlightens them, gouernes them, and frames them to obedience, ſanctifies them, and applyes the meanes of grace to the particular conſcience of eueryevery one of them; hee makes them apprehenſiue of that courſe whereby they are ſaued, and applyes it vntounto them, 1 Cor. 2.10, 12. Secondly, eueryevery part and ſeuerall worke that tends to our ſaluation is of God, as firſt, Election, that is from God, Epheſ. 1.4. He hath choſen vsus in him, &c. ſo our Calling is from him; Rom. 8.30. Whom he predeſtinated them alſo he called: likewiſe our regeneration is from him, Ioh. 1.13. Which are borne not of blood, nor of the will of the fleſh, nor of the will of man, but of God. So alſo our teaching is of God, Ioh. 6.45. They ſhall be all taught of God. Our iuſtification is alſo of him, Rom. 8.33. It is God that iuſtifieth. Laſtly, our ſanctification is from him, 1 Theſ. 5.23. Now the very God of peace ſanctifie you throughout, &c. So that eueryevery ſeuerall worke that tends to our ſaluation is of God. Laſtly, eueryevery ſeuerall meanes both within vsus, and without vsus is Gods doing: but of this we ſhall ſpeake in the Reaſons; and therefore we will now come to them.
Reaſ. 1 The Reaſons are theſe: God is all in all in his Church; Firſt, becauſe the Church is Gods Houſe, 1 Tim. 3.15. now who ſhould build a Houſe for God, but God himſelfe?
Reaſ. 2 Secondly, the viſible Church is a meanes to worſhip God by, Deut. 12.11. Where God puts his name there he will be worſhipped. Now who ſhall, or can preſcribe Gods worſhip but himſelfe? therefore he is all in all in his Church.
Reaſ. 3 Thirdly, the living members of the Church are Gods adopted Sonnes, members of Chriſts myſticall body, Kings and Prieſts unto God, in all which the like cauſes God is (moſt ſenſibly) all in all in his Church, for hee makes them Kings and Prieſts, &c. Revel. 1.6.
Fourthly, to be made a Church, or a true member thereof, Reaſ. 4 is altogether a worke wrought vponupon the heart: now God onelyonly workes upon the heart, all other meanes and inſtruments are excluded, but onelyonly ſo farre as they are aſſiſted by him.
Laſtly, conſider the efficient cauſe in compariſon to all Reaſ. 5 other cauſes, and then it will appeare plainely, that the cauſe of all cauſes is the Lord himſelfe: Firſt, the efficient cauſe is God himſelfe, yea, and hee alone, which is proofe enough, that God is all in all. Secondly, the inſtrumentall cauſes they are wholly and onelyonly of him: Firſt, for the outward cauſes, as the Word, Sacraments, Miniſters, and Gifts. Firſt, God ordaines them, and giues them their being; and therefore they are called Gods Word, and Gods Sacraments, and Gods Miniſters, and Gods Gifts, Eph. 4.11, 12. he hath giuen ſome to be Apoſtles, & ſome to be Prophets, and ſome to be Euangeliſts, and ſome Paſtors and Teachers, for the gathering of his Saints, for the worke of the miniſtery, &c. Secondly, he vouchſafeth the preſence and tender of them to ſuch perſons and places, where hee would hauehave his Church to be, as we may ſee, Act. 16.6. Paul & Silas were forbidden by the holy Ghoſt to preach the Word in Aſia: and Verſ. 7. the Spirit ſuffered them not to goe into Bithynia. And in the tenth Verſe it is ſaid, they went into Macedonia, being aſſured that the Lord had called them to preach the Goſpell there. Sometimes God reſtrayneth the meanes from ſome, and enlargeth them to others, as Matth. 10.5. Goe not into the way of the Gentiles, compared with Act. 13.46, 47. It was neceſſary (ſaith the Apoſtle to the Iewes there) that the Word of God ſhould firſt hauehave been preached vntounto you, but ſeeing ye put it from you, and iudge your ſelues vnworthy of euerlaſting life; Lo, we turne to the Gentiles, for ſo hath the Lord commanded vsus, &c. Laſtly, God giues the ſucceſſe and bleſſing to the meanes, and ſo makes them effectuall. 1 Cor. 3.5, 6. Paul planteth, and Apollo watereth, but it is God that giueth the increaſe. And Act. 11.21. the hand of the Lord was with them, ſo that a great number beleeued, and turned to the Lord. 2 Chron. 