Twenty-Nine Lectures, Lecture 11
The eleuenth Lecture of the Church.
The firſt thing conſiderable in a viſible Church, the members of it.HAuing acquainted you already with the definition, as alſo with the Cauſes of a true Church; It remaines that we proceed in the third place to ſpeake (as we propounded) of the members of the Church: For whereas the viſible Church is compared to a Body, and every body conſiſts of diuers parts and members framed and ioyned proportionably together; if therefore wee would exactly know the body of a true viſible Church, we muſt be well inſtructed touching the parts and members of the ſame; for the preſence of the members proues the preſence of the body; looke where the members are, there likewiſe is the body alſo. And the ſtate of the members well conſidered, inſtructs vsus rightly to eſteeme of the ſtate of the body, for the body is to be accounted ſound or vnſound, accordingly as the members thereof are affected. Now when we ſpeake of the members of the Church; we may as well vnderſtand the head, as the other parts; for in a generall ſenſe the head is as well a member, as the reſt of the parts of the body: or elſe we may ſpeake of all the other parts beſides the head, for ſo in a more ſtrict and particular ſenſe, the head and the members are oppoſed againſt each other, as they being diuerſe from the head, and the head from them. Now becauſe we deſire to carry the matter fully before vsus as neere as we can, therefore we will ſpeake of this body in the generall ſenſe, as including both head and members too.
Firſt, of the head,In it firſt of the head. for that being the chiefe and principall member, is firſt and principally to bee ſpoken of; ſpecially in this caſe, the head being here infinitely greater, and more excellent than all the body beſides, and therefore firſt of that: That which we will ſpeake of in this point,And in it three things. we will contriue into theſe three heads; Firſt, that the viſible Church muſt hauehave a head; ſecondly, that it muſt hauehave one head; thirdly, that this head is Ieſus Chriſt and hee alone.
Firſt, that the Church being a body muſt hauehave a head, for ſo in the firſt place the courſe of nature requires it, for in the courſe of nature a headleſſe body, is a monſtrous body, imperfect, without forme, faſhion, life or gouernment.
Secondly, as the courſe of nature requires it, ſo the neceſſity of the Church requires it; for the Church muſt be endued with ſpirituall life, therefore it muſt hauehave a head to conuey life into it.
Thirdly, the wiſdome of God requires it; for God is the God not of confuſion, but of order in all his works, ſpecially in his ſpecial workmanſhippe, that is his Church. What a confuſed heape of ſtones would a Church be, if it had not a head corner ſtone, to hold all the other ſtones together, eueryevery one in his due place: and what a diſordered Aſſembly would the Church be, if the members were without a head to order it, and to releeue it.
Secondly, as the Church hath a head, ſo it hath but one head; for as a Body without a head is a monſter in nature by defect; ſo likewiſe if there bee two or many heads to one body, it is a monſter in nature by exceſſe. Now the Church is but one body, and therefore muſt hauehave but one head.
Thirdly, this our head is Chriſt Ieſus, and hee alone; for ſeeing the Church is his owne body, therefore hee alone muſt bee the head, if wee ſhall aſſigne any other to bee the head of the Church, being Chriſts Body, it is as if we ſhould take the body of a man, and ſet vponupon it the head of a beaſt, and ſo ſhould be a body againſt nature: for as a body without a head is a Monſter in nature by defect, and as a body with two or many heads is a Monſter beyond nature by exceſſe; ſo for a body to hauehave a head of another kind is againſt nature, & is as monſtrous as either of the other; therfore the Church being the body of Chriſt, muſt hauehave Chriſt alone to be the head of it. And thus the way is beaten out plaine to this naturall Obſeruation, which followeth,
