The Rule of Faith, Exegesis of Apostles Creed · Article 9
The ninth Article.
The holy Catholike Church.
HItherto of the Articles of the Creed that concerne God, euen all the three perſons in the Trinity. Now followes the ſecond part of the Creed, which comprehends the Articles that concerne the Church of God. Amongſt all things that are in the world, faith admires onelyonly God and the Church. The Church (I ſay) as next to God in glory and true honour. Now the Articles concerning the Church, concerne either the properties or the priuiledges of the Church. The properties of the Church are two, viz. that ſhee is holy, and Catholike: the priuiledges of the Church are ſuch …s ſhee enioyes in this life, or ſuch as ſhe ſhall hauehave in another world. The priuiledges of the Church in this life are two, Communion of Saints, and Forgiueneſſe of ſinnes: And in the world to come, two more, viz. Reſurrection of the fleſh, and Euerlaſting life.
Firſt of the properties of the Church.
But before I come to conſider of the particulars mentioned, I muſt firſt explicate the Doctrine to bee beleeued concerning the Church in generall, and ſo I would ſhew,
1. What the Church is.
2. The originall of the Church.
3. The eſtate of the Church.
4. The markes and notes by which the true Church may be diſcerned.
And then the generall vſes of all.
When I enquire what the Church is, I meane, the true Church, for the falſe Church is no Church properly, as an ill Gramarian is no Gramarian properly.
Now to finde out what the Church is, we muſt firſt conſider of the acceptation of the word, and then of the definition of the thing it ſelfe.
The word Eccleſia was a word in vſe among the Athenians, and came of the word foreign, and ſignified an aſſembly of Citizens, that were called out from the multitude a… it were by name, or in their rankes by the voice of the publike Crier, to heare ſome ſpeech or ſentence of the Senate and was thence borrowed by the Apoſtles for their purpoſes, by way of ſimilitude: The Church or aſſembly of Gods people, being a company that came together, not by chance, or without order, but by the voice of Gods Miniſters, as it were Criers, called out of the Kingdome of Sathan, to heare the doctrine of the Goſpell reuealed from heauen. The common people in common ſpeech, call the places ſet apart for the exerciſes of Religion, Churches. But ſo it is not taken here. In Scripture the word hath diuers acceptations, for ſometimes it ſignified, the aſſembly of the men of the world for their owne buſineſſes; and ſo that tumultuous Aſſembly of the Epheſians was called a Church, Act. 20. 17. Sometime it ſignified the Aſſembly of the enemies of Gods people, Pſal. 26. 5. this was the malignant Church. Sometimes it ſignified the meeting of a few Chriſtians in a family, for religious priuate duties, ſo there were Churches in godly mens houſes, Rom. 16. 5. Sometimes it ſignified a company of men in one Citie or Prouince, that did outwardly profeſſe the true religion, 1 Cor. 11. 18. 22. and ſo vſually in the writings of Diuines, the company throughout the world ſo profeſſing, is called the viſible Church: and in this ſenſe there may bee hypocrits and ſcandalous Chriſtians in the Church as well as godly men, as the Parable of the Tares and the Draw-net ſhew. But ſo it is not taken in the Creed, for beſides that this Church is holy, as theſe wicked are not, and enioyeth remiſſion of ſins which they doe not, beſides this, I ſay, we are ſaid in the Creed to beleeue this Church to be, which argues, that in it ſelfe it is inuiſible and knowne to God, and cannot bee diſcerned by outward ſenſes in the eſſentiall things of it. Sometimes by the Church is meant the publike Officers in the Church, that hauehave power of gouernment and cenſure, as Matth. 18. 17. but in the ſtricteſt ſenſe, by the Church in the new Teſtament is ſignified the number of Gods Elect onelyonly, conſidered as they are effectually called by the Goſpell, and doe cleaue vntounto Chriſt their head by a true and liuely faith.
Thus of the Etimologie of the word. The definition of the Church followeth.
The Church here meant in the Creed, is a company of men dwelling eueryevery where, effectually called, ordinarily by the voice of Gods Criers, from the miſery and prophaneſſe of the world, to the ſupernaturall dignitie of Gods children, being vnited vntounto Chriſt as their head by Faith, and among then ſelues by louelove as fellow-members.
In theſe words the generall nature of the Church is to bee conſidered, and then the ſpeciall difference of the Church from all other companies or profeſſions, or aſſemblies of men.
The generall nature is expreſſed in theſe words. A company of men dwelling eueryevery where: where diuers things are to be noted.
1. That it is a company, not one man.
2. That it is of men as the materiall cauſe, not of other creatures, for none but reaſonable creatures are capable of Gods Image, and ſo none but they can make a Church: and among reaſonable creatures, I exclude Angels, though they had a kinde of calling to that excellent eſtate they are in, yet the Scripture ſpeakes ſo ſparingly of it, that we cannot tell how to define it, and therefore I meddle not with it: and beſides, the Church is here conſidered as it is purchaſed by the blood of Chriſt, which Angels were not, neither are they tyed to the miniſtery of the Word, as the Church in her calling is.
