Twenty-Nine Lectures, Lecture 29
The Nine and Twentieth LECTVRE of the CHVRCH.
IN the laſt Lecture we ſpake of the Reformed Churches, and ſo at length, wee came to ſpeake in particular of our own Church, the Church of England: And we deliuered this Obſeruation concerning the ſame; Namely, That the Church of England, euen as now it ſtands, though it hauehave many failings, and weakneſſe in it, yet notwithſtanding, it is a true and a ſound viſible Church; I did explaine this Obſeruation, and made proofe of it by ſundry Reaſons; I hauehave alſo entred into the vſes thereof, which I ſhewed were of two ſorts; the firſt for inſtruction, the ſecond for reproofe, wee hauehave handled the firſt ſort, and now we are to come to the ſecond ſort of vſes.
Wherein two ſorts of Aduerſaries are reprooued. 3. the Papiſts.And they are of Reproofe, and that of two ſorts of Aduerſaries; the Papiſts and the Separatiſts; for we are cloſe beſet, and hardly aſſaulted on both ſides; The Papiſt on the one ſide exclaimes, that we are no Church, or a falſe one, becauſe we are ſeparated from them; and the Separatiſts on the other ſide exclaime ſo too, and therefore hauehave ſeparated from vsus; and yet neither doth the Papiſt acknowledge the Separatiſt to be a true Church, nor the Separatiſt acknowledge the Papiſt to bee ſo; Manaſſeth againſt Ephraim, and Ephraim againſt Manaſſeth, and both againſt Iudah, Eſa 9.21. And ſo the Papiſt is againſt the Seperatiſt, and the Seperatiſt againſt the Papiſt, and both againſt our Church of England; Each of them crying out with open mouth againſt the Church of England, and our ſtanding therein: And the Papiſt thinks wee cannot iuſtifie our, ſelues againſt their exceptions, but that we muſt incline to the Seperatiſts; And the Seperatiſts boaſt, that wee cannot acquit our ſelues of their exceptions, but that wee muſt incline to Popery: here then is our preſent taske, how to deliuer our ſelues from both theſe Aduerſaries, that we may fall foule on neither; they doe not aſſault vsus both in the ſame kinde, nor about one and the ſame thing; Each of them hauehave their ſeuerall Quarrell, and each doe mannage a ſeuerall fight againſt vsus, and therefore we muſt frame our ſeuerall defences accordingly againſt them: The Papiſt hee ſtrikes mainely againſt our Religion, the very life of our Church; The Seperatiſt ſtrikes ſpecially at the State of our Church; The exceptions of the Papiſt is the more dangerous, but yet altogether vniuſt and vntrue;Our Church and religion is warranted againſt the Papiſts by prouing that our reli…ion is better then the religion of the Church of Rome which is proued by the call…ng out of ſix or ſeuen of the principall differences betweene them and vsus. that of the Seperatiſt may ſeeme to hauehave ſome more colour of Truth in ſome points, but is much leſſe dangerous: Firſt, wee will beginne with the Papiſt, as being the ancienter enemy of the two, and his Quarrell the greater; And becauſe he excepts againſt our Religion, we will ballance their Religion and ours together, and ſo put the matter to triall and ioyne in this Iſſue, whether their Religion be better then ours, or our Religion better then theirs; And becauſe falſe Ballances are an abomination to the Lord, we will diſclaime them; Carnall Reaſon, outward Pompe, plauſible ſhewes, and probabilities are deceitfull waights not fit for this vſe; Let vsus bring them to the Scales of the Sanctuary, and examine them by the equall and true waights of the Lord himſelfe, that is, by ſuch ſpirituall and ſound conſiderations, as the holy things of God are to be eſteemed and tried by; it were ted…ous, if not infinite, to reckon vp all the diff…rences betwixt them and vsus; I will therefore cull out ſix or ſeauen of the principall for Inſtances; and thereby yee may iudge of the reſt: And I will weigh them in foure exceptionleſſe Ballances, and make it plaine, God willing, in eueryevery one of theſe ſix or ſeauen Inſtances, by eueryevery of theſe foure Ballances, that our Religion will hold waight, full waight downe to the ground; and that theirs is too light, not worthy to be brought to the Beame:weighed by foure ballances. The foure Ballances, that wee will weigh theſe Inſtances in, are firſt, the Ballance of Gods glory; Secondly, the Ballance of Gods Word; Thirdly, the Ballance of true holineſſe; Fourthly the Ballance of peace of conſcience: The Inſtances of the differences betwixt them and vsus, which we will weigh in theſe Ballances are theſe:The points which are weighed and wherby the triall is made are. The firſt is of the ſufficiency of Scripture and the abſolute Authority it hath aboue the Church and Traditions; The ſecond is of Gods free grace againſt mans freewill; The third is of iuſtification by faith alone, againſt mans, of merits, The fourth is of Chriſt our onelyonly Aduocate, againſt other Interceſſors. The fifth is of the ſpirituall worſhip of God againſt Images; The ſixth is of our Communion againſt their Maſſe: The laſt inſtance is of our carriage of the meanes of ſaluation in open ſight and plaine dealing, that all may looke into them with their owne eyes, againſt their carriage of all in a cloud, and ſhaddow, and huckurmucker; of theſe in order: And firſt let