30. from the ſixth to the twelfth verſe, Hezekiah ſent forth meſſengers throughout all Iſrael and Iudah with godly letters for the keeping of the Paſſeouer, and the wicked laughed them to ſcorne, but the Text notes in the twelfth Verſe, that the hand of God was in Iudah, ſo that he gaue them one heart to doe the Commandement of the King. The King might hauehave commanded long enough, yet if God had not giuen the people a heart they would neuer hauehave obeyed him: ſo that all other meanes are vtterly voide, yea nothing without God. 1 Co. 3.7. Neither is he that planteth any thing, nor he that watereth, but God that giueth the increaſe. Now if God giues vsus theſe outward inſtrumentall Cauſes of the being of his Church, hee giues vsus the inward much more, as Repentance, and Faith, and principally the chiefe of all, Gods Spirit is giuen vsus meerely and freely of God, 2 Cor. 1.22. Who hath alſo ſealed vsus, and giuen vsus, the earneſt of his Spirit in our hearts. So that wee ſee the inſtrumentall cauſes of the Church, both inward and outward, are of God. So alſo the materiall cauſe, that is of God too, 1 Cor. 3.9. Ye are Gods building (ſaith the Apoſtle.) The formall cauſe, that is of God alſo, the outward formall cauſe, which is our ioynt and publike profeſſion of the faith, 1 Cor. 12.3. No man can ſay that Ieſus is the Lord, but by the holy Ghoſt, ſpecially the inward formall cauſe is of God, 1 Cor. 1.9. Wee are called of God to the fellowſhip of his Sonne Ieſus Chriſt. Laſtly, the finall cauſe that is of God too, Gods Word, labours, husbandry, ordinances, Church, &c. are not onelyonly of, and from him, as he being the efficient cauſe of them, but alſo for him and his glory, as he being the finall cauſe of them. So likewiſe if we caſt our eyes on the by-cauſes of the Church, God is all in all euen in them too; yea, extraordinarily in theſe; ſo that hee ſeemes rather to hauehave a greater hand, in theſe, than in the reſt; that God ſhould make perſecution (which tends of it ſelfe to the deſtruction of the Church) to bee a cauſe of the being of the Church; this then ſhewes that God is all in all in cauſing his Church. So much for the Reaſons.
The vſes are theſe. Firſt Vſe is for inſtruction; to teach vsus, Vſe 1 that ſeeing the Lord is all in all in cauſing his Church, then let him be reuerently and ingenuouſly acknowledged ſo to be. And in that reſpect, Firſt, let ſuch congregations as hauehave taſted Gods bounty in this kind, aſcribe all the honour and praiſe and glory of that their bleſſed ſtate to him alone; and that which I ſay of whole congregations, let eueryevery one in particular practiſe, and that both for the congregation, and ſpecially for himſelfe. We muſt not dote on the meanes, though they be ſingular helpes vnderunder God, the Miniſters gifts, nor any other thing the Church hath, it muſt not bee doated vponupon: It is true that wee muſt eſteeme highly of them, and labour for the good of them, and acknowledge what benefit we hauehave receiued from them, and be thankefull to them; yet ſtill I ſay, it is all the Lords doing, and let him hauehave all the glory of them; and if euer there ſhould ſuch a preſumptuous thought come into our heads of doating vponupon them, we muſt euer hauehave that in a readineſſe in our minds which the Apoſtle ſpeakes, 1 Cor. 3.5. They are but miniſters by whom we beleeued; let God hauehave the honor and praiſe of all that the Church hath, for it is all his doing. Secondly, as this ſhould ſtirre vsus vp to thankfulneſſe, for the good we hauehave already receiued; ſo it ſhould ſtirre vsus vp to prayer and continuall calling vponupon God, that he would bee pleaſed in his good time to afford the meanes of his Church where they are wanting: And that where they are, there God (who is all in all in his Church) would bee pleaſed to confirme, increaſe, and continue them for euer; that ſo he may hauehave a Church there to the worlds end. Alas, what is it to hauehave care for our ſelues onelyonly as Ioſiah had? Lord (ſaith hee) let there be peace in my dayes: but we muſt hauehave a care of our poſterity, and pray