The way to heauen shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The author, or efficient of this addition. 5. The time & continuance of that worke. 6. The happinesse of those that are added to the Church. By Iohn Phillips, Bachelor of Diuinity, and pastor of Feuersham in Kent. Phillips, John, d. 1640. This text is an enriched version of the TCP digital transcription A09599 of text S114718 in the English Short Title Catalog (STC 19878). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 194 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A09599 STC 19878 ESTC S114718 99849941 99849941 15115 2248538835

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Early English books online. (EEBO-TCP ; phase 1, no. A09599) Transcribed from: (Early English Books Online ; image set 15115) Images scanned from microfilm: (Early English books, 1475-1640 ; 1252:3) The way to heauen shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The author, or efficient of this addition. 5. The time & continuance of that worke. 6. The happinesse of those that are added to the Church. By Iohn Phillips, Bachelor of Diuinity, and pastor of Feuersham in Kent. Phillips, John, d. 1640. [12], 52, 55-66 p. Printed by Felix Kingston, London : 1625. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. eng Catholic Church -- Controversial literature -- Early works to 1800. Salvation -- Early works to 1800. eebo The way to heauen: shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The a Phillips, John 1625 76 35869 177 0 0 0 0 0 49.35 D The rate of 49.35 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-09 Assigned for keying and markup 2002-10 Keyed and coded from ProQuest page images 2002-11 Sampled and proofread 2002-11 Text and markup reviewed and edited 2002-12 Batch review (QC) and XML conversion

THE WAY TO HEAVEN : SHEWING , 1. That Saluation is onely in the Church . 2. What that Church is . 3. By what meanes men are added to the Church . 4. The Author , or Efficient of this addition . 5. The time & continuance of that worke . 6. The happinesse of those that are added to the Church .

By Iohn Phillips , Bachelor of Diuinity , and Pastor of Feuersham in Kent .

Isa. 30.21 .

This is the way , walke in it .

LONDON , Printed by FELIX KINGSTON . 1625.

TO THE RIGHT WORSHIPFVLL , THE MAIOR , and the IVRATS his BRETHREN : AND TO THE COMMVNALTIE of the Towne and PORT-LIMME of FEVERSHAM in KENT , I. P. wisheth happy societie with the heauenly Ierusalem , heere , and in heauen . Right Worshipfull , and Beloued ,

HAppinesse , is the common obiect of euery mans desire ; so that , as Seneca saith , Seneca de vita beata , l. 1. c. 1. Viuere omnes beatè volunt ; There is not a man that would not be happy . But there are two obstacles that hinder the attainement of this desired Happinesse . One is , as hee saith well , Sed ad peruidendum , quid sit , quòd beatam vitam efficiat , caligant : Their sight is so dimme , that they cannot perceiue , what that thing is that makes a man happy . The other is , Si viâ lapsus est : If a man misse of the right way . In which case ; Ipsa velocitas maioris interualli causa fit : The faster he runnes , the farther hee is out of the way : Therefore this wise Heathen man doth giue good counsell ; Decernatur it a que & quò tendamus , & qua : We must looke both to the end whereunto wee ayme , as also to the way , whereby wee may attaine vnto it .

For the course of the world is vtterly against reason , Pecorum ritu se qui antecedentium gregem , pergentes non qua eundum est , sed qua itur : That men indued with reason , should imitate the brute and vnreasonable creatures , which follow one another , though it bee out of the way : as if men should goe on , not considering what way they ought to goe , but what way is usually gone of others . But this is , non ad rationem , sed ad similitudinem viuere : not to liue according to reason , but according to example , not like men , but like Apes .

Ioh. 14.6 . Now our good Guide , who is the Way , the Truth , and the Life : and therefore a better Instructer then the wisest heathen , hath directed vs Christians , both to the end , and to the way , leading vnto that end , which is true Happinesse in deed , and consisteth in the fruition of God , Psal. 144.15 . by the meanes of sauing knowledge and grace in this life , Ioh. 17 3. with the rest of the Church Militant heere in earth : as also by inioyning his glorious presence with the Church T●iumphant in heauen : So that , if we follow his direction , wee shall know , & quò , & qua , both whither , and by what way we must goe , to attaine true felicity ; here below , Aug ▪ de Ciu. Dei . l. 19. c. 27. as S. Augustine saith , by faith , and heereafter aboue , by sight .

And this is the scope , which I haue propounded to my selfe in this Treatise , that I might not onely by liuely voyce , say , This is the way , walke in it ; but , as it were , by the hand , leade you in the way : for I am obliged by the bond of dutie , as being your Pastour , and you my flocke , both to pray for you , and to direct you , the best I can , in this heauenly course . Which , as I haue carefully indeuoured to doe amongst you , by the space of almost twenty yeeres : so I wish I may with good successe happily continue , to our mutuall ioyes , through Gods blessing : For I can truly say with the Apostle ; Rom. 10.1 . My hearts desire , and prayer to God for you , is , that ye might be saued ; and with the Prophet Samuel , God forbid that I should sinne against the Lord , and cease praying for you : but I will shew you the good and right way .