vsus weigh theſe ſeuen Inſtances, in the firſt Ballance, and that is the Ballance of Gods Glory: For, that is the beſt and trueſt Religion of God, that tends moſt directly and intirely to Gods Glory; All that wee doe, muſt bee framed and referred to Gods glory, 1 Cor. 10.31. ſpecially our Religion, Col. 3.16.17. And if men ſhould deuiſe a Religion for any God, true or falſe, they would reſoule, That that were the beſt Religion, whereby that God, to whom it is erected, might bee moſt glorified; yea, our very Religion it ſelfe, what is it? But our worſhipping of, beleeuing in, calling vponupon, and obeying God, which is nothing elſe but our very glorifying of God: But the Religion profeſſed by the Church of England doth moſt directly and intirely tend to Gods Glory; and the Popiſh Religion doth not, but contrarily it tends to his Diſhonour, and therefore our Religion is the true Religion of God, theirs is not; as wee ſhall ſee in theſe Inſtances: The firſt is concerning the ſufficiency of Scripture,1. weighed in the firſt ballance viz. Gods glory. and the abſolute authority thereof, aboue the Church and Traditions, put this into the Ballance of Gods Glory, and admit, as we doe; that the Scripture is ſufficient in it ſelfe, and hath abſolute Authority aboue the Church and Traditions, and ſee how Gods Glory is thereby aduanced, for thereby God is acknowledged to hauehave prouided moſt bountifully and ſufficiently for his Church, a perfect rule of faith and life, that needes no addition, and thereby God ſhall rule by his owne will and Lawes, and bee worſhiped by his owne ordinances onelyonly, all which are matters of Gods greateſt honour: But deny this, as the Papiſts doe, and preferre or equall the Church with the Scripture, and mingle Traditions with Gods Word, and all this Glory ſhall be much ecclipſed. The ſecond Inſtance is of Gods free-grace,The ſecond Inſtance weighed by the firſt Ballance. againſt mans free-will; Admit that all the good we do or hauehave, proceeds meerely from the grace and Spirit of God, without any will or towardlineſſe to good in our ſelues: And the Lord is thereby rightly and truely glorified; If wee hauehave no ſufficiency of our ſelues, no not to thinke well; but that the will and the deede, be both from Gods grace. If we hauehave nothing in Abilty or deſire or endeuour, but as wee are effectually mooued by the Spirit, then the whole glory of our working (which is the greateſt honour we can here doe to God) is wholly aſcribed vntounto God alone: But deny this, as the Papiſts doe, and auouch that there is ſome freedome in our owne will to good, then God doth the leſſe for vsus, and ſo doth the leſſe glorifie himſelfe on vsus, extoll man (in this corrupt eſtate) and diſhonour God, but diſhonour man herein, and extoll God. The third Inſtance is of Iuſtification by faith alone againſt mans merits;The third Inſtance weighed by the firſt ballance. If it be ſaid, as we ſay, That wee are iuſtified by faith alone without mans merits, and we yeeld to Chriſt Ieſus the glory and prerogatiue of our alone and all-ſufficient Sauiour, and we magnifie his righteouſneſſe, as being of that infinite worth and power in and by it ſelfe, as to make vsus truely and perfectly righteous that beleeue it, which as his proper due is directly aſſigned of his father, and iuſtly challenged by himſelfe, and worthily obtained by his doings, ſufferings and victory: But ſay, as the Papiſts doe, that wee doe merit ſome fauour with God by our owne good works, and then we detract from Chriſts glory, and make men compartners together with Chriſt in this glorious worke of Iuſtification.The fourth Inſtance weighed by the ſame ballance. The fourth Inſtance is concerning Chriſt our onelyonly Aduocate, againſt other Interceſſors: Say with vsus, that Chriſt alone preſents our ſuits to God, and makes them auaileable with God, and that he is to be called vponupon, as our onelyonly Interceſſor; and then we giuegive him the due honour of his place & office of Mediatorſhip, Ioh. 14.13. For his Interceſſion is a ſpeciall part of that office, as well as Redemption, wherein if he be acknowledged to bee, as we make him, our alone Interceſſor, he is much magnified: But if others be ioyned with him, as they make it, hee is much diſparaged, as being not ſufficient of himſelfe, but needs others helpe, or at leaſt in that office, being but of ſmaller moment, ſuch as the Saints might mannage well enough; And ſo not Chriſt onelyonly, but God the Father alſo is much diſhonoured,The fifth Inſtance ballanced by the ſame rule. that would put his owne Sonne to that, which meaner perſons might doe as well as hee. The fifth Inſtance is concerning the ſpirituall worſhip of God, againſt Images; Let vsus worſhip God, as we teach, onelyonly in Spirit and Truth without an Image, and he is rightly and truely worſhipped, being ſerued as he is, a moſt glorious Spirit free from any matter, or forme, or outward apprehenſion, and impoſſible to be expreſſed by any ſenſible Repreſentation whatſoeuer: But worſhip him in or by an Image, as they teach and practiſe, and we cannot but defile our ſelues, and in ſome ſort the Lords great maieſty to our ſelues, by many groſſe, carnall, bodily, and materiall