that God would continue his Church to them too: and this is a neceſſary duty both for Miniſters and People, and that each for himſelfe, and one for another; the Miniſter hee is to pray for himſelfe, that the Lord would open his mouth, and ſanctifie his heart and affections; that he may preach powerfully and effectually; and for the people, that they may bee teachable and tractable, humble, willing, and ready to vnderſtand and beleeue, obey and practiſe that which they are taught. And ſo likewiſe the people, they are to pray for their Miniſter, and for themſelues too, that God would open their Miniſters mouth, and ſanctifie his heart and affections, that he might preach powerfully and effectually to them; and alſo that they might hauehave teachable hearts, ready and willing to heare and to obey, and that God would water their hearts with his Spirit that they may be fruitfull. Thirdly, this ſhould ſtirre vsus vp to vſe the meanes profitably, which are the cauſes of the Church; let them not be vnprofitable towards vsus, much leſſe let them bee contemned of vsus, but let vsus make a good vſe of them, as of Gods ſpeciall ordinances, which hee will ſurely reuenge if we contemne them. Doth the Lord bend himſelfe wholly and all his forces as it were, to make vsus vnderſtanding, wiſe, and obedient, and to bring vsus to himſelfe; and ſhall wee neglect ſo great ſaluation, and not make vſe of it to bee brought vntounto God? Doe not receiue ſuch a pretious grace of God in vaine, but embrace it, take the opportunitie of it: now is the accepted time, now is the day of ſaluation, now God ſtands at the doore and knockes, now the Table is prepared, the victuals are ready, and the Gueſts are called, therefore let vsus now quicken vp our ſelues, let vsus take hold on the promiſe of Grace, and let vsus receiue the Word, not as the word of man, but as it is indeed the Word of the eternall God, powerfull to ſaue vsus, if we beleeue and obey it; or elſe, if wee refuſe and contemne it, powerfull to condemne vsus, and to caſt vsus headlong into hell.
Vſe 2 The ſecond vſe is matter of comfort to vsus; ſeeing God is all in all in conſtituting his Church, then it aſſures vsus of the welfare of the Church, it ſhall goe well with the Church, although Satan bend all his forces againſt it, though the wicked maligne and perſecute it, God is for it, who can be againſt it? It is of God, and therefore it ſhall ſtand in deſpight of Satan and all his forces. It is God that plants his vine, who can roote it out? He makes a hedge about it, who can breake it downe? Yea, God is a wall of fire about his Church, therefore whoſoeuer comes neere to hurt it, ſhall be conſumed and burnt vp: God waters it, and makes it fruitfull, who ſhall hinder the growth and increaſe thereof? Surely, God will not ſuffer his owne worke to be hindred by any power in the world. If this were well conſidered, it would diſmay the aduerſaries of the Church, and euen daunt Satan himſelfe; for they know before-hand, that they are fighters againſt God, yea againſt his ſpeciall hand, and therefore it is impoſſible that they ſhould preuaile. The wicked after the Flood, when they built the Tower of Babel, they fought againſt God, but they could not preuaile, it turned to their confuſion; but theſe fight againſt God in a ſpeciall manner. And therefore this is our comfort, they ſhal neuer preuaile, though they band themſelues together againſt the Lord and againſt his Church, yet all they doe is but the imagination of a vaine thing, becauſe it is againſt God and againſt his people. This ſhould comfort the faithfull in all their perſecutions, temptations and diſtreſſes whatſoeuer, becauſe that they are built by Gods owne hand, and therefore like Mount Sion they ſhall ſtand faſt for euer, and neuer be remoued; and likewiſe they are continually aſſiſted by Gods hand, ſo that their enemies cannot hurt them; as the Mountaines are about Ieruſalem, ſo the Lord is about his people, from henceforth and for euer, Pſal. 125.1, 2. So much of the firſt obſeruation ariſing from the cauſes of the Church.