Doctr. Namely, That our Lord and Sauiour Ieſus Chriſt, as hee is moſt truly and properly the Head of the Church in generall, that is, of the whole company of the Elect, which are his true myſticall body (as we hauehave taught before,) ſo proportionably hee is alſo the Head of the true viſible Churches, that is, of all Congregations in the World, profeſſing openly the ſauing Faith. For the clearing of this point, wee muſt heare call to minde two things, of which wee hauehave heard before: Firſt, that there are ſome things affirmed in Scripture, which are principally ſpoken of the inuiſible Church, but proportionably are to bee vnderſtood of the viſible, the whole taking the name of the better part, and ſo this is to be vnderſtood here. For when it is ſaid ſimply, that Chriſt is the Head of the Church, it is meant principally of the inuiſible Church, and yet is proportionably to bee vnderſtood of the viſible Church, becauſe ſome of thoſe members that are in the viſible Church, are alſo of the inuiſible vniuerſall Church, the whole taking denomination of the better part. And therefore I doe not ſay in the obſeruation, that Chriſt is ſimply the Head of a viſible Church, but proportionably, becauſe there are ſome in the viſible Church that he is the head of. The ſecond point, that we are here to call to mind, for the clearing of the obſeruation is this, that the viſible Church is either vniuerſall, or particular. The vniuerſall is the whole Company of thoſe that profeſſe the ſauing truth through the world, from the beginning to the end thereof: a particular viſible Church is a Company of thoſe that ioyne together in the profeſſion of the ſame ſauing truth in ſome particular place and time, &c. Now therefore when I ſay, Chriſt is the Head of a true viſible Church, I meane chiefly and moſt properly the vniuerſall viſible Church, not but that it may be affirmed alſo of eueryevery particular viſible Church, yea and of eueryevery member too, that is ſo farre forth as it is a member of Chriſt, and Chriſt the Head thereof; as the head is the head of the right ſide as well as of the left, and of the hand too, as well as of the whole body; yet not ſimply and by way of appropriation, but together with the reſt of the members by way of participation and communication; that is, as being a member with the reſt of ſuch a body: ſo all particular viſible Churches, from the beginning to the end of the world, are indeed but one body, though diuers in time, place, and other circumſtances, yet in the profeſſion of the ſauing truth, they are but one and the ſame in generall. And Chriſt is the head of the whole vniuerſall viſible Church, and alſo hee is the head of eueryevery particular viſible Church, but that is onelyonly by way of communication, as that particular Church concurres and participates with other particular Churches, in the vniuerſall viſible Church: ſimply in it ſelfe, Chriſt cannot bee ſaid to bee the head of one particular viſible Church, for then we ſhould make many heads and many bodies; as the head cannot be ſaid to bee the head of the hand ſimply by it ſelfe, but by way of concurrence with the reſt of the members; therefore, when we ſay, Chriſt is the head of a particular viſible Church, wee muſt vnderſtand it in common, as all particular viſible Churches are members of that body, whereof Chriſt is the head. The Apoſtle makes this plaine in the 1 Cor. 12.27. Yee are the body of Chriſt and members for your part; they are the body of Chriſt in ſome ſenſe, and yet in ſome ſenſe they are but members, and in both theſe ſenſes they hauehave Chriſt to be their head. Conſider the Church of Corinth in it ſelf, and it is a body; conſider it in the generall with other particular Churches, and it is but a part of the body. I note this the rather, to preuent an obiection ready to bee made againſt this truth, which is, That if Chriſt bee the head of eueryevery particular viſible Church in England and France, &c. then either there are many Chriſts, becauſe there are many bodies; or elſe there is but one head to many bodies, both which are abſurd: but Chriſt is the head of eueryevery particular viſible Church proportionably, that is, as that particular Church is a member of the vniuerſall viſible Church; and ſo much ſhall ſerue for explication.
