Twenty-Nine Lectures, Lecture 8

Twenty-Nine Lectures · Lecture 8

p. 124The eighth Lecture of the Church.

IN handling the diuiſion of the Church, which was the fourth generall Head, I ſhewed that it was partly of the name, partly of the thing it ſelfe. Of the name we ſpake fully. For the diuiſion of the thing it ſelfe I ſhewed you that it muſt not bee vnderſtood ſo, as if God had many kinds of Churches, for the Church is but one as I hauehave formerly prooued: But this diuiſion is a diſtinction, which puts a difference betwixt one and the ſame Church in one reſpect, and betwixt the ſame Church in another reſpect. We conſidered of it, as it was diſtinguiſhed in three reſpects. Firſt, in reſpect of the bounds and compaſſe of it: and ſo we ſhewed that there was a generall, and a particular Church. Of the generall we had before ſpoken; of the particular we were hereafter to ſpeake, when wee come to ſpeake of the viſible Church. Secondly, it was conſidered in reſpect of the ſeuerall portions and ſtates allotted to vsus, and that was twofold; the firſt in this world, which is a p. 125fight or warfare: the ſecond is in the world to come, which is a Crowne or Triumph. In the firſt reſpect the Church is called the Church Militant; In the ſecond, the Church Triumphant; of this we ſpake the laſt time.

Now we are to ſpeake of the diuiſion of the Church in the third reſpect,A third diuiſion of the Church into viſible and inuiſible. And that is in reſpect of the outward ſtate of it in this world: and ſo it is viſible, and ſometime ſeene vntounto the world; and inuiſible, ſometime not ſeene to the world. The Church of God doth ſometime attaine to ſuch a flouriſhing & proſperous eſtate in this world, as that firſt her members are many in number; ſecondly, they hauehave an outward forme of ſetled Gouernment; thirdly, their Religion is countenanced, at leaſt not violently oppoſed by the State and Authority where they liue; Fourthly, they make open profeſſion of their faith and Religion; Fiftly, they hauehave publike and ſolemne Aſſemblies at ordinary and ſeaſonable times, and in due and conuenient place, where the Miniſters teach the Word, and where the people heare the Word preached, and where the Sacraments are adminiſtred and Diſcipline executed, (at leaſt in ſome meaſure) and that without danger and without prohibition. I ſay, the Church doth oft-times attaine to this ſtate euen in this world, and then it is called viſible. On the other ſide, ſometimes it is brought to ſuch a low and diſtreſſed eſtate, that ſcarce any of theſe are found there, but rather all quite contrary. Firſt, their number is ſmall; ſecondly, they hauehave no ſuch outward forme of gouernment ſetled amongſt them, at leaſt not ſo exerciſed, as that thereby the world ſhould take notice of them, that they are ſuch a holy Society; thirdly, they and their Religion is diſtaſted, diſgraced, derided, hated and perſecuted euen to the very death; Fourthly, their profeſſion is ſecret; Fiftly, their aſſemblies and meetings for Religious exerciſes are ſeldome or none at all, or at leaſt very priuate, at ſuch vncertaine times, and in ſuch priuy and cloſe places as they can light vponupon, and that are beſt and fitteſt for their owne ſafety; Laſtly, they are depriued and debarred of the publike vſe of the miniſtry of the word, and p. 126of the Sacraments and diſcipline: And in this caſe it is called an Inuiſible Church. So you ſee in generall how the ſtate ſtands between the Church viſible and inuiſible; Now we are to ſpeake of them in particular.