Giue me leaue then , I beseech you , to stiree vp your Christian mindes , to an vnfained desire and indeuour to enter into this way , tending to life and happinesse . In worldly benefits wee would not haue others to goe before vs : why should wee not haue as great , nay greater care of heauenly things ? Our Sauiour vpbraided the chiefe of the Iewes , Mat. 21.31 , 32. for that Publicans and Harlots went into the Kingdome of God before them . And what a shame is it , as S. Augustine saith , V● simplices Idiotae rapiant nobis Coelum , & nos cum nostra scientia mergamur in infernum ? That simple Idiotes should snatch heauen from vs , and we with all our knowledge and learning should be plunged into hell ? Oh let vs not doe our selues so great aniniurie . It is the propertie of worldlings , who liue not according to faith , as S. Augustine speaketh , Aug. de Ciu. Dei , l. 19. c. 17. to angle for all their peace and prosperitie , in the sea of temporall profits , whereas the righteous liue in full expectation of the glory to come . Which that you may also doe , take for your furtherance , this weake helpe in good worth ; vse it , and peruse it , I hope you shall finde your labour well bestowed .

The occasion of this Worke , was the interring of our neighbour , Master Edward Lapworth , Doctor of Physicke : It is for the method and matter , the very same , that was then publikely deliuered by liuely voyce , but is now , not onely amplified , by accesse of those things , that the strictnesse of time would not then permit ; but is also further inlarged into a conuenient Treatise ; the waight of the matter , and fitnesse of these times so requiring .

If any desire to know the reason of the publishing of it , I must ingenuously confesse ▪ it was neuer liberally intended on my part , but rather extorted and wrung from mee : for had it not beene for a furious and ouer-hasty Midwife , that drew it out of the wombe by violence , this Embryon had neuer seene the light . Yet when I did call to minde , Iudg. 14.8 . That Samsons Lyon had honie in it , so that , out of the eater came foorth meate , and out of the strong came foorth sweetnesse , I did willingly set vpon this Worke , hoping that by the blessing of God , some wholesome food , and sweet repast might issue out of these bitter beginnings , to the refreshing of the hungry soule .

But to leaue Parables , and to speake plainely : This Gentleman deceased , was noted of all that knew him , to bee inclined to the Romish Religion . At the Funerall , I tooke occasion to speake something of the deceased , which either of simple misprision , or sinister acception , was misconstrued , and by some officious hearers , carried as newes to such , whose eares are patent , and gates wide open to receiue the tale-bearer . Heereupon the poore Predicant was rated , as if it had beene a Schoole-boy , by some austere Pedantee ; and yet the Censor had nothing to obiect , praeter auditum , but onely by bare heare-say : not one auditor obiecting any thing against the Teacher ; but some godly and well-minded , shewing their acceptance , did giue him thanks for his labours .

Now , forsooth , the criminations or faults obiected , were these :

1. That the deceased partie was commended , being accounted a Papist , yea , and a seducer . The truth is , there was not so much as one word of commendation giuen him , whereat Momus himselfe might cauill ( as the i●dicious and ingenuous Reader may heere see by the simple truth faithfully related ) vnlesse any will be so censorious , as to taxe S. Paul for saying , as the truth was . Act. 28.2 . That the Ba●barians were courteous , and shewed them that had suffered shipwracke , no little kindnesse .

That it is sayd , he was noted to be a Papist , who euer denied it ? The proposition was not , that hee was no Papist , but ( according to the Doctrine of our Christian reformed Churches ) That a simple-hearted Papist , not holding the whole mysterie of Romish iniquity , but only erring in some lesse points , which ouerthrow not the foundation , may vpon repentance in generall , of sinnes knowne and not knowne , finde mercy with God , relying vpon Christ alone for saluation .

Where it is said , That he was a seducer : I haue my selfe charged him with it ; but hee was so farre from maintaining that bad office , that he did in excuse of himselfe affirme , That he knew no cause , why any man should count him a Papist , vnlesse it were for keeping the Kings lawes , in abstaining from flesh vpon Fridayes , and such like times . I call God to record , I doe the man no wrong , but testifie herein the very truth ; and did expastulate with him , that if the conscience of the Kings Lawes did so preuaile with him in that , why it should not also cause him to come more often to the Church , the reason being the same for both ; whereunto , his answere was silence .

But for the matter of seducing : It makes not a man by and by a settled Professour in his Religion , because hee labours to draw others vnto it : for we see by experience , that if any conceiue well of a Religion , and begin to entertaine it , though they be as yet but very Nouices , they will presently seeke to induce others to the same : this may appeare by those that were Conuerts to the truth , Ioh 1.41 , 45. as Andrew and Philip , and the like , whom as Apes these Errants imitate .

2. Vnto the former , another aspersion was added , which did touch the whole Ministerie , and was vrged with no little spight and clamour , viz. That any man , be he neuer so vile , for a Cloth and a fee , shall as his Funerall be commended and extolled to the heauens . If any be guilty of this crime , let him beare his owne burden ; for my part , I haue learned with Elihu , not to giue titles , Iob 32. 22. lest my Maker should become my destroyer , for thereis a woe denounced against them , Isa. 5. 20. that speake good of euill , and call darkenesse , light .