Corpus adaequatum.Now we come to the proofes, That Chriſt Ieſus is the Head, and the onelyonly Head proportionably of a true particular viſible Church. In Epheſ. 1.22. the Apoſtle ſaith, God hath appointed him ouer all things to be the Head to his Church. I grant that this is ſpoken principally and properly of the Church vniuerſall, for that is the onelyonly body that is in all reſpects fitted and equalled to the head, and the head to it. Yet it holds conſequently and by proportion of the viſible Church; for that is therefore called a Church, becauſe it is preſumed that there were at leaſt ſome faithfull and elect of God amongſt them, yea the Apoſtle ſeemes to ſpeake it with reference to that particular Church of Epheſus, whom he calleth Saints in the firſt verſe, and it could be no comfort to them to know, that Chriſt is the Head to his Church, vnleſſe it were intended that they were a part of his body. And ſo likewiſe Epheſ. 4.15, 16. Chriſt is ſaid to be the head of his body. Now what body is that? but onelyonly that body ſpoken of in the 11. and 12. verſes, where his Miniſtery is publikely exerciſed, and that is a true viſible Church. So in Epheſ. 5.23. Chriſt is the head of the Church, and the Church is his body; that is ſpoken principally of the inuiſible Church, but is proportionably to be vnderſtood of the viſible: for the Apoſtle ſpeakes of that Church, wherein was the vſe of the Word, and of the Sacrament of Baptiſme, as we may ſee in the 26. verſe, which are onelyonly in vſe in the viſible Church. And in Coloſ. 1.18. there is Chriſt the head of his Church, and there is the Church the body of Chriſt. Now the Apoſtle ſpeakes of that Church, whereof hee was a Miniſter, as we may ſee, verſ. 25. which is a viſible Church. And that it may appeare that theſe Collections are not ſtrained againſt the meaning of the holy Ghoſt, you ſhall find that the Apoſtle in the 1 Cor. 12.27. ſpeaking to the viſible particular Church of Corinth, ſaith plainely, Yee are the body of Chriſt; and ſo intends neceſſarily, that Chriſt is the head of that particular viſible Church. And as it was with the Church of Corinth, ſo it is too with all true viſible Churches elſe, Reuel. 1.13. there the head and the body is deſcribed together; there was the ſeuen golden Candleſticks, the ſeuen particular viſible Churches, and there was alſo the Son of Man walking in the midſt of them, that is, Chriſt the head of them. And no queſtion but the Iewiſh Church in the former Teſtament was Chriſts Spouſe, and ſo Chriſt was her Husband, and conſequently her Head: for how often did God threaten to caſt them off, and to giuegive them a Bill of Diuorce; ſhewing thereby that hee was the Head euen of their viſible Church, then much more of our particular viſible Churches: ſo that Chriſt proportionably is the Head of a true viſible Church.
The Reaſons of the Obſeruation are theſe; firſt, Chriſt Reaſ. 1 liuing vponupon the earth was of the viſible Church, but not as an inferiour or a member, for then ſome other viſible member muſt be his head, which is impoſſible; therefore while he liued vponupon earth, he was the head of the viſible Church. Now what he was, he is; he was ſo then, and therefore he is ſo now.
Secondly, all power is giuen to Chriſt both in heauen Reaſ. 2 and earth, Matth. 28.18. and he is the head of all principalities and powers, Coloſ. 2.10. And in what reſpect is he the head of all? but that he might be the head of the Church, as the very reaſon is implyed, Epheſ. 1.22. And hath made all things ſubiect vnderunder his feet, and hath appointed him ouer all things: Why? to be the head of his Church. And this is that we meane in that Article of our Faith, when wee ſay, I beleeue that Ieſus Chriſt ſits at the right hand of God; that is, that hee hath power giuen him to rule ouer all things, ſpecially ouer his Church, to rule and gouerne it, and to conuey all good things to it, as the head to the body.
Reaſ. 3 Thirdly, he giues life to the members, and holds all the body together, Col. 2.19. and Epheſ. 4.15, 16. therefore he is the head of the body.
Reaſ. 4 Fourthly, the Church is guided by the Lawes of Chriſt, both for doctrine and manners; therefore, he muſt needs be the head of the Church.
Reaſ. 5 Fifthly, he is the Sauiour of the Church, Epheſ. 5.23. and therfore he is the head of his Church; for it is the office of the head to defend, and to ſee to the ſafety of the whole body.
Reaſ. 6 Sixthly, he is the onelyonly vanquiſher of all the Churches Enemies, and he doth ſo vanquiſh them, as that he himſelfe is freed from Satans and all other enemies harmes: Ioh. 14.30. The Prince of this World commeth and hath naught in me: yea, he breakes the Serpents head, Gen. 3.15. And in the Reuelation, there is Michael and his Angels fighting with the Dragon and his Angels, and they ouercome them. Now Chriſt is this Michael that ouercommeth the Diuell and all the enemies of his Church; therefore he is the head of his Church.