Of the Church inuiſible, and of the inuiſibilitie of it in fiue ſenſes.Firſt, of the Church inuiſible. The Church of God is ſaid to be inuiſible in theſe fiue Senſes: Firſt, it is inuiſible, becauſe it is not ſeene nor acknowledged by the men of the world, neither is it poſſibly to be diſcerned by the ſenſe of 1the naturall man: but whoſoeuer ſees it, and knows it to be the Church of God, muſt hauehave a better light then that of 2nature; Secondly, it is inuiſible in reſpect of the inward graces it is endued withall, as their Election, Faith, &c. for theſe are not viſible at all; and ſo it is inuiſible, euen then 3when it is moſt viſible. Thirdly, it is inuiſible in this ſenſe, becauſe the greateſt and chiefeſt part of it is in heauen, and ſo 4not to be ſeene by mans eye. Fourthly, the Church is inuiſible in this reſpect, becauſe that Congregation that profeſſe themſelues to be the true Church of God, are indeed ſometimes no better then the very Synagogue of Satan, ſuch as ouerthrow the foundation, and perſecute that which is the true Church of God indeede, and ſo vponupon Tryall proues a falſe Church, and ſo makes the true Church inuiſible, not to bee ſeene of men; whiles the falſe Church intertaines mens eyes and thoughts doting vponupon her, deluding them, and blearing and dazelling their ſight, they cannot, nor do not looke after any other; and ſo the right and true Church lies hidden from their ſight, euen as the painted Harlot carries away mens eyes from beholding the modeſt Spouſe. So while men dote vponupon the painted ſhewes 5of a falſe Church, they cannot behold the true. Laſtly, the Church is inuiſible in this ſenſe, becauſe, though there bee ſome true profeſſours, yet there is no publike profeſſion at all, or elſe it is very ſecret, ſo that there is no certaine outward Teſtimonies, whereby it may bee knowne to be the true Church. In theſe fiue reſpects the Church may bee ſaid to bee inuiſible. Marke this well, for herein ſtands the difference betwixt vsus and the Papiſts. The p. 127Church ſay they, muſt be ſo notoriouſly viſible, that there muſt be a great number of them, and they muſt make open profeſſion of their Faith, and muſt carry themſelues ſo, as that eueryevery man and woman may know that they are the Church, and that eueryevery one may know which is the true Church whereunto hee is to ioyne himſelfe. Oppoſite to this we ſay, the Church is ſometimes inuiſible, in theſe reſpects before ſet downe. So howſoeuer there may bee alwaies a Church, yet it cannot bee alwaies ſo notoriouſly knowne to all the world.

Further we muſt conſider,The Church ſignifying the vniuerſall company of Gods choſen in heauen and earth, in this ſenſe it is inuiſible actually and potentially. that the Church doth ſomtime ſignifie the vniuerſall Company of Gods choſen in heauen and in earth; ſometime onelyonly the Company of Beleeuers on earth. When it ſignifies the vniuerſall Company of Gods choſen in heauen and earth, in this ſenſe it is ſimply inuiſible and that both actually, that is, it is not ſeene, and alſo potentially, that is, it cannot be ſeene, as in the firſt, ſecond, and third ſenſes we hauehave ſhewed. For firſt, neither can the naturall man ſee them; nor ſecondly can their graces be ſeene; neither thirdly can the greateſt and chiefeſt part of them be ſeene being already in heauen. Secondly,Secondly, the Church ſignifying the company of beleeuers in earth is inuiſible ſimply, or after a ſort. when the Church ſignifies the company of Beleeuers on earth, it is inuiſible, either ſimply, or after a ſort; ſimply, and ſo there is no Church on earth inuiſible, but in the firſt and ſecond ſenſes onelyonly; or elſe after a ſort, that is, as oppoſed to famous viſibleneſſe, generally pretended by the Papiſts; namely, that there is a great multitude alwaies openly profeſſing the true Religion, and that in ſuch outward ſhew, ſtate and carriage, that it is, or may bee generally knowne to bee the true Church, and that any faithfull man may point with his finger to ſuch a Congregation, and ſay boldly, This is the true Church; and ſo may ſee and know which is that holy Society amongſt men, where he may ſafely, and where he muſt ioine himſelf for his ſaluation. And in this ſenſe, that is, as oppoſite to the Popiſh Church, the true Church is ſometimes (though not alwayes) inuiſible, which is partly in the Fourth and Fifth ſenſes aboue ſpecified. So that the Church p. 128euen then when it is after a ſort inuiſible, is alſo after a ſort viſible too; that is, it is inuiſible, becauſe it is not eaſie and plaine to be diſcerned; and viſible, becauſe it is diſcerned by ſome, though hardly: and ſo conſequently thoſe Papiſts that make the viſiblenes of the Church to be ſomtimes ſuch, that it can hardly be knowne, agree with vsus in the thing directly, though they differ in the phraſe and manner of Speech.

Generall aduertiſements concerning the Church inuiſible and viſible.Now I will giuegive you ſome generall aduertiſements here concerning the Church inuiſible and viſible, whereby you may the better conceiue and vnderſtand the whole buſines: firſt you muſt know that the Church inuiſible is the whole 1company of Gods choſen in heauen and earth, whether they be called or to be called; whether they doe profeſſe the Truth, or whether they doe not yet profeſſe it; for Gods choſen which are not yet called, nor doe not yet profeſſe the truth, are of the inuiſible Church too; as I hauehave heretofore ſhewed. Secondly, the vniuerſall viſible Church is the whole company of knowne profeſſors on earth: The differences betwixt the vniuerſall inuiſible Church, and the vniuerſall viſible Church are theſe following.

p. 129vtterly rooting it out in ſome particular places, as we ſee in the Churches of Epheſus, and the ſecond and third Chapter of the Reuelation. They may preuaile againſt the viſible Church, to the horrible defiling and deſtroying of them: But ſo they cannot do againſt the inuiſible Church, for that is out of their Reach.