It is well knowne , that for diuers yeeres I did vtterly abstaine from speaking any one word of the dead , but onely applyed my selfe to the instruction of the liuing ; insomuch as it grew distasted : yet neuer did I abstaine , as holding is vnlawfull : for I know there is very good vse of it : 1. That the vertues of the godly may be propounded for imitation : that wee might be followers of the Saints , who through faith and pacience haue inherited the promises . 2. That the perseuerance of the faithfull , being made knowne , we may with the ancient Church , as is noted afterwards in this Treatise , Reu. 2.10 . sing laud to God , that being faithfull vnto the death , they haue receiued the Crowne of life . 3. That if any hauing liued scandalously in open sinne , but , through the mercy of God , by the meanes of his afflict●ng rod , are recouered , and brought home with the Prodigall , the Congregation being made acquainted with it , may glorifie God , that hath giuen them repentance vnto life , and with the Angels , reioyce at the conuersion of a sinner . 4. That vpon any extraordinary accident , men being suddenly surprized by death , their example propounded , may be a monitory to the liuing , that they may take it to heart , and profit by it . These and the like , are good occasions of the Teachers Discourse in this kinde . And vpon this ground , I haue indeuoured to auoyde scandalum datum , the giuing of any offence , keeping my selfe alwayes in the meane , or middeway , betweene both extremes .

3. A third crimination , or fault obiected , and that with no little asperitie , was , that euen the very prophane should make a scoffe of it . And what did they say ? Why , forsooth , being vpon their Ale-benches , they call for another Pot , deriding the Doctrine of Gods Mercy and Patience , Isa. 22.12 , 13. in that hee calleth not all at once , but some euen at the eleuenth houre . Did not the wicked doe this , 2. Pet. 3.3 . euen at the very preaching of the Prophets and Apostles , yea , of Christ himselfe ? Can any pretend pietie , and take part with such impietie , taking it vp , and casting it as dung in the face of God himselfe ? for it is not Moses , but God , against whom men open their foule mouthes : and the contemptuous vsage of the poorest seruant of Christ , he counts as a despight done to himselfe , howsoeuer men slubber it ouer .

4. A fourth crimination was , that I should shew so much respect to one , that was a noted enemie to my selfe . But bee it that hee was so ; Mat. 26.50 . I haue learned of my Master , though hee were my enemie , yet to call him friend . Could he be a greater enemie to me , 2. Sam. 1.23 , 24 then Saul was to Dauid ? yet see how Dauid giues him his due praise , in his mournefull song vpon the death of Saul and Ionathan .

5. The next obiection was , that his not comming to Church was excused , for that his memory was decayed . In this point I cannot tell whether I should blame more , the reporters laesum ingenium , or laesam memoriam , his want of wit , or his want of memorie : for what reason is there to thinke , that a Papist should refraine comming to Church , because he cannot remember what he doth heare ? when in truth hee would willingly bee there starke deafe , or learne the Art of obliuion . But the truth is , that the failing of his memorie was spoken of in the beginning ; his not comming to Church , in the end of all the speech , and almost the last point of all , and it was applyed only to his facultie , wherein I said he did practise with good liking ▪ till through weakenesse his memorie began to faile .

But the substance of the speech which I now come vnto , will cleere all . You may therefore please to vnderstand , that the Sermon being ended ( according to my vsuall manner ) I tooke occasion to speake somewhat of the partie deceased ; not by way of commendation or excuse , in regard of his Religion , which I had before taxed for many errours ; but onely by way of application of one speciall point in my Sermon ; which was , that in a corrupt Church some may bee saued , holding the foundation , though taynted with diuers errours of lesse moment : and so consequently in the Romish Church ; prouided , that they hold not the whole Mysterie of that Iniquity , nor by any doctrine or practice ouerthrow the fundamentall grounds of Faith and Religion . This I did apply to the person of the Gentleman deceased , charitably deeming him to be in the number of these , and that ( as I did take it ) for good reason .

The effect of my speech concerning him , was digested into these two branches : His facultie ; and his Religion . For the first ▪ I did onely touch it in a few words , shewing , that hee did practise the Art of Physicke with good and commendable acceptance , till such time , as through weakenesse , his memorie began to faile : that he was very courteous , and ready to affoord his best helpe , specially to Schollers , as I could testifie of mine owne certaine knowledge ; and not wanting therein to poore neighbours , as I had partly seene with mine owne eyes , and neere dwellers to him could testifie .

Touching his Religion , I did indeuour to expresse my charitie , with our Christian reformed Church , that all men might see the difference between Christian and Antichristian Religion . They cast downe headlong into hell , all that consort not with them , in dependance vpon one Head , The Romane Bishop , we charitably and hopefully conceiue , that in the middest of them , notwithstanding their errour of that dependance , yet many haue beene , are , and shall bee saued , the Lord hauing his thousands among them that neuer bowed their knee to Baal .