Reaſ. 7 Seuenthly, he giues the Spirit to his Church, therefore he muſt needes be the head of his Church; and hee giues the Spirit not onelyonly in regard of miniſteriall duties, as Iohn 20.22. where he breathed on the Apoſtles and ſaid, Receiue the holy Ghoſt; Sit Chriſtus Chriſtiani caput. Aug. lib. 3. cont. Petil. c. 42.but alſo in regard of ſanctification and inward graces, as Act. 2.4 & this he doth for euer, Eph. 4.11, 12. Now it is the head that conueyes Spirit and motion to the body. Therfore ſeeing eueryevery viſible Church receiues the Spirit from Chriſt, then he muſt needs be the head of them.
Reaſ. 8 Eighthly and laſtly, hee is the King, the Husband, the Shepheard,Reinolds confer. 5. the eldeſt Brother, or firſt borne of the Church, therfore the head of the Church. So much for the Reaſons.
Vſe 1 The vſes are theſe, The firſt Vſe is matter of Refutation againſt the Popiſh Church, for this is a maine point of difference betwixt vsus and the Church of Rome. Wee ſay and hauehave proued it, that Chriſt is the head of the viſible Church; they ſay, the Pope is the head of it, and as they meane it, it is worſe than it ſeemes to be, for therein they affirme a double blaſphemy againſt God,The blaſphemy the Church of Rome doth run into, in ſaying, the Pope is the head of the Church. The blow they giuegive to Chriſt therein in two reſpects: Firſt, in regard of the body, the Church. and giuegive two maine blowes to Ieſus Chriſt, to cut him off from being head to his Church, at leaſt they take his Crowne from his head. And this they doe, firſt, in regard of the Body, the Church; ſecondly, in regard of the Head, Chriſt: Firſt, in regard of the Church, for they ſay the Pope is the head not of the Church of Rome onelyonly, for that were tolerable, if hee would content and containe himſelfe within his owne Dioceſſe, neither would we much contend with him about his Biſhopricke: But he lookes high, and gapes wide, and ſaith, like his lying father the Diuell, All is mine, that he is the head of the vniverſall Church through the world: A proud challenge eaſie to be made, but impoſſible that it ſhould bee maintained. You ſee that it is proued to be Chriſts due only, by right to be head of the viſible Church; if then the Pope wil be head, either he muſt take it from Chriſt againſt his will,The Pope is Antichriſt. and ſo he is plaine Antichriſt, as indeed and in truth he is: or elſe he muſt hauehave it by Chriſts grant, and this he pretends to be his Title. But firſt he hath it not by Chriſts grant, for Chriſt neuer gaue him any ſuch matter; for many hundred yeares after Chriſts aſcenſion, this headſhip of the Popes was neuer heard of. Yea, but ſay they, he gaue it to Peter, Chriſt neuer gaue the headſhip of the Church to Peter. Papiſts plea for the headſhip of the Pope anſwered. Places alleaged by them for this, anſwered: as Mat. 16.19. And Ioh. 21.16, 17.and ſo to the Pope? I anſwer, No, Chriſt gaue it not to Peter, nor yet euer meant to giuegive it him, much leſſe to the Pope: Firſt, hee gaue it not to Peter, for the places which they alleage to proue this point ſerue nothing to this purpoſe, as Matth. 16.19. Whatſoeuer thou ſhalt binde on earth, is bound in heauen, and whatſoeuer thou ſhalt looſe on earth, ſhalbe looſed in heauen. This is ſpoken equally to all the reſt of the Apoſtles, as well as vntounto Peter; Ioh. 20.23. Whoſoeuer ſinnes ye remit, they are remitted, &c. Where now is the headſhip of Peter ouer the whole Church? So that in Ioh. 21. where our Sauiour ſaith three times to Peter, Feede my ſheepe, &c. What a ſlight ground is this to build the headſhip of the Church vponupon? And if they aske then, why Chriſt ſhould thus preſſe it vponupon Peter ſo often? The Fathers anſwer them, that it is onelyonly a ſpeciall charge binding to Duty (not any vniuerſall authority or iuriſdiction) preſſed thrice vponupon him, for his former threefold deniall of Chriſt, that ſo hee might be the more carefull for the time to come; elſe the charge is alike to all the reſt of the Apoſtles: for ſhall wee think that any of them were not bound to feede the ſheepe of Chriſt as well as he? The Apoſtle giues this charge to all Miniſters 1 Pet. 5.2. Feed the flocke of God, &c. Yea, but Peter is the Rocke, and vponupon this Rocke Chriſt will build his Church,And Mat. 16.18 Matth. 