3. I adde, dwelling eueryevery where, to note that I define the Church, that is Catholicke, as the Creed calls it: which tearms in the moſt euident ſenſe agree to the Church now vnderunder the Goſpell, ſince the partition wall between Iewes and Gentiles was broken downe: and yet in ſome ſenſe it may agree to the Church from the beginining: for euen in the time of the Iewiſh Church, the Nations were not ſimply barred from fellowſhip with the Iewes; and therefore we read of three ſorts of people that belonged to the Iewiſh Church, to wit, the Iewes themſelues and Proſelites, that is Gentiles that profeſſed the Iewiſh religion, and were circumciſed, and withall religious or deuoute men, that were Gentiles conuerted to the Iewiſh religion, but were not circumciſed, ſuch as were Cornelius, and diuers others.
The ſpeciall nature of the Church, in which it differs from all other companies of men, is expreſt in the other wordes of the definition, and ſo they ſhew vsus three things;
1. The efficient cauſe of the Church, viz. her calling by the voice of Gods Cryer.
2. The tearmes from which, and to which ſhe is called: in the middle words of the definition.
3. The fo…me of the Church, which conſiſts in her vnion with Chriſt, and communion with her ſelfe among the members of that company: For the firſt, when I ſay, ſhe is called ordinarily by the voice of Gods Cryers, I intimate diuers things thereby:
1. That the Preachers of the Goſpell are as publike Criers to call men, to heare what God hath to ſay to them, like thoſe Cryers in Athens, of whom I ſpake before, Matth. 3. Eſay 48. 1.
2. That I conſider not of the Church as ſhe is elect of God, till ſhee be called, becauſe many of the Elect for a great part of their liues may lie ſcattered about, and hidden in the heapes of the men of this world.
3. That the preaching of the Goſpell is the meanes to make men actually of the Church, and members of Chriſt, and ſo to hauehave right to ſaluation: The Goſpell is the power of God to ſaluation, Rom. 1. 16. and 10. 14.
4. I adde, effectually called, to exclude Hypocrites and carnall men that enioy the meanes, but obey it not, and to include the worke of the Holy Ghoſt, making the hearts of the Elect to anſwer to Gods call, and obey his voice: for by the Spirit God ſpeakes alſo internally to their hearts.
5. I adde, the Word ordinarily, to ſhew that though God is pleaſed to binde men to the vſe of the meanes, yet he himſelfe is not tied, but can worke without the meanes: and ſo it may giuegive vsus occaſion to informe our ſelues in diuers caſes: as firſt, in the caſe of ſuch, as liue in places where the meanes is not, nor can be had. It is poſſible that God extraordinarily may worke conuerſion in ſome men in ſuch places; which was the caſe of Cornelius liuing in Caeſarea, Act. 10. Secondly, in the caſe of Infants, who do belong to the Church by vertue of Gods Couenant, though they liue not to receiue conuerſion by the preaching of the Goſpell; for Chriſt ſaith of Infants, Theirs is the kingdome of God. Thirdly, in the caſe of ſuch as liue in Paganiſh and idolatrous places, as in the times of the darkneſſe of Popery, or in the caſe, where men are by violence carried away and brought vp in idolatrous places; God may hauehave a remnant amongſt them, that belong to his election, and are in time truly called; as in the daies of Elias, in the kingdome of the ten Tribes vnderunder the reigne of Ahab. Fourthly, in the caſe of ſuch as are borne deafe, or become ſo before they are capable of receiuing the Goſpell, they being borne of godly parents, may belong to the Church as Infants do: I ſay, God that knowes his owne from eternitie, may euen amongſt them, by the ſupply of the Spirit, make members of the Church. Beſides, ſeeing the Holy Ghoſt doth not need ſpeciall inſtruments to worke withall; ſometimes he may worke that by the eyes of the deafe, which he doth by the eares of others; for by their eyes he may powre in an eternall light into their mindes. Laſtly, the caſe of ſuch as are deſtitute of vnderſtanding by nature, or diſeaſe, is very hard, becauſe they want reaſon, and ſo are incapable of faith: and if we ſay, that the Holy Ghoſt may infuſe an inward light, then it is cleare they ceaſe to be fooles or mad-men: In this caſe therefore we muſt religiouſly and charitably ſuſpend, and leaue Gods worke to himſelfe.