My reasons why I did so charitably iudge of his estate before God , were briefly these : 1. First , I shewed that he was not infected with the whole Mysterie of Iniquity , nor did appeare to be obdurate and obstinate that way ; because in our Christian families where he came , he was knowne to ioyne with them in Prayer . 2. In conference and dispute about Religion , euery man that did conuerse with him , can testifie his vnskilfulnesse and weakenesse that way : wherein his disabilitie of answere was supplied vsually , with these or such like euading speeches : God send vs all to heauen . The Sonne of God bee good to vs , &c. 3. Hee protested to me , that he was neuer at the most solemne part of their Romish Religion , that is , The Masse , nor did euer know what it meant . This confession was not long before his death . 4. His skill in the Vtensils and Vessels of their Religious seruice was so little , that he did not know a Chalice , but would pleasantly tell of his mistake , taxed by a Gentlewoman , better skilled in the trade then himselfe . 5. My selfe reading to him a Sermon of S. Bernard , wherein the Father vehemently inueighed against the Court and Prelacie of Rome , and demanding of him , Whether Luther or Caluine , or any of our men , could more plainely and more powerfully speake against such impietie , he did , as a man conuicted , admire it , as strange to him ; for hee ●aw there was no deceit , inasmuch as it was read to him in his owne Booke . 6. He ordinarily ( though not so often as was fi● ) resorted to Church , and communicated annually ; excepting the last yeere , or little more before his death : and that was vpon occasion of the Princes going into Spaine ; which made many befoole themselues . 7. Last of all , in the shutting vp of his life , neere his end , my selfe praying with him , he did shew his consent , by erecting both his hands vp to heauen , and after the Prayer ended , by giuing mee his hand cheerefully and willingly of his owne accord .

If these bee not sufficient arguments to induce my charitie towards him , iudge you : And tell mee , I pray you , whether such a speech , so charitably vttered , need to flee the light , and be glad of the couert of darkenesse ; or not rather with boldnesse come into the light , as now it doth , that it may bee approoued of God , and discreet good men .

That I may not with too much prolixitie offend your patience , I will now draw to an end ; intreating your courteous acceptance of this token of my sincere loue vnto you . It is indeed many wayes due vnto you of right , but especially in regard of your loue and kinde respect shewed to mee of late ; that whereas for the space of aboue ten yeeres , I constantly continued the weekely lecture vpon the Market day , hauing no recompence for that paines , but onely Master William Sakers Legacie of fiue pounds per annum , it hath pleased you , vpon due consideration , to augment it to a conuenient stipend : which good Worke was first well begun by Master Reginold Edwards , and that not onely motioned by word , but seconded by his liberall act , in contributing most largely to so good a purpose . And whereas voluntary contributions , depending onely vpon the Donors free disposition , are in like manner as Charitie it selfe , subiect to waxe cold ; it was not onely very kindly towards me , but exceeding prouidently , for the better continuance of so religious a worke , propounded by Master William Thurston to the whole Corporation , and by their generall consents condescended vnto , that the stipend should euer heereafter be paid out of the Chamber . Of which pious Worke , I commend to the world , this Monument , in the iust praise , both of those Prime Motors , as also of you all , who were the Concomitants and Adinuant causes of that so good and needfull a furtherance of Gods Religious seruice ; desiring the Almightie to blesse you all , and to giue you the comfort that religious Nehemiah had in the like case ; that with him , euery one of you may bee able to say vnto God with ioy and confidence ; Neh. 13.14 . Remember mee , O my God , concerning this , and wipe not out my good deedes , that I haue done for the House of my God , and for the offices thereof .

Yours in the Lord Iesus , IOHN PHILLIPS .
THE WAY TO HEAVEN . ACTS 2.47 .

And the Lord added to the Church daily such as should be saued .

THere is nothing more fit , not better beseeming a Christian minde , at such times , and vpon such occasions as this , when our mortality is set before our eyes , then to consider seriously with our selues , what shall become of vs after this life ▪ that seeing our passage out of this world by death is ineuitable , we may , before our departure , learne here vpon earth , how to liue for euer in Heauen .

This heauenly lesson is here taught vs in this short and sweet text : which that I may open vnto you , and in opening it , may set open Heauen gate to euery faithfull soule , you shall vnderstand , that these words are The conclusion of a memorable History , concerning the prime and first gathering together of the Christian Church , by the Apostles , after the glorious Ascension of our Lord and Sauiour Iesus Christ .

Know therefore , that to the end , that so great a worke , as the conuerting of the whole world , consisting of many Nations , and different languages , might the better be effected , our blessed Lord did , Luk. 24.49 . according to his promise , send the holy Ghost vpon the Apostles , Act. 1.4 , 5. enabling them to speake to euery Nation and people in their owne tongues , Act. 2.4 , 11. that all countries might be taught to know and worship God in their owne language . And for the greater incouragement of the Apostles , it pleased God to giue such a blessing to these beginnings , that about Three Thousand soules were conuerted at the first Sermon of Peter . Act. 2.41 .

Now to shew that this blessing ceased not there , but that it continued still , and shall continue to the end of the world , it is said in the shurting vp of this Historie , That the Lord added to the Church daily such as should be saued .