The ſecond aduertiſement is this, That the inuiſible 2Church on earth is the whole Company of Gods choſen liuing in the world, whether profeſſing or not profeſſing the truth: whereof though ſome parts bee viſible, that is, ſuch as make open profeſſion, yet all cannot be ſeene; Or more particularly, it is a company of faithfull, or profeſſors (for this being partly viſible may hauehave Hipocrites in it, euen whole hundreds) that make profeſſion of ſauing faith, yet ſo ſecretly, either by reaſon of the fewneſſe of their number, or feare of perſecution, or the timorouſneſſe of their nature, that they can hardly be diſcerned to be ſuch. So that one and the ſame Church may be viſible and inuiſible at once; viſible, as making ſome profeſſion, that may be and is ſeene to ſome; and yet inuiſible too, as not making that open profeſſion, that publike notice may be taken of it: yea, one and the ſame man may be a member of the Church viſible and of the Church inuiſible at once; of the viſible, as his profeſſion, being partly ſeene; and of the inuiſible, that is, of the vniuerſall Church, as his Election, faith, and other inward graces are not ſeene.

The third aduertiſment is, that thoſe that are of the 3Church both viſible and inuiſible, are therefore ſaued not ſo much becauſe they are of the viſible Church, (for then all of that Church ſhould be ſaued, which is not ſo (but becauſe they are of the inuiſible Church too (for there is none of that, that is, of the inuiſible vniuerſall Church, but are and ſhalbe ſaued) So likewiſe a man may bee no member either of the viſible or inuiſible, and yet hee is not damned, becauſe he is not of the viſible, but becauſe he is not of the inuiſible vniuerſall Church.

The fourth Aduertiſement is this: How we are to vnderſtand p. 1304ſome things that are affirmed of the Church in the Scripture; for it is ſpoken of in diuers ſenſes in the Scripture: as firſt, ſome things are affirmed of the viſible Church onelyonly, which cannot be vnderſtood of the inuiſible; as that in Matth. 13.47, 48. where the Kingdome of heauen, that is, the viſible Church, is compared to a Net, which gathereth both good and bad fiſh; for the inuiſible vniuerſall Church, containing onelyonly the Elect, hath no bad fiſhes in it. Againe, ſome things are affirmed of the inuiſible Church onelyonly, which cannot be affirmed of the viſible Church, as that in Cant. 4.7. Thou art all faire my LoueLove, and there is no ſpot in thee. No viſible Church but hath many ſpots; therefore this is to be vnderſtood of the inuiſible onelyonly. And ſo likewiſe that which I hauehave ſpoken of heretofore, that they are knowne onelyonly to God and themſelues, is to bee vnderſtood of the inuiſible Church onelyonly. Againe, ſome things of both, and that in many reſpects: Firſt, ſome things which are principally ſpoken of the viſible Church, are abuſiuely applied to the inuiſible vniuerſall Church, the whole taking denomination of the greater part, as Matth. 8.12. The children of the kingdome ſhall be caſt out. This is ſpoken principally of the viſible Church of the Iewes that ſhould be caſt off; and yet is applied abuſiuely to the inuiſible, to the children of the Kingdome, whereas none of them can be caſt off, but ſhall certainely bee ſaued. So Reuel. 3.1, 4. in the firſt Verſe, the Lord ſaith to the Church of Sardy, Thou haſt a name that thou liueſt, but art dead. Here is a dead Church, yet in the fourth Verſe the Lord ſaith, Thou haſt a few names in Sardy which hauehave not defiled their garments, &c. Here is a liuing Church, how is this to bee vnderſtood? This is ſpoken principally of the viſible Church, that it is a dead Church, but is abuſiuely applyed to the inuiſible Church which was amongſt them, the whole taking denomination of the greater part. And Rom. 10.21. compared with Rom. 11.1. In the tenth Chapter and laſt verſe, Iſrael is ſaid to be a diſobedient and gainſaying people. In the eleuenth Chapter and firſt Verſe they are ſaid to bee p. 131Gods people, which is to be vnderſtood as the place before. Some things are principally affirm'd of the inuiſible Church, but analogically are applyed to the viſible Church, as the whole taking denomination from the better part. As for example, If I come into the Barne, and ſee a heape of Corne among the chaffe, I may ſay truly, It is a heape of Corne, though the moſt of it be chaffe, naming it from the better part. And in this ſenſe when the viſible Church receiueth her denomination from the better part, the Church may bee called the Body of Chriſt, Epheſ. 1.22, 23. compared with 1. Cor. 12.27. Saints, holy, Catholike, the Pillar of Truth, &c. theſe are principally affirmed of the Church inuiſible, but proportionally applyed to the Church viſible,Vid. Zanch. in Hoſ. 2.8.9. p. 51.Hos 2:8Hos 2:9 the whole receiuing denomination of the better part.