thoughts, and imaginations, wholly miſ-beſeeming the purity of Gods nature, being and maieſty, as if hee were a carnall, bodily, or manly God, then which nothing can bee more contrary to his nature and will, and ſo not more derogatory to his glory.The ſixth inſtance tryed by the ſame rule. The ſixth inſtance is of our Communion, againſt their Maſſe: Celebrate the memoriall of Chriſts death, as we doe, in the holy Sacrament of the Lords Supper, and the Sacrifice of Chriſt once offered by himſelfe on the croſſe, is thereby aduanced and acknowledged to bee a moſt perfect and ſufficient, expiation by it ſelfe of all our ſins, hereby it is only remembred and ſhewed according to the inſtitution, but not repeated; But celebrate the death of Chriſt in the Popiſh Maſſe, which the Papiſts themſelues hould to be a propitiatory Sacrifice for the quicke and the dead, and how can Chriſt once ſacrificed be more diſparaged.The laſt inſtance tryed by the ſame rule. The laſt inſtance is concerning the carriage of the meanes of Saluation in open ſight and playne dealing amongſt vsus, that all may looke into them with their owne eyes, againſt their carriage of all in a cloud and ſhaddow, and hukermucker; Let Prayer be made in a knowne tongue, and wee honour God, not with lips onelyonly, but with vnderſtanding too: but let it be made in an vnknowne tongue, as it is in Popery: and we diſhonour God, babling and prattling to him we know not what: Let the Scripture bee free and common to all, that eueryevery one may reade and vnderſtand, and the Lord is glorified in the comfort, knowledge, faith, and obedience of many: But let the Word bee kept from the people, and then they cannot know God, and ſo cannot honour him: let men hauehave an explicite faith, to vnderſtand and beleeue particularly for themſelues all things neceſſary to ſaluation; and they ſhall glorifie God in giuing a reaſon of the hope that is them, 1 Pet. 3.15. But if they be content with an implicite faith, onelyonly to beleeue as the Church beleeues, they ſhall diſhonour God, in their blindneſſe and ignorance, and hardly ſhall the Lord be glorified in their Saluation; God is iealous of his owne glory, and ſo muſt all that profeſſe his name; and the more iealous we are of that, and zealous for it, the more truely Religious we are; If wee bee out of our wits (ſaith the Apoſtle) we are it to God, 2 Cor. 5.3, So we ſee in theſe ſeuen inſtances, that our Religion is full weight in this ballance of Gods glory, and the Religion of Popery too light, not worthy to be tryed in this Beame.
The ſame things tryed in the ſecond ballance, viz. Gods Word.The ſecond ballance wherein we will try our Religion and theirs, in theſe ſeuen inſtances, is in the ballance of Gods Word; for it is not enough to ayme at Gods glory in our owne intention, but after his direction, for hee cannot be truely glorified, but ſo as himſelfe teacheth in his word; That is the beſt and true Religion of God, tha… is moſt agreeable to Gods Word, and that is the worſt that moſt diſagrees with Gods Word, Leuit. 18.4.5. ye ſhall doe after my iudgements, and ſeeke mine ordinances, And Iohn 5.39. Search the Scriptures, Mat. 15.9. In vaine they worſhipme teaching for doctrine mens precepts. And 1 Ioh. 4.5. he that knoweth God, heareth vsus, &c: where is Gods Religion to be found, but in Gods book? As the Iewes religion is found in their talmud; & the Turkes in their Alcoan: But the religion profeſſed in our Church is moſt agreeable to Gods Word, and the Religion of Popery is not agreeable thereto; therfore our Religion is the true Religion: That ours is moſt agreeable to Gods Word, & not theirs,The firſt inſtance tryed by the ſecond rule. ſee it in the firſt inſtance; The ſufficiency of Scripture, and the abſolute authority it hath aboue the Church and traditions; this is agreeable to that in the 2 Tim. 3.16, 17. for the whole Scripture is giuen by inſpiration from God, and is profitable to teach, to conuince, to correct, and to inſtruct in righteouſnes, that the man of God may be abſolute being made perfect vntounto all good workes; And Iohn 10.27. my ſheepe heare my voyce, and I know them, and they follow me, and 5. Verſe, they will not follow a ſtranger, but flye from him, for they know not the voyce of ſtrangers; For that which the Papiſts alleadge for the Church, that ſhee is to bee heard, Matth. 18.17. It is to be vnderſtood ſubordinately to the word, that is, ſo farre as the Church is aduiſed by God in his Word, and for that which they alleadge for traditions, out of the 2 Theſ. 2.15. keepe the inſtructions which ye hauehave beene taught, eyther by word, or by Epiſtle; by word and Epiſtle are meant one and the ſame thing, onelyonly the manner of deliuery was diuers, ſometimes by word, ſometimes by Epiſtle: And ſeeing the authority of the Church aboue the Scripture and traditions, bee each of them a diſparagment to the word, except the word ſhould diſparage it ſelfe, (which no wiſe man can imagine) there is no ſeeking for any warrant for them within the word. The ſecond inſtance, Gods free grace,The ſecond inſtance tryed by the ſecond rule. againſt mans free will; Our Religion teacheth according to Gods Word, Phil. 2.13. that it is God which worketh in