These words offer vnto vs at the first view , foure remarkable obseruations .

The first is , The way to saluation ; and that is , by being added to the Church . The second is , the Efficient or Author of this addition ▪ and that is , The Lord God . The third is , the time and continuance of this worke , and that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , or from day to day . The fourth is , the happy end of such as are added to the Church , and that is , Saluation . They all , and they onely , are such as shall be saued .

In the first obseruation , that I may complete the whole doctrine of it , three things are to bee considered . 1. That the way to saluation , is by the Church . 2. What that Church is , where saluation may be had . 3. By what meanes , and how men are to be added to the Church , that they may be saued .

1 1 No saluation but in the Church . Touching the first branch , it must be knowne and beleeued of all that desire saluation , that the Regia via , the King of Kings high way to heauen , is the Church : without which Church , there is no saluation .

Demonstrated 1. by Noahs Arke . That I may demonstrate this truth , cast but your eye vpon the Arke of Noah , wherein was most liuely figured , the Church of God . A type , twice alledged by Saint Peter , to this very purpose ; to shew , that saluation is , and onely is in the Church . And therefore he vrgeth against such as made defection from the Church , 2. Pet. 2.5 . Gen. 7.23 . that God spared not the old world , but did bring in the flood vpon the world of the vngodly , that is , vpon those that were out of the Arke , out of the Church .

Againe , Baptisme being the Sacrament of our entrance into the Church of Christ , he doth parallell it , and compare it with the Arke , 1. Pet. 3.20 , 21. intimating thus much , that as onely those eight soules were saued in the Arke by water : so there is no hope of saluation , Eph. 2.12 . but onely in the Church ; the solemne entrance whereinto , is ordinarily by Baptisme .

We know , that the head is the fountaine of life , 2 2 By the proportion of the head and the body . sense , and motion to the whole body and euery member of it , but yet onely to that body , whereof it is the head ; euen so it is betweene Christ and the Church ; Christ is the head , the Church is the body , Colos. 1.18 . Eph. 1.22 , 23. and euery true Christian is a particular member of that body : 1. Cor. 12.27 . Ye are , saith S. Paul , the body of Christ , and members in particular . Now as the head doth naturally performe the office of a head to the body , and to it onely : so Christ doth impart the Diuine influence of sauing grace onely to his Church . Therefore the Apostle , speaking of Christ , Colos. 2.29 . saith , That from the head , all the body by ioynts and bands , hauing nourishment ministred and knit together , increaseth with the increase of God ; Eph. 4.16 . Eph. 5.23 . and hauing affirmed , That Christ is the head of the Church , hee immediately inferreth vpon it , Greg. in Ps. 5. poen . Istud est corpus , extra quod non viuificat spiritus . and he is the Sauiour of the body . This is that body , out of which the Spirit giueth no life .

This Position , That saluation is to bee had onely in the Church , is not obscurely noted , by those sacred similies , so frequent in Scripture , 3 3 By sacred similies . where the Church is resembled to a House , to a Citie , to a Mother , to a Vine .

To a House . 1 1 Of a House . So doth S. Paul call it , The house of God , which is the Church of the liuing God . 1. Tim. 3.15 .

It is likened to a House , As it is taken for a building . in a two fold sense : first , as the word is taken properly for an edifice or mansion , and building to dwell in , consisting of foundation , walls , and roofe : thus S. Peter termeth the faithfull , 1. Pet. 2.5 , 6. liuely stones built vp a spirituall house ; and Christ , the corner stone . Saint Paul calleth them , 1. Cor. 3.9 , 10 , 11. Gods building ; himselfe ▪ and other Ministers , Gods builders ; and Christ , the foundation : for ( saith he ) other foundation can no man lay , then that is laid , which is , Iesus Christ ; and he telleth the Ephesians , Eph. 2.20 . that they are built vpon the foundation of the Apostles and Prophets , Christ himselfe being the chiefe corner stone .

As therefore the safetie of a House standeth in the strength and firmenesse of its owne foundation , which giueth support to it , and onely to it : euen so saluation and freedome from eternall and vtter ruine , belongeth onely to the Church , the House of God , built so firmely vpon the Rocke Iesus Christ , Matth. 16. that the gates of hell cannot preuaile against it .

As it is taken for the inhabitans . Againe , it is compared to a House in another sense , the word House being taken for the inhabitants : so it is to bee vnderstood , when S. Peter saith , 1. Pet 4.17 . that Iudgement must begin at the House of God , that is , with the godly , with the righteous , as he plainely interpreteth himselfe . And the Apostle to the Hebrewes , calling the Church , Christs owne House , saith of himselfe , Heb. 3.6 . and the rest of the faithfull , Whose House we are . Now the Church and euery member of it is called , The House of God , and of Christ , because he doth dwell in their hearts by faith , Eph. 3.17 . as a housholder in his house . More expresly elsewhere in plainetermes , Mat. 24.45 . the Church is called ; The Lords family , Eph. 2.19 . or houshold ; The Domestickes , or houshold of God ; The houshold of faith : Gal. 6.10 . The Ministers are called , Stewards , that rule ouer the houshold ; Luk. 12.42 . and Christ himselfe , The Lord of the house .