Doctr. Theſe things premiſed,we come now to the Obſeruation, and that is this, That the true Church of God is ſometime brought into ſuch ſtraits, that the outward face of it doth either not appeare at all, or at leaſt it doth very hardly appeare to the ſight of the world. I ſay the outward face of it doth hardly appeare: for the inward graces of it are neuer ſeene, as faith and election; for the heart wherein theſe are cannot be diſcouered. As theſe are alwayes inuiſible, ſo likewiſe the outward face of the Church is ſometime hidden. Againe I ſay, it is ſo but ſometime; for ſometime it is very plaine and apparant, and glorious in the eye of the world. We doe not here take vponupon vsus to prooue peremptorily, that there is a time when there ſhall bee no viſible and apparant Church in the World: the World is large, and many things are done in ſome places of the World, that we neither doe, nor can know; and therefore in regard of vsus, we may ſay, there is no ſuch matter. For the Point muſt ſtand thus, That euen in thoſe places, and in ſuch times where the Church is moſt likely to be, as where the true Church hath lately been, and where it hath flouriſhed, or where the beſt meanes are, the Word and the Sacraments, and the Miniſtry; or where they profeſſe to bee the true Church; yet euen then and there the true Church p. 132may lie hidden, and not bee outwardly diſcerned. And ſo conſequently if it may be in ſuch a ſtate, in ſuch places, and at ſuch times, much more is it ſo at other places and times, where there is no ſuch probabilitie of a Church. And this ſtrikes home at the Papiſts, that will hauehave the outward face of the true Church ſo notoriouſly apparant and viſible to the world. But as I hauehave ſhewed, in ſuch places, and at ſuch times where it hath been moſt like to hauehave been, euen then and there the true Church may be hidden, and not apparant to the World. This I will prooue in the caſe of the Church of Iſrael in Elias time, 1. King. 19.10. where the Prophet complaines of ſuch a ſcarcitie of the faithfull in his dayes, as that hee ſaith, be himſelfe was left alone. If there had been a Church any where in thoſe times, ſurely it ſhould hauehave been in Iſrael, where the beſt meanes were: but there was no outward appearance of a Church, and ſhall we thinke then it was any where elſe? So likewiſe in the 2. Chron. 15.3. Iſrael had been for a long time without a true God, without a Prieſt to teach, without Law; then they had no true viſible Church of God amongſt them. And if it were not to bee found in Iſrael, where ſhould it be found? The Papiſts will reply, in Iudah; if not with Iſrael; Iudah preuailed againſt Iſrael, becauſe they ſtayed vponupon the Lord God of their Fathers, as wee may ſee in the 2. Chron. 13.18. Well, yet they were bad enough too, as wee may ſee in the 2. Chron. 14.3, 5. they had their ſtrange Gods, and their Images and high places, and Groues in all their Cities which Aſa tooke away. But yet if it were thus with Iſrael, that they had no outward face of a true Church, might it not be ſo with Iudah too, and ſo in other Churches: yea, we will proue that it was ſo with Iudah afterward, as we may ſee in the 2. Chron. 28.23, 24.25. where it is ſaid of Ahaz, that he ſacrificed to the gods of Damaſcus, and to the gods of the King of Aram, hee brake the veſſels of the Houſe of God, ſhut vp the dores of the Houſe of the Lord, and made him Altars in eueryevery corner of Ieruſalem, and in eueryevery Citie of Iudah hee made high places p. 133to burne Incenſe to other Gods, &c. So Iudah was worſe then Iſrael, nay, then the very Heathen that were before them, as wee may ſee 2. Chron. 33.9. where it is ſaid, that Manaſſeh made Iſrael to erre, and to doe worſe then the Heathen whom the Lord had caſt out before them. So you ſee here was no outward face of a Church, neither in Iudah, nor in Iſrael; if not in them, where could there bee any? Who could now point with his finger, and ſay, I know which is the true Church of God, whereunto I may, and muſt ioyne my ſelfe? If it were ſo with them that were the naturall branches, then there is no priuiledge for any other Church, but that it may be ſo with them too. But the Papiſts will obiect, that this was ſo vnderunder the Law onelyonly, but it ſhall not bee ſo vnderunder the Goſpell; or if it bee ſo ſometimes, yet it ſhall not be ſo often to the end of the world. I ſay, I will proue that the ſtate of the Church was ſo alſo vnderunder the Goſpell, and ſhall bee ſo, not ſometimes onelyonly, but often to the end of the world, that there ſhall be no outward face of a true Church, Reuel. 12.6, 14. the woman is ſaid there to be fled into the wilderneſſe, which is meant of the Church, that at ſeuerall times to the worlds end ſhall bee driuen to liue in Deſert and forlorne places; how then ſhall men ſee it, and take notice of it, and ioyne with it, when it is in ſuch a ſecret place? So in the Reuel. 13.7, 8. The Beaſt made warre with the Saints and ouercame them, and power was giuen vntounto him ouer eueryevery Kindred and Nation, and Tongue. Therefore all that dwell vponupon the earth worſhip him, whoſe names are not written in the booke of life of the Lambe: Where was the outward face of a Church in theſe times? And in the 2. Theſ. 2.3, 4, 5. the Apoſtle ſheweth, that Antichriſt ſhall come, and ſit in Gods Temple, as God, &c. The Diuell ſhall bee ſo cunning, that he ſhall ſet vp Antichriſt in Gods Temple, that is, in Gods Church, where there hath been an outward face of a Church continued for many yeeres, and yet hee ſhall not be knowne but to be God, but onelyonly to thoſe that are ſpiritually-minded; for he ſhall ſit as God, ſo that then there p. 134ſhall be no outward face of a true Church there. So likewiſe that in Luk. 18.8. proues this Point, where our Sauiour ſaith, When the Sonne of man commeth, ſhall he find faith on the Earth? If faith be ſo ſcarce to be found, which is the life of the Church, where then ſhall the Church be found? But where ſhall hee not find faith? In India, or in Rome onelyonly? No not onelyonly in one or two places, but not in the earth. And who ſhall not find it? The Sonne of Man. When the Sonne of Man commeth, ſhall hee find faith on the earth? Then the Church is not ſo palpable, as that it may be outwardly diſcerned to the worlds end. And this is it that Auſten and the Fathers meane,Auguſt. in Pſ. 10 Hierom. cont. Lucif.Ps 10 when they compare the Church to the Moone, that is ſometimes in an eclipſe ſo darkened that it cannot be ſeene. So we ſee we hauehave the conſent of the Fathers too againſt the Papiſts. And ſo much for the proofe of the Point.