vsus both the will and the deed; And 2 Cor. 3.5. that we are not ſufficient of our ſelues to thinke any thing, as of our ſelues, but our ſufficiency is of God; And Ier. 31.18, Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture; There are ſome indirect allegations by way of inference from Gods commandements, bidding vsus to doe well, and from his promiſes, if we doe well; which rather ſend vsus to God for that which we cannot doe of our ſelues, then imply any ability for the doing of them in our ſelues.The third inſtance tryed by the ſecond rule. The third inſtance, iuſtification by faith alone, againſt mans merits, we teach according to the Scripture, Rom. 3.20, 28 that by the workes of the law, no fleſh ſhall bee iuſtified. But that a man is iuſtified by faith without the workes of the law. And Gal. 2.16. A man is not iuſtified by the workes of the law, but by the faith of Ieſus Chriſt; And Epheſ. 2.8, 9. by grace ye are ſaued through faith, not of workes, &c: And Titus 3.5. not by the workes of righteouſneſſe which wee hauehave done, but according to his mercy he ſaued vsus: That which the Papiſts pretend to the contrary, Iames 2.24. yee ſee then how that of workes a man is iuſtified, and not of faith onelyonly, doth not croſſe the former, except they wil blaſpheme and ſay, that God doth contradict himſelfe, but is plainely ſpoken of another ſaith, that is dead, Verſe 90. whereas iuſtifying faith is a liuing faith; and of another iuſtification that is before man, as Verſe 18. whereas this is before God.The fourth inſtance tryed by the ſecond …ule. The fourth inſtance, Chriſt our onelyonly aduocate, againſt other interceſſors, wee hold and teach according to the Scripture, 1 Iohn 2.1.2. that wee hauehave an Aduocate with the Father, Ieſus Chriſt the iuſt, and hee is the reconciliation for our ſinnes; And Reuel. 8.3. Another Angell came and ſtood before the Altar, hauing a golden cenſor, and much odours were giuen vntounto him, that he ſhould offer with the Prayers of all Saints: This Angell is Chriſt, who as the high Prieſt in the Law, Exod. 28.38. doth appeare before God, making the Prayers of the Saints acceptable to God; And there is not any ſhew of warrant in the word, neyther for any one, no nor for all the Saints together to doe the like;The fift inſtance tryed by the ſecond rule. The fifth inſtance, the ſpirituall worſhip of God, againſt images; Our Religion teacheth according to the Word, Iohn 4.23.24. that all true worſhippers ſhall worſhip the Father in Spirit and truth, for the Father requireth euen ſuch to worſhip him; God is a Spirit, and they that worſhip him, muſt worſhip him in Spirit and truth; And Exod. 20.4, 5. Thou ſhalt make thee no grauen Image, thou ſhalt not bowe downe to them &c: This ſecond Commandement is ſo plaine for this, that the Papiſts leaue it out in ſome of their Catechiſmes, and make vp the number of ten Commandements, by diuiding the laſt: And there is not one tit…le of Scripture for Images, neyther precept, diſpenſation, exception, or example approoued;The ſixth inſtance tryed by ſecond …rule. but on the contrary they are fearefully threatned, and ſtrangely puniſhed. The ſixth inſtance, Our Communion againſt their Maſſe: Our Communion is warranted by Gods Word, 1 Cor. 10.16. the Cuppe of bleſſing which we bleſſe, is it not the Communion of the blood of Chriſt, &c? And 1 Cor. 11.23, 24, 25, &c: whereas their Maſſe hath no warrant at all in the Word, not ſo much as the name of it found there, nor in the Nature of any propitiatory Sacrifice,The ſeuenth Inſtance tried by the ſecond rule. nor any Intimation of repeating it, but directly the contrary, as wee may ſee, Hebr. 10.10, 14. the offering of the body of Chriſt once made with one offering, &c: The ſeuenth Inſtance, our carriage of the meanes of Saluation in open ſight againſt their carriage of all in a cloude; Our prayers made in a knowne Tongue are warranted in the word, 1 Cor. 14.14, 15. If I pray in a ſtrange Tongue, my ſpirit prayeth, but my vnderſtanding is without fruite, what is it then? I will pray with the Spirit, but I will pray with vnderſtanding alſo, &c: And ſo for the word to be free and common to all, as it is with vsus, hath his warrant, Matth. 5.15. neither doe men light a candle, and put it vnderunder a Buſhell, but on a candleſticke, and it giueth light to all that are in the houſe, And Prou. 9.4, 5. who is ſimple, let him come hither, &c: And Eſa. 55.1.3. Loe, eueryevery one that thirſteth, come ye to the waters, &c: encline your eares and come vntounto me, and your ſoule ſhall liue: So likewiſe hath an explicite faith his warrant, Ioh. 9.35. Doeſt thou beleeue in the Son of God, where our Sauiour requires an explicite and particular faith, in the blinde man. And in the 1 Pet. 3.15. the Apoſtle would hauehave vsus bee ready alwaies to giuegive an Anſwer to eueryevery man, that asketh vsus a Reaſon of the hope that is in vsus, &c: That which the Papiſts pretend to the contrary, Matth. 7.6. GiueGive yee not that which is Holy to Doggs, &c: is a malicious peruerting of Chriſts Words, to his peoples deſtruction, and their owne Ruine; Thus wee ſee that their Religion is too light, and oars full weight in this ſecond Ballance of Gods word.