16.18. I anſwer, if the Church were built vponupon Peter, then it was either built vponupon his perſon, or vponupon his Confeſſion; but it was not built vponupon his perſon, for then when he died, the Church muſt hauehave failed too: Therfore the place muſt be vnderſtood of Peters confeſſion, or of his faith, or of that Chriſt which he confeſſed. Chriſt built his Church on the confeſſion of Peters faith, becauſe himſelf was the ſubſtance of his confeſſion, &c. Peters confeſſion of his faith is the Rocke, in making knowne the Church: But Chriſt himſelfe is the Rocke, as being the ſubſtance of that his confeſſion, ſo that the Church is not built vponupon Peters perſon. And if it had, what is that to the Pope? Vnleſſe they can proue theſe two things: Firſt, that Peter ſate at Rome as head of the vniuerſall Church; ſecondly, that hee intended to leaue his headſhip to the Pope of Rome, and to none other, which is a meere fancie and deuice of their owne braine, for which they hauehave no colour. So then Chriſt neuer gaue Peter, much leſſe the Pope, this headſhip. Secondly,Chriſt ſaith, He neuer will giuegive it. as Chriſt neuer did giuegive it, ſo he ſaith expreſſely he neuer will giuegive it, Luk. 22.25, 26. Our Sauiour ſaith to his Diſciples, that it was enough for the Gentiles to be Lords, and to raigne one ouer another, but it ſhall not bee ſo amongſt you (ſaith he) ſo that Chriſt checks them for hauing but a conceit of ſuperiority, ſo far is he from giuing it to any of them. Further, this being a great part of Chriſts glory, as he is Mediator, to be head of his Church, hee will not giuegive it to any other, Iſai. 48.11. My glory will I not giuegive to another. And as Chriſt neuer gaue this, nor meant to giuegive it to any other; ſo no man is able to weeld or ſway it,None is able to weeld and ſway it. no more than any one temporall Gouernor can rule all the Kingdomes in the world; no, this power is reſerued onelyonly to him that made the whole world, and all things therein. So that we ſee, they ouer-reach in ſaying the Pope is the head of the vniuerſall viſible Church. Secondly,Secondly, in regard of the Head, Chriſt. they ouerreach as far in ſaying he is the head; if you aske them what head they meane? They will ſay onelyonly, a miniſteriall head vnderunder Chriſt, heere is ſome ſhew of modeſty: But aske them further, what power they aſcribe to him?The power and authority that is giuen to the Pope proueth, that he cannot be a miniſteriall head as is pretended, but rather a ſupreame head. And then they bewray themſelues; for they ſay that the gouernment of the whole Church through the world, depends on him, that he hath power and authority to iudge and determine of all cauſes of Faith and Religion, to rule Councells, to order Biſhops and Paſtors, to excommunicate and to ſuſpend, and to inflict other penalties vponupon offenders; yea, whatſoeuer concerneth either preaching of Doctrine, or the practice of Diſcipline in the Church of Chriſt, the power of gouerning in all ſuch cauſes (they ſay) lies in the Pope. Is this to be a miniſteriall head? This is rather to be an abſolute ſupreame head. If by head they meant onelyonly ſome chiefe Gouernour, the name head in that ſenſe might agree to ſome one man, in reſpect of ſome one particular place, for ſo the Scripture vſeth the word in other caſes, in the 1 Cor. 11.3. The man is the womans head, &c. But neuer in this caſe, for a man to be the head of the whole Church.The Pope is made the Doctor, yea, the only Doctor of the Church. The Pope doth what he doth of himſelfe, and not as vnderunder Chriſt; for he taketh not the courſe preſcribed by Chriſt in that he doth. This tranſcendent power by them aſcribed to the Pope, is a great part of Chriſts owne power, and can neuer agree to any man in the world; for Chriſt is the onelyonly Doctor of his Church, Mat. 23.8, 10. How then can the Pope determine all matters of faith and religion? Is not this to make him a great Doctor, yea the onelyonly Doctor? No, ſay they, for hee doth it but vnderunder Chriſt: But he doth it of himſelfe, if the Pope in controuerſies would take Chriſts booke, and vſe prayer to God for direction