The Reaſons are many, and they all ſtrengthen one another, eſpecially the firſt three muſt be laid together, elſe they are not ſufficient apart to proue the Point.

Reaſ. 1 The firſt Reaſon is this. The members of the Church are ſometimes very few; they are alwayes few in compariſon to the wicked, but ſometimes they are few ſimply in reſpect of themſelues, as in the old World, when the Church was in Noahs Family. Now that which few doe (except it be ſome notorious thing or perſon) is little obſeruable to the World.

Reaſ. 2 Secondly, as they are few, ſo withall for the moſt part they are but meane perſons; the poore receiue the Goſpell. Now that which poore and meane Ones doe, is generally neglected, not taken notice of, except it be ſome notorious exploit, and therefore,

Reaſ. 3 Thirdly, that which they doe, the profeſſion of Chriſt is no ſuch notorious thing that the World regards it, or takes notice of it; and therefore it is not ſought after, except it be either by the true members that ſeeke to ioyne with it, and they are but very few; or elſe by perſecutors, and ſuch ſeeke after it onelyonly to deſtroy it, as Herod did after Chriſt, p. 135Matth. 2.13. not to bee members of it. And hence it is, that they are ſo hardly diſcerned.

Fourthly, their Perſecutors many times bring them to Reaſ. 4 this low ſcantling, and ſo it was in the dayes of Eliah the Prophet, the Prophets were ſlaine with the ſword, 1. King. 19.10. and that was the reaſon of the ſcarcity of the faithfull in thoſe times. And ſo it was in Diocleſians time, all the Chriſtians that were found were put to death, their bodies were burnt, and their Temples were ouerthrowne; where was the face of the Church at this time? Perſecution had brought it to this low ſcantling, that it was not to be diſcerned. And this is ſhadowed to vsus in Matth. 8.24. by the ſhip that our Sauiour and his Diſciples were in, that was couered with waues, ſo that it was hardly to be diſcerned, yet it ſanke not: ſo is the ſtate of the Church of God in this world, that ſometimes it is couered with the waues and rage of perſecutors, like to be ſwallowed vp, hardly to be diſcerned, but yet it liues.