Let vsus try them in the third Ballance:The ſame things tried in the third bal… The Ballance of true holineſſe; That is the beſt and true Religion of God, that is moſt powerfull to worke Holineſſe of heart and life; for God is holy, and our calling, and the end of … what cold deuotion will there be in vsus, and what hourely prayers, and little faith, and leſſe reuerence, as dealing with men, and not with God himſelfe. For the fifth inſtance;The fift inſtance tryed by the third rule. If wee worſhip God in Spirit, without Images, it workes in vsus Spiritualneſſe and truth, for wee preſenting our ſelues in all our worſhip nakedly, without any Image before the Lord, as before a pure Spirit, wee are ſtirred vp thereby, and growne by vſe to frame our ſelues to his owne Image, to be ſpirituall men, and ſpiritually minded, & ſpiritually affected; our vnderſtanding, will, thoughts, deſires, meditations, and courſes, will be ſpirituall and heauenly, lifted vp to an higher ſtrayne in affection, and eleuation of Spirit, the onelyonly meanes whereby to be truely renewed in the Spirit of our minds, it will be a notable meanes againſt all careleſneſſe, and Hypocriſie,The ſixt inſtance tryed by the third rule. and formality in our hearts and liues. Sixthly, our ſpirituall and true Communion with Chriſt, againſt their Maſſe: By this Communion Chriſt ſpiritually enters into vsus, and ſtirs vsus vp to the life of God, and incorporates vsus, into his myſticall body, here faith doth her right office; in diſcerning the Lords Body with a ſpirituall eye, and applying Chriſt, and his death, and merits, ſoundly to the heart of the receiuer, and feeding vponupon Chriſt in heauen at Gods right hand; whereas in the Maſſe, there is but the fleſh, which without the Spirit profiteth nothing; and the bodily eye and hand, and mouth, and belly, doe in a manner all, & faith doth little, or nothing. Seuenthly, if the meanes of Saluation be carried openly,The 7. inſtance tryed by the third rule. and not in a cloude; then all is done in knowledge, and vnderſtanding; And then there is an holy will, deſire, deuotion, affection, and endeuoure to ſerue the Lord in an holy manner, as may beſt beſeeme him, and them; It is a fooliſh doctrine of the Papiſts; That ignorance is the mother of deuotion, it muſt needs be a blind and graceleſſe deuotion in th…t minde, where knowledge hath not firſt inlightned the vnderſtanding.
Let vsus now come to the fourth and laſt ballance,The ſame things tryed by the fourth rule viz. comfort of conſcience and therin try our religion and theirs, in theſe ſeuen inſtances, and that is the ballance of comfort of conſcience; that is the true Religion, that bringeth ſoundeſt comfort of conſcience, for that is the right Goſpell, that brings glad tydings of peace to the afflicted ſoule; and agrees directly with Chriſts ſpirituall office, Eſay 61.1. The Spirit of the Lord is vponupon me, therefore hath the Lord anointed me, he hath ſent me to preach good tydings to the poore, to binde vp the broken hearted &c: and Matth. 11.28. But the Religion of our Church brings ſound comfort to the conſcience; and the Popiſh Religion doth not ſo; but rather purpoſely afflicts mens conſciences, then comfort them, terrifying them with a ſlauiſh feare, nouriſhing the Spirit of bondage and bringing men backe, as it were, to the Law againe; Therefore our Religion is the true Religion, theirs is the falſe:The firſt inſtance tryed by the fourth rule. See this in the firſt inſtance waighed in this Ballance; The ſufficiency of the Scripture ſets the conſcience at reſt, as hauing all that is needfull to be beleeued or done, ſet plainely before vsus in Gods Booke; ſo that we need not wander after vncertainties and doubtings, but we may know what wee muſt truſt vntounto; And the abſolute command of Scripture conuinces the conſcience, that it is well done, and both together aſſures the conſcience of him that endeauours truely to frame himſelfe thereunto, that he is in the right way to heauen, and in the certaine ſtate of grace and Saluation; Secondly, if all be of Gods free grace,The ſecond inſtance tryed by the fourth rule. and not of mans free will, then wee are ſingularly comforted in that all our thoughts deſires, and workes are not our owne, for then they would be loathſome to God; who can bring a cleane thing out of an vncleane? But they are Gods owne doings, and they are the actions of his owne Spirit, and therefore cannot but be acceptable vntounto him. Thirdly,The third inſtance tryed by the fourth rule. if Iuſtification be by faith alone without mans merits, then we hauehave peace with God, Rom. 5.1. And then wee hauehave aſſurance of Saluation being grounded, not on the ſands of our owne merits, but on the immouable rocke Chriſt Ieſus, and his righteouſnes, and the fauour of God, and the free promiſe of mercy in him. Fourthly, if Chriſt be our onelyonly Aduocat,The fourth inſtance tryed by the fourth rule. we hauehave aſſurance to bee heard, Iohn 16.23. and 1 Iohn 5.14, 15. and Rom. 5.1, 2. for what can the Lord deny his owne Son, or us for his ſake? whereas if we hauehave other aduocats, we know not whether they heare vsus, (yea of many