As then the Master of a family prouideth onely for his owne house , all necessaries for maintenance and sustentation of life : but not for others , or other mens families , except it bee in the case of charitie : So God , though in his gracious Indulgence , as a Creator to his creatures , hee bee good to all ; Psal. 145.9 . Psal. 36.6 . he preserueth man and beast : he maketh his Sunne to rise on the euill and on the good , and sendeth raine on the iust , and on the vniust . Mat. 5.45 . Psal. 73.1 . Yet in a peculiar manner he is good to Israel , euen to such as are of a cleane heart . 1. Tim. 4.10 . He is the Sauiour of all men , but specially of those that beleeue . This houshold of faith onely , doth he saue eternally : they onely , hauing God for their Father , the Church for their Mother , Christ for their elder Brother , regenerated by one and the same immortall seed of the Word of God , nourished with one and the same sincere milke , partakers all of one Bread , and drinking all of one Cup. Therefore S. Peter saith of himselfe , and the rest of this family , 2 Pet. 1.3 . That God , according to his Diuine power , hath giuen vnto vs all things that pertaine vnto life and godlinesse , through the knowledge of him that hath called vs to glory and vertue . None then can looke for life and saluation , but they that are of Gods houshold ; who alone can truely say with the Psalmist , Psal. 119.94 . I am thine , saue me .

The Church is likewise resembled to a Citie or Commonwealth : 2. Of a Citie , in two respects . Thus it is set foorth in a vision to Saint Iohn , by the name of the Holy Citie , Reu. 21.2 , 10. new Ierusalem ; That great Citie , Heb. 12.22 . The holy Ierusalem : So againe it is called , The Citie of the liuing God , The heauenly Ierusalem .

It is compared to a Citie in two respects ; that is to say , Defence , 1. Defence . and Priuiledge .

We know , Num. 32.17 . that Cities are places of refuge , to defend the inhabitants from the force of enemies : Ier. 4.5 . & 8.14 . So is the Church to the true members of it , the onely place of eternall safetie . Therefore it is , that the faithfull in their triumphant Song , doe to the praise of God sing in this manner : Isa. 26.1 . Wee haue a strong Citie , saluation will God appoint for walls and bulwarkes . And the Prophet Ioel foretelling the state of the Christian Church , Ioel 2.32 . saith , In mount Sion and in Ierusalem shall be deliuerance . So that in this heauenly Citie , entred into heere vpon earth , is our onely securitie of saluation ; without it , there can be no safetie at all . Heereupon Saint Augustine alluding to those words of the Psalme , Psal. 147.12 , 13. Praise the Lord , O Ierusalem ; praise thy God , O Sion : for he hath made fast the barres of thy gates . Aug. de Ciu. Dei , l. 19. c. 11. When ( saith he ) the barres of the gates are fast , as none can come in , so none can goe out ; intimating thereby , that they that belong not to this Citie of God , the Church , but remaine without , cannot haue the benefit of Defence , but lye open to eternall ruine : whereas on the contrary , they that are so in it , that they are also of it , can neuer be surprized by any enemy , but may sing comfortably with Dauid , Psal. 31.21 . Blessed be the Lord , for he hath shewed me his marueilous kindnesse , in a strong , or fenced Citie .

2. Priuiledge . Againe , Cities or Common-wealths haue their priuiledges , immunities , and freedomes , wherein the Citizens and Freemen onely are interessed . To this purpose , that Father citeth the definition of Scipio , Ibidem c. 21. in Tullie de Rep. Respublica , est res populi . That is : The weale-publike , is the peoples wealth . Or thus , The common-wealth , is the wealth or wellfare of the Commons . It is so with the Church . Therefore of this immunitie and freedome ▪ the Apostle speaking of the Catholicke Church , Gal. 4.26 . saith , Ierusalem which is aboue , is free : and telling the Ephesians , Eph. 2.12 , 13.19 that before their conuersion , they were without Christ , and were aliens from the common-wealth of Israel , and were strangers from the couenant of Promise , and had no hope , and were without God in the world : he saith , But now in Christ Iesus , yee which were farre off , are made neere by the Blood of Christ : and afterwards addeth these words ; Now therefore ye are no more strangers and Forreiners , but Citizens with the Saints ; meaning heereby , that they had now , being entered into the Church , attained vnto the immunity and freedome of the Citie of God . But wherein consisteth this freedome ? Among other priuiledges , it doth mainely and principally consist in freedome from sinne , and condemnation for sinne : Hence it is , that S. Paul assureth the faithfull , Rom. 6.14 , 22. That sin●● shall haue no dominion ouer them , and that being freed from sinne , they haue their fr●●ie in holinesse , Rom. 8 ● . and the end euerlasting life . Againe , that there is no condemnation to them that are in Christ Iesus . By this it is euident , that the priuiledge of eternall life and happinesse , is the peculiar right of the Citie of God , the Church .