Fifthly, ſometimes Hereſies and Schiſmes ariſe in the Reaſ. 5 Church, and they ſway the world after them, ouercomming the true doctrine, and the communion of the Church; as it was in the time when Arius with his Hereſie ouer-ſpread the whole world; in ſo much that the World did wonder at it ſelfe to ſee it ſelfe become an Arian, as the Eccleſiaſticall Hiſtory ſets it downe. Where could a man ſay now, This is the true Church, whereunto I muſt ioyne?

Sixthly, thoſe that make profeſsion to be, and indeed Reaſ. 6 are of the Church, are but men, and therefore ſometimes fearefull, and will not ſtand to their profeſſion, but flie away as the Diſciples of our Sauiour did, Matth. 26.56. they all forſooke him, and fled like fearefull men: where was the face of the Church then?

Seuenthly, Counterfeits and Deceiuers are very cunning, Reaſ. 7 and will ſet as good a face on idolatry and ſuperſtition, on hypocriſie, and on the Synagogue of Satan, as the Church of God can doe on the ſauing faith and Religion; the falſe Apoſtles can transforme themſelues into the Apoſtles of p. 136Chriſt, 1. Cor. 11.13, 14. and Mat. 24.24. our Sauiour ſaith, that falſe Chriſts and falſe Apoſtles ſhall ariſe, and ſhall ſhew great ſignes and wonders, ſo that if it were poſſible, they ſhall deceiue the very elect. So that the true Church ſhall not be ſo eaſily diſcerned, becauſe of theſe deceiuers.

Reaſ. 8 Eightly, the Corruption of mans heart, which ſuffereth it ſelfe eaſily to be drawne from the truth, and to content himſelfe with the name and ſhadow of the Church and Religion, when the truth and ſubſtance is gone; as the Scribes and Phariſies, and the Iewes did in our Sauiours time. And hence it is alſo, that the Church is brought to ſo low an eſtate ſometime.

Reaſ. 9 Ninthly, it is from the malice of Satan & his inſtruments; for they cannot abide that the Church ſhould flouriſh ſo much as outwardly, Reu. 12.4, to 14. who draue the Woman into the wilderneſſe, but the great red Dragon the Diuell?

Reaſ. 10 The tenth reaſon is taken from Gods mercifull prouidence and wiſedome, that hides his people from the rage of the wicked; he hath them in a Corner, and yet is contented to let them lie hidden, that they may hauehave a breathing time from perſecutions, and that their enemies may not bend their forces againſt them; therefore oft-times there is no apparant face of a true Church, but God hides the faithfull ſecretly in his Tabernacle from the eyes of men, that their enemies may not perſecute them. As alſo thereby hee tries the faithfull whether they will walke by faith, as well as by appearance; for whilſt there is an outward face of a true Church, many wil make an outward ſhew of the profeſſion of faith and religion: But when there is none, then here is the triall, whether men will walke faithfully or no. Likewiſe God doth it for the iuſt condemnation of the reprobate; he leaues them iuſtly without any apparant teaching or profeſſion of better Religion, to periſh in their owne ſinnes and ignorance, flattering himſelfe that he is in the right, becauſe he can ſee no better any where elſe; for when they heare of no better religion then their owne, they harden themſelues in it, and ſo iuſtly periſh.

p. 137Laſtly, God hath paſſed his promiſe onelyonly for the perpetuity Reaſ. 11 of his Church, for the being of it, not for any flouriſhing outward eſtate, Matth. 16.18. The gates of hell ſhall not preuaile againſt the Church to ouercome it, and to deſtroy the being of it; but any thing elſe they may do to it, they may deface it, ſuppreſſe it, baniſh it, driue it into a narrow Corner, but they ſhall neuer ouercome it: they may and doe deſtroy the perpetuity of the viſibleneſſe of it, but the perpetuity of the being of it they ſhall neuer deſtroy. Thus farre God hath promiſed and tyed himſelfe, and ſo farre we may expect and looke for it, and no further. So much for the reaſons.