we know not whether they be Saints or no) or if they doe heare vsus, yet wee know not, whether they will or can helpe vsus; yea, we hauing no ſound warrant to pray to Saints, we know not whether the Lord will bee angry with vsus for ſuch an vnwarrantable courſe, & ſo fare the worſe for ſodoing amongſt men.The fifth Inſtance tryed in the fourth rule. Fifthly, if we worſhip God in Spirit and truth, and not in Images, then we hauehave aſſurance, that we worſhip the true God, and that after the true and right manner: And this is the ſpecificall difference of Gods Religion, from all other Religions whatſoeuer; whereas if we worſhip in or by an Image, wee doe ſtill ſuſpect whether wee doe well or no; for euen nature it ſelfe (if it be well marked) abhors, that God ſhould be reputed a materiall ſubſtance, and therefore how can God be pleaſed,The ſixth inſtance tryed by the fourth rule. that he ſhould be ſo reſembled? Sixthly, if we celebrate the memoriall of the Lords death in our Communion, then the benefit of Chriſts death is effectually ſettled to the beleeuing ſoule, by the preſence of the Spirit; and the comfort and ſtrength of the bread, and the ſweeteneſſe and comfort of the wine in our ſtomacke, workes an anſwerable correſpondency by the thing ſignified,The ſeuenth Inſtance tried by the fourth rule. to the ſoule, and puts vsus in poſſeſſion of it; Laſtly, if we hauehave the meanes of Saluation plainely deliuered vntounto vsus, that we may ſee into them with our owne eyes, and not darkely, as they are amongſt the Papiſts, then we know what we worſhip, Iohn 4. Wee walke in the light; whereas they poore ſoules goe on in the darke, not knowing whither they goe. So wee ſee in all theſe foure ballances, that their Religion is too light, and ours is downe weight: And ſo we ſee that they are iuſtly reprooued for cenſuring our Church to be a falſe Church, becauſe wee hauehave a falſe Religion, whereas theirs is the falſe, and ours is the true Religion.
Secondly, It is for reproofe of the Separatiſts;Secondly, this vſe is for reproofe of ſeparatiſts: their exceptions briefly anſwered. 1. Except. Your Church hath a falſe conſtitution. Anſw. both conſequence and antecedent be falſe. What conſtitution ſignifieth They are very clamorous and bitter againſt vsus: But I purpoſe, God willing, briefly to anſwer the ſum of all their exceptions, and to let all their bitter clamours alone: Their firſt Exception is againſt the conſtitution of our Church, they ſay, it hath a falſe conſtitution, and therefore is a falſe Church; But this is a falſe Conſequence, and can neuer be prooued, there be many froggs and mice and other Creatures generated of putrefaction, and yet are true froggs, though they be not produced by naturall generation; And hee that out of the very ſtones can raiſe vp children vntounto Abraham, is able to gather a Church otherwiſe then by that which they call a true conſtitution; ſo that the conſequence is falſe, and the Antecedent is falſe too; For our Conſtitution through Gods mercy is true and ſound; Conſtitution ſignifies ſometime, the ſtate which a thing is framed vntounto, as the naturall conſtitution of the Body, that is, the ſtate, condition, or diſpenſation, which by the rule of nature it is endued with; ſometimes it ſignifies the Act whereby it is to be framed, as the naturall conſtitution of the body, that is, the Act of Nature whereby it is conſtituted: Each of theſe are in the Church, as being a Body in a borowed ſenſe; And the conſtitution of ours is true in the firſt ſenſe, we hauehave the Word, Sacraments, miniſtry, and Gouernment, and people profeſſing the true Religion, and obedience thereunto: And therefore what need we to inquire into the Act whereby wee were ſo conſtituted, as thereby to diſproue the Truth of our Church: As for example, when I come into a ſtrange place, that hath the name of a City; and there I ſee people, corporations, Ciuill aſſemblies, lawes and orders, and a generall profeſſion of obedience thereunto: Shall not I hold that a true City, though I know not how it was founded and gathered? But if it be neceſſary to be inquired into, in the ſecond ſenſe, the Conſtitution of our Church is true and good in that ſenſe alſo; men are truly called and gathered amongſt vsus, by the miniſtry of the Word, but ſay they, they were not ſo gathered at the firſt: I Anſwer; firſt, if they were not, it is no preiudice to vsus, we are ſo now: Secondly, I anſwer, that it was ſo at the firſt too; Luther and others, firſt ſpreading the Goſpell: Firſt ſome of our owne loued, beleeued, and embraced it by their preaching, and then they perſwaded others; And I know not how our Engliſh at Amſterdam can ſhew any better calling to their Church: But they except and ſay, that in England, our Church was gathered by proclamation, and by the ſound of a Trumpet, as in Queene Elizabeths dayes, & ſo was done by compulſion, and was not voluntary? I Anſwer, firſt ſome did come voluntarily and gladly, and therfore at leaſt for them it was a true conſtitution; Secondly, the compulſion that was vſed was onelyonly to the outward meanes, not to the faith, and that is very …uſtifiable Ioſiah compelled ill that were found in Iſrael, to ſerue the Lord their God, 2 Chron. 