therein, and in humility and ſincere louelove of the Truth, would examine eueryevery cauſe and ſo iudge, there were ſome hope that he would doe many things well and that he would iudge rightly, as in Chriſts ſtead, and ſo honour his Maſter, and doe good ſeruice to the Church: But firſt, he takes no ſuch courſe; but mingles with the word, and vſeth his owne Canons in ſtead of the word; and he is ſo farre from vſing prayer to God for direction, as that he preſumes the truth is tyed to his Chayre; and therefore that he cannot erre in any of his Sentences, likewiſe hee is ſiniſterly affected to the Truth, framing it to the ſtate and practice of his owne Church, and accordingly hee iudges and pronounces. Secondly, if he ſhould take the former courſe, yet his reach is not infinite, hee cannot iudge rightly in all cauſes of faith and religion, for no one man that euer was (Chriſt Ieſus onelyonly excepted, and his Apoſtles) that was able to iudge of all Truth; Therefore eueryevery Pope in particular muſt be at leaſt as one of the Apoſtles, nay he muſt be as Chriſt is. For if the Apoſtles could doe it, yet they had fellowes, Paul as well as Peter could do this;The Pope taketh vponupon him to iudge the Apoſtles doctrine, and ſo to be Peters Maſter, and ſo proues himſelfe to be Antichriſt. The Pope takes Chriſts name vponupon him, viz. Chiefe Shepheard. Obiect. You make the King head of the Church. But the Pope is without any fellow, yea he will take vponupon him to iudge of the Apoſtles owne Doctrine and writings: ſo that though he pretends to be Peters ſucceſſor only, yet vponupon the point he takes on him to be Peters Maſter, euen to be Chriſt, & ſo proues himſelf to be very Antichriſt; yea and he not onelyonly takes vponupon him Chriſts Office, but he takes his name vponupon him alſo; hee calls himſelfe the chiefe Shepheard, which name is proper to Chriſt onelyonly, 1 Pet. 5.4. What is this but to ſtep into the throne of Chriſt? But they except againſt vsus and ſay, doe you finde fault with vsus for ſaying the Pope is the head of the Church? Why you your ſelues make the King ſupreame head of the Church. I anſwer, how do we ſay the King is the head of the Church, as they ſay the Pope is? No, but wee ſay the King is the head of the Church within his iuriſdiction, to ſee Gods religion maintained, Anſw. and to ſee the Church gouerned by the word, not elſe. And in this ſenſe the good Kings both of Iſrael and Iudah, were alwaies the head of the Church, not in deciding matters of Faith and Religion, for that Gods Word decides. But this word, Head of the Church,The word, Head of the Church, to be warily vſed, becauſe not found in the Scripture. muſt be warily vſed, becauſe it is not found in the Scripture; but chiefe Gouernor is: and therfore in that ſenſe the King may be ſaid to be head of the Church within his dominions, becauſe vnderunder Chriſt he is chief Gouernor. Secondly, they except & ſay, the vniuerſal viſible Church hath a viſible head. Now where is this viſible Head, Chriſt is not viſible? I anſwer; Yes, Chriſt is viſible: for firſt, though he be not actually ſeene in this diſpenſation of time, yet he may be ſeene. If the King after he is crownd, ſhould keep himſelf in his Cloſet all his life time, yet hee is a King, and a viſible King too, though he be not actually ſeene of his ſubiects. So Chriſt, he is the King of his Church, and is now in heauen,Chriſt the Head of the Church is viſible. where the Saints ſee him, and where wee ſhall ſee him too, and that with theſe eyes of ours; and therefore he is viſible, though he be not actually ſeene of vsus now. Secondly, I anſwer, that in ſome ſort he is viſible daily in his Church, in the Word and in the Sacraments, eſpecially in the Lords Supper, in theſe Chriſt is amongſt vsus, and in our ſight crucified, Gal. 3.1. Thirdly, hee was once viſible and ſeene on earth for many yeeres, and ſhall bee ſeene by eueryevery eye at the laſt day, and that as the head of the Church. Fourthly, his Miniſters together with lawfull Magiſtrates, doe in ſome ſort viſibly repreſent him amongſt vsus. So that Chriſt (and not the Pope) is the head of the viſible Church, though he be not actually ſeene eueryevery day amongſt vsus. And ſo much for the firſt Vſe.