The Vſes are theſe; Firſt, this ſerues to refute thoſe Papiſts Vſe 1 that hold a perpetuall notorious viſibleneſſe of the Church. (Some doe not hold it) therefore it refutes thoſe that doe: their Speeches are large in this kinde, for they ſay, that the Church muſt be as notoriouſly viſible as any kingdome in the world, and their notes of the Church, as multitude, ſucceſſion, pompe, viſibility, headſhip, and that at Rome. Bellarmine tendeth directly hereto, and they labour to proue it with all their power, and it ſtands them vponupon; for if this doth not ſtand, the whole forme of their Church falls to the ground. For whereas they ſay, the true Church is alwaies notoriouſly viſible; and therefore their Church being ſo, is the true Church: We ſay and hauehave prooued, that the true Church of God is ſometime brought into ſuch ſtraights, that the outward face thereof doth not at all, or at leaſt doth hardly appeare; and therefore it will follow, that if their Church hauehave, and ſhall be alwayes notoriouſly viſible, then theirs is not the true Church. Their exceptions bee of ſmall moment if they be well conſidered; I will ſtand but vponupon two or three of the chiefe;Exceptions of Papiſts out of the fifth of Matthew for the viſibilitie of the Church anſwered. They alleage out of the fifth of Matthew and the fourteenth Verſe, That the Church is the light of the World; now the light is alwaies ſeene, therefore the Church is alwayes ſeene. I anſwer; This is ſpoken perſonally to the Diſciples, Ye are the light of the world; and it is to be extended to the Miniſters of the p. 138Goſpell, in regard of the Duty of Holineſſe to be practiſed by them, that they ſhould not walke offenſiuely to the World; but rather to prouoke them to the practiſe of holineſſe, by the light of their good example. How doth this ſerue then to proue the continual viſibleneſſe of the Church? Beſides I ſay, that a Light may bee eclipſed for a time, and yet be a Light ſtill. The Moone is a Light, and yet not alwayes viſible; for ſometimes it is eclipſt, and yet then it is as good a Light as when it is in her full brightneſſe; and therefore if this were to be vnderſtood of the Church, it doth not proue that it is alwaies viſible becauſe it is a Light. Further I ſay, that by that reaſon their life (for that is as well if not chiefely vnderſtood by the Light, as verſ. 16.) is alſo without error too, as well as their Doctrine; and that alwayes, which is not ſo. Laſtly, if it doe giuegive Light alwayes, yet it is but to thoſe that are in the houſe, verſe 15. that is, to thoſe that are members of the Church, and that wee eaſily grant: but what is this to proue the notorious viſibleneſſe of the Church to the world?

The ſecond exception out of Mat. 18.17.Matt 18:17Secondly, they alleage the eighteene of Matthew and the ſeuenteenth verſ. where our Sauiour ſaith, Tell the Church; and therefore there muſt bee alwayes a viſible Church. Marke, ſaith Campian, here is a remedy for a diſeaſe; now the diſeaſe remaines alwaies; and therefore the remedy muſt alwaies remaine. I anſwer: It is true, it is a remedy for thoſe that lie in ſuch a ſtate there ſpoken of, and in ſome ſenſe it is alwaies performed, euen when two or three are ioyned together in the faith; though there be no knowne viſibility, they may tell one another; for it is not here meant, that they ſhall appeale to Rome.

The third exception out of Rom. 10.10.Rom 10:10Their third exception is this: but, ſay they, they that beleeue (be they few or many) muſt make profeſſion of their faith, elſe they cannot bee ſaued, Rom. 10.10. now if they muſt alwayes make profeſſion, then they are alwaies ſeene, and ſo the Church is alwayies viſible. I anſwer: It is true; they muſt profeſſe alwaies, and ſo they doe, except it bee in time of their infirmity, But muſt they do it to all the world? p. 139No, they may doe it among themſelues alwayes, though there bee but two or three of them; yea, and when they are many, they may doe it to the eye of the World too, if there bee no certaine danger in it; yea, though there be certaine danger in it, yet if they hauehave a calling to it, they are reſolute euen to die for the profeſſion of it, and that is as much profeſſion as is required. And yet becauſe their number is but few, and that they liue in certaine places, and are in this caſe for the moſt part obſcure and ſimple men, therefore it is not poſſible that any ſuch generall notice ſhould bee taken of them; and thoſe that doe heare of them, or ſee them, are vſually little mooued by their example, at leaſt they are ſeldome perſwaded that they are the true Church, and ſo ioyne with them. Therefore there is no ſuch perpetuall notorious viſibleneſſe of the Church, as they would hauehave. We will returne vponupon them with theſe two Points, and choke them with theſe two bones.. Firſt, wee aske them where the Church ſhall be when Antichriſt comes? for they themſelues confeſſe, that in Antichriſts time there ſhall bee a deſolation of the Church; therefore by their owne confeſſion it may, and ſhall be ſometimes inuiſible. Yea, but ſay they, ours is the true Church ſtill, though it be then obſcured: and we ſay then that Antichriſt is come, and our Church obſcured, therefore by their owne reaſon, our Church is the true Church. The ſecond is from their Church which they hauehave here among vsus; they hauehave a Church here among vsus, here be Papiſts, and Maſſes, Arch-prieſts and Prieſts, this themſelues will not deny, nay, they boaſt of it ſometimes; yet is their Church viſible among vsus? They will not affirme it, at leaſt they will not ſay it is viſible in their ſenſe, that is, that the world may take notice of it, neither was it euer countenanced nor tolerated in our State, ſo that in our ſenſe and to vsus it is inuiſible, and ſo may our Church bee to them.