34.33. But they ſay, that was at the reſtoring, not at the planting of a Church? I Anſwer, I ſee no Reaſon, but that it is as lawfull in the one, as in the other; and therefore if it deſtroy not the true reſtoring, why ſhould it deſtroy the true planting? But we ſay, Queene Elizabeths Act was a reſtoring too, for I hope wee had a true Church here in Queene Maries time, though vnderunder perſecution; And I am ſure then there was no compulſion to ou… religion, nor ſuch Gouernment, Seruice, miniſtry or people amongſt the Proteſtants, as they now except againſt, and therfore it was a reſtoring; Put caſe the Separatiſts hauehave any children or ſeruants, that are negligent, cold, and backward in frequenting holy Aſſemblies, or performing religious Duties, publique or priuate, and vponupon admontion they will not reforme, what will they doe in this caſe? Will they vtterly caſt them off? or rather will they not puniſh them, and thereby compell them to the outward meanes, and to obedience thereunto? wherein if God doe bleſſe their labours: ſo that through his mercy, ſuch children or Seruants doe afterwards labour in the meanes, ſoundly and conſcionably, ſhall this bee nought, becauſe they were brought thereto by compulſion? No ſurely: It is great comfort to the compellers, that they tooke that courſe, and it is great comfort to the compelled, that they were ſo dealt withall; So the compulſion vſed in reſtoring the Church in Queene Elizabeths time, was lawfull and good, againſt all their clamours and exceptions.
Secondly,The ſecond exception that wee hauehave a falſe gouernment and therfore a falſe Church. Anſw. both conſequence and antecedent be falſe. The third exception gainſt our Seruice that wee hauehave a falſe Seruice. Anſw. they except againſt the Government of our Church, and ſay, that wee hauehave a falſe gouernment and therefore a falſe Church? But the conſequence is falſe, for then it muſt follow, that a true Gouernment makes a true Church, which is not true; The Antecedent is falſe too; If they had ſaid, it makes a faulty Church, they had ſaid true, But that it makes a falſe, Anti-Chriſtian Church, and I know not what, it is a meere ſlander. But ſay they, your officers, bee Anti-chriſtian; I anſwer, the cheifeſt officers and thoſe that be moſt ſpurnd at, are the Biſhops: And they were before Anti-Chriſt.
Thirdly, they except againſt our Seruice of God, they ſay, wee hauehave a falſe Seruice of God, and therefore a falſe Church: I Anſwer, if they meane onelyonly ſome part of our Seruice, as they hauehave no colour ſo to traduce it all; then the Conſequence is falſe: but if they meane all, then the Antecedent is notoriouſly vntrue: No part of our Seruice of God, can be proued falſe: it being performed of thoſe that are truely religious amongſt vsus, in truth and vnderſtanding and affection: They except, firſt ſay they, it is carnall. I anſwer, happly in ſome, thoſe that hauehave carnall mindes, it is ſo: but it is neither ſo in it ſelfe, nor ſo in the conſcionable performers thereof; The Lord being one God, an eternall, infinite Spirit, our hearts and ſpirits are lifted vp to beleeue in him, to goe to him, to cry and call vponupon him in his Sonne: Secondly, they ſay, It is Idolatrous: your Seruice booke being your Idoll, ſay they: I anſwer; that is no Idoll, nor our Seruice thereby, Idolatry: Thirdly, they ſay, we hauehave a will worſhip inuented by man I anſwer, wee worſhip not God by any inuentions of our owne, or other mens, as parts of his worſhip, but onelyonly as outward Carriages thereof; And theſe alſo are ſuch as our Church is perſwaded, are agreeable to theſe generall Rules of Decency and Order, which God hath preſcribed in his Word.Fourthly, againſt our ſtinted praie…s anſwered. Fourthly, they except againſt our ſtinted Prayers; I anſwer them, hath not the Church alwayes vſed ſtinted Prayers, looke into theſe Scriptures, and yee ſhall finde it ſo, Numb. 6.23. there was a ſtinted prayer appointed to Aaron and his Sons, to bleſſe the Children of Iſrael withall: Thus ſhall you bleſſe, the Lord bleſſe thee and keepe thee, &c: Deut. 26.3. to the 15. there is a forme of Confeſſion and Prayer ſet downe, which the people were to vſe when they brought the firſt fruites: 1 Chron. 16.7. to the 36. there is a Pſalme which Dauid did appoint to giuegive thankes vntounto the Lord, by the hand of Aſaph & his Brethren Praiſe the Lord, and call vponupon his Name, &c: And Pſal. 92. is intituled a Pſalme for the Sabboth, appointed to bee ſung that day; And our Sauiour Chriſt himſelfe appoints a ſtinted Prayer, Luk. 11.2. when ye pray, ſay, Our Father, &c: And likewiſe himſelfe vſeth a ſtinted Prayer, Matth. 26.44. and hee prayed the third time, ſaying the ſame words: And therefore ſtinted Prayer in it ſelfe is no ſinne; If they reply, that they were ſo directed by the holy Ghoſt, yet that is no let to vsus, for their conceiued prayers were alſo directly from the holy Ghoſt, after a ſpeciall manner; yet that is no reaſon but that we may vſe conceiued prayers, though they be not ſo ſpecially from the Spirit as theirs: And yet we are not ſo confined to thoſe ſet prayers, but that we may and do, in eueryevery particular congregation, before and after preaching, inlarge, adde, alter and ſupply, as occaſion requires, and that as freely, zealouſly, and ſpiritually, as any may doe in other Churches: yea, but ſay they, your Seruice was all taken out of the Porteſſe or Maſſe booke, contrary to Gods Commandement, Leuit. 