The next Point ariſing hence is this; That whereſoeuer Doct. 2 the true cauſes of a true Church are effectuall, and that by the ordinary bleſſing of God they hauehave their due ſucceſſe, there certainely is a true viſible Church: Firſt, I ſay, where they are effectuall, for ſometimes the cauſes may bee preſent, yet not effectuall, or at leaſt very little effectuall; but where they are effectuall, onelyonly there they cauſe a Church. Secondly, I ſay, by the ordinary bleſſing of God: for extraordinary bleſſing and ſucceſſe doth not ſufficiently proue a true viſible Church. The point is cleare in the caſe of the Church, Act. 2. from the beginning to the end, the cauſes of a Church were there, as wee ſhewed before, and they were effectuall, Verſ. 41. They were added to the Church; and it was ordinarily effectuall, Verſe 47. The Lord added to the Church from day to day, &c. and therefore there was a true Church, and ſo it is called in that verſe 47. And ſo it was in the caſe of the Church of Antioch, Act. 11. from 20. to 26. verſe, there was the meanes, the Word and the Miniſters of it, and it was effectuall, for they beleeued; and it was ordinarily effectuall, for a great number beleeued, and turned to the Lord; and therefore they were a Church, and were alſo ſo called, verſ. 26. So likewiſe in the 1 Cor. 1.2. Ʋnto the Church of God which is at Corinthus, to them that are ſanctified in Chriſt Ieſus, Saints by calling, &c. They had a Calling then, and this was effectuall, for they were ſanctified in Chriſt Ieſus, and ſo were a true Church. The caſe was thus in the ſeuen Churches, Reuel. 1.16. to the end of the Chapter, there were the ſeuen golden Candleſticks, that is, ſeuen true viſible Churches, and there was the Sonne of man, that is, Chriſt, walking in the middſt of them, and there were the Starres, that is, his Miniſters vpholden in his right hand, and a two-edged ſword came out of his mouth, that is, his Word, and the power thereof; for ſo the Word is compared to a two-edged ſword, Heb 4.12. And theſe were effectuall too, the Starres were vpholden, and it was a ſharpe two-edged ſword: ſo where theſe are thus effectuall, there is a golden Candleſticke, that is, a true viſible Church.
Reaſ. 1 The Reaſons of the point are theſe; Firſt, the cauſe doth alwayes proue the effect neceſſarily, where it hath her worke and is not reſiſted; now here are the cauſes of a true Church, and their worke is not reſiſted, therefore here is the effect too, that is a true viſible Church.
Secondly, where theſe cauſes are, there is the definition Reaſ. 2 of a true viſible Church, that is, a company of people profeſſing ioyntly the ſauing truth. Now where theſe are, there is a true viſible Church.
Thirdly, whoſoeuer liues in ſuch a Church, where theſe Reaſ. 3 cauſes are, walking in truth and ſinceritie, and being carefull and conſcionable to obey theſe meanes, he is certainely ſaued: and on the contrary, whoſoeuer liues out of ſuch a Church, and doth not obey theſe meanes, ordinarily hee cannot be ſaued: then where theſe are, muſt needs be a true Church; for without the Church ordinarily there is no ſaluation. But our Aduerſaries that we hauehave principally to deale againſt in this caſe confeſſe it, that the Word and Sacraments are the inſtruments and meanes of conſtituting the Church, and conſeruing it; therefore we will ſtand no longer on the proofes and grounds of the point.
The Vſes are theſe; Firſt, this ſerues to iuſtifie our Church Vſe 1 to be a true viſible Church,The Church of England iuſtified to be a true Church, againſt the Separation. againſt the ſeparation that deny it; for by this it appeares we hauehave a true Church, becauſe that we hauehave the cauſes of a true Church, and becauſe they are effectuall, yea, and ordinarily effectuall amongſt vsus. If they except againſt vsus, they muſt deny, and ſay, either that we hauehave not the cauſes of a true Church amongſt vsus, or that theſe cauſes are not effectuall, or elſe that they are not ordinarily effectuall amongſt vsus. Some deny ſome of theſe, and ſome deny all of them; and therefore ſay, we are no true Church. If they ſay, wee hauehave not the meanes,The Church of England hath the meanes of ſaluation and of a Church. Obiect. You want d…ſcipline. wee anſwer, that we hauehave through Gods mercy, the Word, and the Sacraments, and Miniſters, and gifts, which are the cauſes and meanes of a Church. Yea, but ſay they; yee hauehave not all Gods ordinances amongſt you, you want diſcipline, &c. I anſwer; firſt, we only waite to ſee them proued by the word, to be Gods ordinances, which they ſo much require, Anſw. and then wee will receiue them with both hands, as wee hauehave done greater things. Secondly, I anſwer, if wee ſhould not receiue them yet we might bee a true Church, though happily not ſo pure and perfect a Church; for Diſcipline is not a matter of ſubſtance to the being of a