The ſecond Vſe is matter of comfort to Gods Church, in Vſe 2 that Chriſt is their head, and that many wayes. Firſt,Matter of comfort to the Church many wayes. it ſhewes the excellency of the Church; ſecondly, the neereneſſe it hath with Chriſt; laſtly, it ſhewes the ſafety of the Church. Firſt, it ſhewes the excellency of the Church: for ſeeing it hath ſuch a glorious Head as our Lord Chriſt is, therefore the body muſt needs be glorious too, the greateſt Kingdomes and Monarchs in the World come infinitely ſhort of the excellency of the Church, euen as farre as their Gouernors come ſhort of the excellency of Chriſt, that is, as farre as mortall and ſinfull man comes ſhort of the eternall and bleſſed Sonne of God. As Chriſt hath a Name aboue all names, to bee the Head of heads, that is, the moſt excellent and glorious head: ſo hath the Church in her meaſure a name aboue all names, the body of bodies, the moſt excellent and glorious body in the World.
Secondly, it ſhewes the neere coniunction the Church hath with Chriſt, and is matter of comfort to the Church in that reſpect. There is no coniunction ſo neere as this; let any, or all the Societies in the World, ſhew me ſuch a neere coniunction betwixt them and their Gouernours, as is betwixt Chriſt and his Church. Seruants hauehave their Lords, Companies their Maſters, Cities their Maiors, Subiects their Kings, Sheepe their Shepheards, &c. yea, but the Church hath Chriſt to be her head, and this is the neereſt coniunction that can be. Other Gouernours of other Societies, thoſe that are vnderunder them, or conioyned with them in the ſame Company, may hauehave hurt, and yet they not know of it; or if they know it, they doe not affect it; at leaſt if they doe affect it, it is but for conſcience of their place onelyonly. But Chriſt knowes the harmes and wrongs that are done to his Church, and affects them as done to himſelfe; Act. 9. Saul, Saul, why perſecuteſt thou me (ſaith our Sauiour:) he tooke the iniury that Saul offered to his Church, as done to himſelfe. And of neceſſity Chriſt muſt needs be ſenſible of the harmes done to his Church, as the head is of the hurt done to the body. It is impoſible but that the head ſhould be ſenſible of the hurt done to the body, and that in regard of it ſelfe, as well as of the members. This the Church conſiders, and receiues ineſtimable comfort by the conſideration thereof; for by this they are aſſured of Chriſts neereſt preſence to them in their afflictions, by meanes of this neere coniunction, and alſo they are aſſured that he will releeue them of the wrongs and iniuries done vntounto them, and reuenge them on their enemies, as done to himſelfe. And alſo he will mercifully recompence all our releeuers, as if they had releeued him on earth in his greateſt extremity. This point is maruellous comfortable to all ſuch as know themſelues to be liuing members of his body the Church.
Thirdly, this is matter of comfort to vsus, in regard of our ſafety, which wee hauehave by meanes of this neere coniunction. Chriſt is our head, therefore we ſhall be ſafe: the gates of hell ſhall not preuaile againſt vsus, we are builded vponupon the Rocke; and that Rocke is Chriſt, and they ſhall neuer preuaile againſt vsus: if they can preuaile againſt Chriſt, then they may preuaile againſt vsus too; but the one is impoſſible, and ſo is the other too. Secondly, it aſſures vsus that we ſhall preuaile againſt them; nay, it is paſt doing, for it is done already, for Chriſt our head hath ouercome the World, the Diuell, and all the powers of darkneſſe: the head being aboue water, the body cannot poſſibly be drowned; I hauehave ouercome the World, ſaith our Sauiour. Thirdly, it aſſures vsus, that certainly we ſhall liue and reigne in heauen: for where the head is, there the members ſhall be alſo, Ioh. 17.24. yea, wee are already by communication with him in heauenly places, Epheſ. 2.6. becauſe he being our Head, is there already.