The ſecond Vſe is for admonition; to admoniſh vsus that Vſe 2 wee ſhould not alwayes expect a glorious eſtate of the p. 140Church outwardly; this is for earthly States and Kingdomes, wee muſt not dreame of a temporall Kingdome here, for Chriſts Kingdome is ſpirituall, not of this World. The Papiſts they ſay, that it muſt be as glorious outwardly as any kingdome in the world: but we muſt take heed that we be not carried away with ſhewes, with the lookes of the Whore, for Gods Kingdome comes not with obſeruations.

Vſe 3 Thirdly, this may miniſter comfort to vsus, and may ſtay vsus in the moſt deſperate times that are, when Satan rages moſt, when perſecutors are moſt bloody and deadly, when the Prophets are ſlaine, Gods Altars deſtroyed, the Couenant forſaken, when wee ſee hauocke to bee made of the Church, faith renounced, when wee ſee thoſe that made great profeſſion of Religion to hide their heads, and like Starres to fall from Heauen, when we ſee the Sunne to bee darkened, and the Moone to bee turned into blood, when we ſee Antichriſt in his pride and pompe in the very Temple of God himſelfe, when wee ſee Heretikes ſwaying the World after them, Schiſmatikes cutting and tearing out the bowels of their Mother the Church. Nay, euen in the generall Apoſtaſie and reuolt from all Grace and Religion, when there ſhall bee no honeſty nor conſcience found amongſt men, yet be not diſmayed, but reſt thy ſelfe fully contented and ſatisfied with this truth, that ſurely ſtill God hath his Church in the World, though there bee no outward face nor appearance of it to men. It is true, that it is for our ſinnes that the Church is ſo diſtreſſed, and Gods glory ſo hidden, and true Religion ſo decayed, and therefore we are to grieue for our ſinnes: but yet this is our comfort, that it is not ſo bad as it ſeemes to bee; for the Church of God and his Religion hauehave then as true a being as euer they had, though not in that euidence and approbation before the World; and therefore though thou ſeeſt it not, yet God ſees it. Elias, poore, man ſaw none left with whom he might ioyne, but God ſaw many thouſands. What if all be ſo deſolate (as it was in his time) that thou canſt ſee none of p. 141Gods Church but thy ſelfe, that thou canſt ſee no viſible ſociety of men in the world that thou canſt ſafely ioyne withall? yet know God hath his Church, happily many thouſands, though they make little profeſſion for the time, that neuer bowed their knee to Baal. Therefore let vsus not iudge by ſight, but by faith, and let this comfort and ſatisfie vsus in the moſt deſperate times that are.

The laſt Vſe is for ſatisfaction to the Papiſts demands, Vſe 3 when they aske vsus, Where was your Church before Luthers time; or what is become of all our Anceſtors that were members of the Romiſh Church? For anſwer to the firſt, wee aske them, Where ſhall the Church be in Antichriſts time; that is when they thinke Antichriſt ſhall bee? They anſwer, it ſhall bee much obſcured then. But ſhall there bee a Church then or not? Yes, no doubt but there ſhal: elſe their own Pillar of the Churches perpetuitie falles to the ground. Why then might not our Church be a true Church in the daies of Popery (whom we call Antichriſt) though it were much obſcured? We had a Church amongſt them that did profeſſe our Religion (though much obſcured by them) euen before Luthers time. To the ſecond demand concerning our Fathers that liued in their Church, what is become of them (ſay the Papiſts) are they damned? Wee anſwer, many of them, though they liued amongſt them, were of the inuiſible Church; for the reſt wee leaue them to ſtand or fall to their owne Maſter; yet wee hauehave great hope of many that were members of their Church, that liued before the Councell of Trent, and before the Order of the poyſoning Ieſuites came vp. And ſo much for anſwer to them, as alſo for this Point.