Church, but to the well-being only: Obiect. yea but ſay they, though you hauehave the Word among you,Your Miniſters hauehave not a true Calling. yet you hauehave it not out of the Lords mouth; for your Miniſters hauehave not a true calling, they are not called and ſent of God? I anſwer, that extraordinary calling we neither hauehave, Anſw. nor looke for, but ſuch ordinary calling as ordinary Miniſters hauehave had, in any Church ſince the death of the Apoſtles, wee hauehave the ſame. Let them ſhew vsus any ſince that time, and we will proue that ours is anſwerable to it; therefore if wee bee not a true viſible Church, then there was never any ſince the Apoſtles death: Yea, Obiect. but ſay they, you hauehave your calling from the Church of Rome?You hauehave your Calling from the Church of Rome. I anſwer, we hauehave not our calling from the Church of Rome, but from other miniſters profeſſing the ſame faith with vsus as they hauehave; Anſw. this might be a reaſon againſt Luther, and other Miniſters that had their calling in the Church of Rome: Obiect. it can be none againſt vsus. Yea, but ſay they, Anſw. it came through their hands at firſt? I anſwer, that is nothing to vsus, many good things may come through theeues hands: when the Arrian hereſie ſpread it ſelfe ouer the world, many Miniſters came through their hands: and therefore if this were a good Argument to proue wee were not a true Church, then there ſhould bee no true Church ſince the Apoſtles dayes. But if wee had had our Calling from the Church of Rome; I doe not ſee, but that thoſe Miniſters that were ordained by the Church of Rome are warrantable and lawfull; but I am ſure ours now is lawfull, if euer there were any ſince the Apoſtles death. Yea, but ſay they, you hauehave no couenant made betwixt you and God? Obiect. I anſwer, yes we doe make a couenant with God in Baptiſme.You hauehave no couenant betwixt you and God. Yea, but you were not gathered by the Word, but compelled by a Proclamation in the beginning of Queene Elizabeths Raigne? I anſwer; Yes, wee were gathered before in King Henery the eighth, Anſw. and King Edward the ſixth dayes, ſo that this Proclamation was but a reſtoring of vsus to our former eſtate, as it was in the daies of Hezekiah, 2 Chron. 30.5. where the people were reſtored to religion by the Kings Proclamation; and this compulſion by the Proclamation was but to the outward meanes. But now in our times there is no ſuch compulſion, but men are gathered by the word; therfore this is vnſeaſonably applied to vsus. Yes, ſaith Ainſworth, It is ſo ſtill? I anſwer; If it be ſo that we are ſtill compeld, it is but to the outward meanes as I hauehave ſaid; but yet ſo many of vsus, as ſince the preaching of the Goſpel doe voluntarily ioyne and enter couenant with God and the faithful, are (euen by our Aduerſaries confeſſion) true members of a Church, and therefore conſequently ſuch are a true viſible Church. Or elſe ſecondly they ſay, Obiect. You want the ſucceſſe of the meanes.If wee hauehave the meanes, yet we hauehave not the ſucceſſe? Yes, we hauehave the ſucceſſe too; for many of vsus feele it, and taſte it to our ſingular conſolation; many of vsus are conuerted, Anſw. comforted, inſtructed, confirmed, &c. in our Church: yea, many of themſelues were conuerted here amongſt vsus, which is a manifeſt argument of our warrantable calling, in that we hauehave experience of Chriſt, that ſpeaketh in our Miniſters, not weake but mighty in vsus, 1 Cor. 13.3. Or thirdly,It is ordinarily effectuall. they ſay it may be effectually ſometimes, but it is not ordinarily effectuall? I Anſwer; What is more ordinary? For firſt, we hauehave many conuerted amongſt vsus, and ſecondly, this is dayly done; and thirdly, by theſe meanes that we hauehave amongſt vsus, the preaching of the Word; and fourthly, this is as vſuall here as in any viſible Church; yea, I dare vndertake, that our Church is as fruitfull in gathering people, and begetting Children vntounto God, as euer any Church was ſince the Apoſtles dayes; they indeed had an extraordinary Calling, and ſo an extraordinary ſucceſſe, which we muſt not looke for: but ours is ordinarily effectuall, for it is wrought vponupon many, and that day by day, and alſo by the power of the meanes which is amongſt vsus; and alſo as vſually as in any Church ſince the Apoſtles times. And therefore ours muſt needs be a true Church, therefore let none of vsus entertaine any ſuch thoughts into our heads, as to thinke wee hauehave not the cauſes and meanes of a true Church amongſt vsus, or that they be not effectuall to our conuerſion and ſaluation, or that they be not ordinarily effectuall: But let vsus bleſſe God for the means, and the ſucceſſe which daily they hauehave amongſt vsus, leſt for our vnthankfulneſſe God depriue vsus of them, and turne from vsus, as he did from the Iewes, and take his Church and preſence from amongſt vsus.