3. Of a Mother , in 2. respects . It is also likened vnto a Mother . So saith the Apostle , That Ierusalem which is aboue , is the mother of vs all . This semblance standeth in two things . Gal. 4.26 .

1. By conceiuing and bearing . First , the Church , as a Mother , doth conceiue and bring foorth children to God , by the immortall seede of the Word of God , 1. Pet. 1.23 . in the Ministery of the Church : whereunto S. Paul alluding , Gal. 4.19 . saith to the Galatians , My little children , of whom I trauell in birth againe , vntill Christ bee formed in you .

Secondly , 2. By nourishing . the Church , as a Mother doth , after her children are borne and brought foorth , feed and nourish them with the sincere milke of the Word of God , 1. Pet. 2.2 . out of her two brests , Aug in Ep. Ioh. tract . 3. Est mater Ecclesia , & vbera eius , duo testamenta diuinarum Scripturarum . the sacred Scriptures of the Old and New Testament ; and as they grow in strength , giueth them not onely milke , but also strong meate .

As therefore no man can liue the life of nature , but hee must haue a mother , by whom hee must bee conceiued and brought foorth into the world ; and must withall haue conuenient nourishment for preseruation of life : Heb. 5.12 , 14. So no man can liue the life of grace heere , and the life of glory for euer , vnlesse he be borne of his Mother , the Church , and nourished in it , to euerlasting life . To this purpose is that noted saying of an ancient Father : Hee shall neuer haue God for his Father , that hath not the Church for his Mother .

The Church is againe compared to a Vine , 4. Of a Vine . as wee may see by the complaint of the faithful vnto God in the Psalme , Thou hast brought a Vine out of Egyp● , Psal. 80.8 , 12. &c. why hast thou then broke downe her hedges ? And by Gods complaint concerning his Church : Isa. 5.3 , 4. O Inhabitants of Ierusalem , and men of Iudah , iudge , I pray you , betweene me and my Vineyard : When I looked that it should bring foorth grapes , it brought foorth wilde grapes . Our Sauiour Christ , vnder the Parable of the Vine , describeth the Church , likening himselfe to the body or stocke , and the members of his Church to the branches . I am , Ioh 15.5 . saith he , the Vine , ye are the branches . It is inferred vpon the words going before ; noting the due proportion betweene the Vine and the Church ▪ Vers. 4. As the branch , saith Christ , cannot beare fruit of it selfe , except it abide in the Vine ; no more can ye , except ye abide in me . This he further amplifieth in these words ; Vers 5 ▪ 6. He that abideth in me , and I in him , the same bringeth foorth much fruit ; for without mee ye can doe nothing . If a man abide not in me , he is cast foorth as a branch , and is withered , and men gather them and cast them into the fire , and they are burned . All this importeth thus much , That vnlesse we be ingrafted into Christ , the true Vine , and so become liuely branches in the body of the Church , wee can haue no hope of life and saluation : Aug. E● . 50. ad Bonifa● . For , saith S. Augustine , out of this body , the holy Ghost quickneth no man .

Reasons that saluation is onely in the Church . This Doctrine , of saluation in the Church onely , is not onely thus illustrious by the bright-shining light of so many Diuine Similitudes and Parables , but is also warranted by euident and inuincible reason , grounded vpon the Word of God .

1 1 It onely is the pillar of sauing truth . 1. It is a Principle vndenyable , That there is onely one sauing truth . And therefore the Apostle saith , that all men whom God will haue saued , he will haue to come to the knowledge of the Truth . 1. Tim. 2.4 . Now this truth is no where to be found , but in the Church of God . Hence it is , that the godly are termed , Isa. 26.2 . The righteous nation , that keep●th the truth . And S. Paul stileth the Church , 1. Tim. 3.15 . The pillar and ground of truth . And for this cause , the Spirit whereby the Church is guided , is called , The Spirit of truth : and it was promised by our Lord Christ , Ioh. 16.13 . that it should come and guide the Church into all truth . If then there can be no saluation without the knowledge of the truth , and no sauing truth but onely in the Church , it consequently followeth , That there is no saluation out of the Church . 2 2 All sauing graces are onely in the Church . 2. There are certaine graces , that accompany saluation , which are the peculiar of the Church of God ; they may be all included in these foure , that is , the grace of Election , the grace of Vocation , Heb. 6.9 . the grace of Iustification , and the grace of Sanctification ; all which , ioyntly and inseparably haue their period and end in Glorification .

This we may plainely see , by that golden chaine of mans saluation , in the Epistle to the Romanes , whereof not one linke can bee broken by the greatest power of hell : Whom God did predestinate , Rom. 8 30. saith the Apostle , them hee also called ; and whom he called , them he also iustified ; and whom he iustified , them he also glorified .

That these graces are concomitant to saluation , and the peculiar of the Church , is not only manifest for the generall , by this golden chaine , neuer worne of any but the faithfull : but it will more euidently appeare , if we examine the particulars .