The third vſe is for inſtruction, that ſeeing Chriſt is the Vſe 3 head of a true viſible Church, then we muſt labour ſo to eſteeme him, and to beleeue in him, to reuerence him, and to obey him, as our head. Firſt therefore, ſeeing it is the nature of the head, to conuey life, ſenſe, and motion to the Body: let vsus therefore waite vponupon our head Ieſus Chriſt, and call vponupon him for his life and Spirit, and for his direction in all our actions, both for matter of Doctrine and manners, and diſcipline too; and alſo let vsus defie all other directions, and all other counſels, that doe not agree either particularly, or at leaſt in the generall with his reuealed will: all directions therefore that are againſt Chriſt, and againſt his Word, though it were brought to vsus by an Angell from heauen, we muſt not receiue it, but ſtand at defiance with it: and we muſt ſubmit our ſelues intirely to the Scepter of the Word and Spirit of our Head Chriſt. It was Iſraels peruerſneſſe, 1 Sam. 8.7. and the Iewes wilfulneſſe, Luk. 19.14. that they did refuſe to hauehave Chriſt to be their head and to raigne ouer them, and therefore he refuſed them to bee his Body: therefore what direction ſoeuer Chriſt tenders vntounto vsus, we muſt obey it; and whatſoeuer is againſt the directions of Chriſt, wee muſt defie them. And ſecondly, ſeeing Chriſt is our head, therefore whatſoeuer life or direction wee hauehave in ſpirituall things, wee muſt acknowledge the Fountaine of them, that we hauehave them not of our ſelues, but from him onelyonly; for of his fulneſſe wee all receiue grace for grace, Ioh. 1.16. and without him we are able to doe nothing, Ioh. 15.5. and by him we are able to doe all things, Phil. 4.13. Marke how ſweetely theſe places agree together, wee receiue all from him, without him wee can doe nothing, by him we are able to doe all things; therefore whatſoeuer good things wee hauehave, ſpirituall life or graces, wee muſt receiue them thankfully, embrace them ſweetely, vſe them gratiouſly, to the honor of thy head, and the good & comfort of thy ſelfe, and thy fellow-members: ſo likewiſe for vnprofitable members that diſhonor our head, wee ſhould pray that our head, Chriſt Ieſus, would either make them profitable, or elſe cut them off; and alſo that he would be pleaſed to purge from his body, the noyſome humours, as ſinne and ſuperſtition, that ſo hee may hauehave a ſound and a healthfull body. Thirdly and laſtly, ſeeing Chriſt is our head, therefore as he hath a gracious care for our ſafety, ſo we ſhould be as carefull to preſerue and maintaine his honour and glory, we ſhould reioyce when we ſee his honor and glory aduanced, and we ſhould mourne and bee greeued when we ſee it oppoſed. And ſo likewiſe we ſhould bee affected with the good or harme of our fellow-members, 1 Cor. 12.25. we ſhould be carefull to bring one another to heauen, and not bee careleſſe whether they come thither or no.
Vſe 4 The laſt Vſe is this, hence wee hauehave a ſufficient warrant, that the Church of England is a true viſible Church, becauſe Chriſt our head, ſpirituall life, and the Doctrine of Saluation, is found truly in our Church. But our aduerſaries except againſt vsus; Firſt, ſay they, you hauehave not Gods ordinances amongſt you, and therefore you hauehave not Chriſt to be your head? We anſwer, that they muſt ſhew vsus out of Gods word that thoſe are the ordinances of Chriſt which we want. But ſay they, you hauehave Antichriſt to bee your head, for you hauehave many things from him? I anſwer, we defy him as much as they do together with his doctrine wee defie his practiſes and courſes, if wee hauehave, or vſe any thing, that he doth or hath vſed before vsus: firſt, it is either no matter of ſubſtance, but onelyonly ſome paſſage or carriage or circumſtance, either in worſhip or gouernment: or ſecondly, they are ſuch things as were vſed in purer time, and Churches before Antichriſt: or thirdly, it is of the beſt, which that Church being in Apoſtacy, that is, hauing beene a Church, and ſtill pretending to continue the ſame, hath reſerued, for ſtill they hauehave ſome good things, and profeſſe ſome good truths: Laſtly, at leaſt it is throughly cleanſed from their ſuperſtition and idolatry. So that ſtill we hauing Chriſt to be the head of our Church, and his ſpirituall life, and the Doctrine of ſaluation being found amongſt vsus, and begetting ſpirituall life in many of vsus, we muſt needes bee a true viſible Church. And ſo much for this point.