18.2.3. Deut. 12.30. &c: I anſwer, it is well knowne, that the Church of Rome hath been a true and ſound Church, and it is knowne, that in that time, there was ſome forme of publike prayer and adminiſtration of the Sacraments in vſe amongſt them: And as that Church fell by little and little from her integrity, ſo that forme by little and little was corrupted; Now the Church being to be reformed, … was to bee reformed too, and ſo it was; that which was idolatrous and ſuperſtitious, was caſt out, and that which was profitable, was retayned, partly for peace ſake, that the better ſort might ſtill bee held within the Communion of the Church; but ſpecially becauſe it was of good vſe, euen before Popery; ſo that we take nothing from them, but what may in a charitable conſtruction be well endured; That which is moſt queſtioned is, the croſſe in Baptiſme, which we had from them, yet it was before Anti-chriſt; there be many ſpeeches in the fathers of it, but we retaine it not as the Papiſts doe idolatrouſly; no, the impoſers proteſt againſt that, but for an ancient cuſtome: And that we may ſee they retaine it not for ſuperſtition, they hauehave turned it out of the Sacrament of the Lords Supper, for it was vſed in that Sacrament too; ſo that though it be retrayned in the Church, yet not as an idolatrous or ſuperſtitious ceremony.
Fourthly, they except againſt our Miniſtery,The fift exception againſt our Miniſtery that wee hauehave a falſe Miniſtery anſwered. and ſay that we hauehave a falſe miniſtery, and therefore a falſe Church: I Anſwer, Our Miniſtery is a true Miniſtery and …uſtifiable, if we looke into all parts of it, we will iuſtifie it againſt them, better then they can iuſtifie theirs againſt vsus; But ſay they, your ordination, whence had yee it, but from the Pope? I Anſwer, Firſt, eyther it was extraordinary in Luther and others, and ſo they being thus called, might ordaine others; or ſecondly, elſe it was ordinary, from the Popiſh Church, as the Sacrament of Baptiſme is true amongſt them, and ſo acknowledged by the ſeparatiſts; ſo is ordination; They hould that thoſe that are Baptiſed amongſt them, are lawfully Baptiſed, and by the ſame reaſon we hould, that they which are ordayned Miniſters amongſt them, hauehave a lawfull ordination: Then for their guifts, let any Church ſhew better guifts then it hath pleaſed God to beſtow on our Miniſters; Then looke into the exerciſe of their guifts; It is, true that we hauehave many idle backs, and ſlow bellies, that will not labour, but that is their perſonall fault: But we hauehave many publique exerciſes, and many Miniſters that are extraordinary painfull in preaching, reading, viſiting the ſicke, &c. Laſtly looke into the effect of our miniſtery, and wee can ſhew the ſcale of our miniſtery in many that are called, and that ordinarily by our publique miniſtery, and therefore our ordination is good.
The ſixth exception that wee hauehave a falſe people, anſwered.Laſtly, they except, that we hauehave a falſe people, and therefore a falſe Church; they ſay, our people were profanely gathered, and liue prophanely in our Church: for their gath…ring I hauehave Anſwered before; for their liuing prophanely, I Anſwer, that doth not make a falſe Church: I hauehave ſhewed that there are more Hypocrites in the Church, then true beleeuers; yea, but ſay they, theſe are openly wicked, and yet are admitted into your Church, and to your Sacraments: I Anſwer, though they be wicked in their liues, yet they are not ſo in their profeſſion, and therefore there is no fault in vsus, if vponupon their profeſſion of repentance and obedience we admit them to the Sacraments: the fault is, that they are not caſt out for their open notorious ſinnes, by them that hauehave authority, and not that vponupon profeſſion of repentance they are admitted to the Sacraments: So that we ſee that all that they can except againſt vsus, is for petty matters, or elſe they bee perſonall faults, and therefore not to be charged vponupon the whole Church; for there is none of theſe faults, but may be redreſt, and by this Gouernment which is in our Church; if they be not, it is mens perſonall ſinnes; for by law there ſhould bee a learned miniſtery, and that thoſe which ſinne openly ſhould be caſt out of the Church &c: And therefore let not this be charged on our Church, we hauehave many abuſes in our Church, as well as in other Churches, and we are to intreate God to ſweepe them out, but yet wee are not thereupon to be condemned for a falſe Church. Thus ye ſee that our note ſtands true againſt all the exceptions, both of the Papiſts and the ſeparatiſts; namely, that the Church of England, euen as now it ſtands, is through Gods mercy, not onelyonly a true, but a ſound viſible Church.
FINIS.
End of the text · John Randall, Twenty-Nine Lectures (1631)