The termes from which, and to which, the Church is called, follow in theſe words, from the prophaneneſſe of the world, to enioy the ſupernaturall dignitie of the children of God. The terme from which, Terminus à quo, is from the prophaneneſſe of the world; in which words, three things may be noted. Firſt, that the true members of the Church were in their eſtate of Nature as prophane as the people of the world, liuing in ſin, and being the children of wrath as well as others: which ſhew the exceeding riches of Gods grace, and Chriſts louelove to them, that could reſpect them, being ſo vile and ſinfull. Secondly, that our firſt parents before the fall, could not properly be ſaid to be the Church; becauſe they neither were called from an eſtate of corruption, nor did they then need Chriſt, nor had that faith in Chriſt, being perfect by creation, and ſo not wanting a Sauiour; whereas the Church is properly the Spouſe of Chriſt. Thirdly, by theſe words all men in viſible Churches may trie themſelues, for only they that are conuerted from prophaneneſſe are true members of the Church; and ſo Hypocrites are excluded, and open prophane perſons, and ſuch as are only changed in their opinions, and not in their practiſe, 2 Pet. 1. 4. Terminus ad quem, or the terme to which they are called, is to the ſupernaturall dignity of the ſons of God, which words expreſſe the grace of Adoption, which comprehends the ſubſtance of all that felicity we hauehave from God in Chriſt after calling, Eph. 1. 4. but of the priuiledges of the Church afterwards.
The laſt words of the definition deſcribes the forme of the Church, the eſſentiall inward forme, which is that vnion with Chriſt by faith: they are really members of the Church, that are vnited to Chriſt, as their head by faith: without this faith it is impoſſible to pleaſe God; and faith comprehends all that, which eſſentially God requires of vsus to iuſtification and adoption, Ioh. 3. 16. I adde their vnion one with another by louelove, becauſe brotherly louelove is an inſeparable fruit of faith, for faith worketh by louelove, Gal. 5. 6. and is ſuch a Characteriſticall ſigne of a true member of the Church, that the Apoſtle ſaith, thereby we know we are tranſlated from death to life, becauſe we louelove the brethren, 1 Ioh. 3. 14. and the ſame Apoſtle ſeemes to make LoueLove a kinde of forme of the true Chriſtian, Eph. 1. 4.
Thus of the definition of the Church.
The originall of the Church followes next to be conſidered, and ſo I conſider of the Church, as ſhe is the Church, not as theſe men were in their eſtate of Nature, for ſo her father was an Amorite, and her mother an Hittite, in as much as ſhe was ſinfully borne, ſhe was baſely borne: but that company that I call the Church, were not the Church, when they were in that eſtate of Nature. The Church then as ſhee is the Spouſe of Chriſt, hath many things in her originall that are very glorious, and much to be admired: And that if we conſider her originall, in reſpect of decree, and in reſpect of her birth, and in reſpect of her preſeruation: Firſt, her Originall in reſpect of decree is wonderfull, becauſe ſhe is vponupon record from euerlaſting, the names of all the members of the Church are particularly written in the booke of life. God made an act for her being and aduancement, before ſhe was, he prouided for her from euerlaſting, and choſe her in his euerlaſting grace and louelove; and this is her originall before time. In time ſhee was in ſuch bondage and miſery, that ſhe muſt of neceſſity be redeemed and purchaſed out of that vile condition: and this purchaſe is the more wonderfull, if we conſider either the perſon by whom, or the price by which. The Perſon that redeemed her, was no leſſe than the Son of God; and the price he paid, was his owne bloud, Acts 20. 28. Her originall in reſpect of her Birth, is alſo very ſtrange and wonderfull: For firſt, ſhe is borne of God, not of the blouds of men, nor of the will of man, but as of God by regeneration, fearfully and wonderfully made. The world neuer heard of two ſtranger things, than the generation of Chriſt, and the regeneration of the Church; of Chriſt, as the Son of God; of the Church, as it were the daughter of God. Secondly, ſhe is borne of immortall ſeed, ſhee is ſo indued with life, that ſhe can neuer die, but liue as long as God himſelfe, 1 Pet. 1. 24. And that ſeed is the word of God preached to her, which makes her all new, God hauing choſen a company of men of purpoſe, and ſeparated them by a holy calling to this Miniſtration, euen to ſow this ſeed of immortalitie and eternall life in mens mindes. Thirdly, in her birth, by the mightie working of the Holy Ghoſt, ſhe is qualified with ſupernaturall gifts, ſuch as no other of the children of men can attaine vntounto; ſuch as are faith, and all the gifts of holineſſe & ſauing grace. Fourthly, the originall of her preſeruation alſo is as wonderfull: for her preſeruation, ſhe hath from Chriſt her head, that doth that for the Church which any naturall head can doe for the bodie: This company of men can no more ſubſiſt without a head, than the naturall or politicall body can. It was a law of the Creator, that all bodies ſhould liue by their heads, in reſpect of gouernment, nouriſhment, and dependance: Now the Church hath great cauſe to reioyce in her Head: becauſe, firſt, hee is a perpetuall Head that liues in all ages to gouerne and nouriſh the Church, ſpirituall life being kept afoot in eueryevery age from the beginning of the world till now: If the Church had a new Head in eueryevery age, then muſt ſhee die as often as her Head dieth, and be made aliue as often as ſhee hath a new Head: Her Head therefore is alwaies one and the ſame.
FINIS.