As for Predestination and Election , 1 1 Election . whereby God doeth choose men to saluation of his free grace and mercie , without any merit in man ; it is so proper to the Church , that S. Peter calleth it , 1. Pet. 2.9 . A chosen generation , A peculiar people . S. Paul saith of the Church , Eph. 1.4 . that they are the chosen of God in Christ , before the foundation of the world ; acc●rding to the good pleasure of his will ; to the praise of the glory of his grace . Our Sauiour , distinguishing the sound members of the Church from hypocrites , Ioh. 13.18 . such as Iudas , saith , I speake not of you all ; I know whom I haue chosen : And of the faithfull , hee saith , Ioh. 15.16 . Yee haue not chosen mee , but I haue chosen you , and ordained you .

Then to be a sound member of the Church , and to bee Elect , is all one : and not to be Elect , though in the Church , is no benefit to saluation . Therefore Saint Luke hauing said in our Text , that the Lord added to the Church such as should be saued , Act. 13.18 . saith afterward in equiualent phrase of speech , that as many as were ordained to eternall life , beleeued . To this accordeth that saying of S. Gregorie , speaking of the Church ; Within these limits , Greg. Mor. l. 28. c. 6. Intra has mensuras , sunt omn●s electi , extra has sunt omnes reprobi , etiamsi intra fidei limitem esse videantur . saith he , are all the Elect , without them are all the reprobate ; yea , although they may seeme to be within the bounds of faith . No marueile then , though S. Peter aduising the faithfull to secure their owne saluation , doth counsell them to doe it , by giuing diligence to make their Election sure .

Touching Vocation or calling , I meane , effectuall calling , the effect of Election , whereby God doth conuert the soules of men to himselfe , 2. Pet. 1.10 . calling them out of the society of the world , 2 2 Vocation ▪ into the Communion of Saints , 1. Pet. 2.9 . as it were , out of darknesse into light ▪ it is also such a property of the Church , that it cannot possibly bee separated from it . Therefore the Church is sayd to bee , Rom. 1.6 . The called of Iesus Christ : and to bee those , Rom. 8.18 . who are the called according to the purpose of God , Heb. 3.1 . and partakers of the heauenly vocation .

Now that it is a companion of saluation , is euident , by that exhortation of the Apostle , 1. Thes. 2.12 . exciting the faithfull , that they would walke worthy of God , who hath called them vnto his Kingdome and glory : where we may see , that Glorification is the terminus ad quem , that is , the end whereunto tendeth the calling of Gods people . And that they shall neuer faile of this end , 1. Cor. 1.9 . hee secureth them by the fidelity of the Caller : God , saith he , is faithfull , by whom ye were called vnto the fellowship of his Sonne Iesus Christ our Lord . 1. Thes. 5.24 . And againe , Faithfull is he that calleth you , who also will doe it . And therefore the Apostle , speaking of graces that accompany saluation , and by name of effectuall vocation , the fruit of election , doth confidently assure the Romanes , Rom. 11.29 . that the gifts and calling of God are without repentance . A Text so cleere for the inseparabilitie of Gods effectuall calling , and consequent saluation ; that our Rhemish aduersaries , who euery where catch any thing , that may but seeme to make for themselues , or against vs , Rhe● . on Rom. 11.29 . are heere , vpon this verse , constrained to be mute , and say nothing , but onely leaue a Blanke .

3 3 Iustification . Come wee now to Iustification . It is a word of great varietie for the signification of it ; but we need trouble our selues with no more but this one distinction . It is either that , whereby we stand iust before God : or that whereby wee are declared to be iust before men . The former is properly Iustification : the latter is called , Sanctification . Yet both are sometimes included vnder the name of Iustification : as wee may see by that golden chaine of the Apostle , before cited : Rom. 8.30 . Whom he called , them he also iustified ; and whom he iustified , them hee also glorified : otherwise the chaine had beene imperfect , and had lacked a maine lincke , without which , Glorification could not follow . This distinction of Iustification before God and before men , is grounded vpon these words of Saint Paul , Rom. 4.2 . If Abraham were iustified by workes , he hath whereof to glorie , but not before God : and it doth fitly reconcile Saint Paul and Saint Iames , the one speaking of Iustification before God , which wee haue now in hand : the other , of Iustification before men , or Sanctification , which we shall touch in the next place .

Now concerning Iustification before God , we are to consider , both what it is , that it is proper to the Church , as also that it is a necessary antecedent of Saluation .

Iustification then , What Iustification is . is an action of God , whereby he pardoning all sinnes , imputeth righteousnesse to euery true beleeuer , out of his free grace and mercie , for the onely merit of Iesus Christ .

The branches being many , require distinct explication .

1. It is an action of God . 1 1 It is an action of God . So much intimateth the Apostle ; Who , Rom. 8.33 . saith hee , shall lay any thing to the charge of Gods Elect ? it is God that iustifieth . 2. It consisteth in the pardon of sinnes . 2 2 It stands in the pardon of sinnes . To this purpose the same Apostle alledgeth the Psalme . As Dauid , saith hee , declareth the blessednesse of the man , to whom God imputeth righteousnesse without workes ; Rom. 4.6 , 7 , 8. saying , Psal. 32.1 , 2. Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord will not impute sinne . 3. It is a meere imputation of righteousnesse , 3 3 It is a meere imputation of righteousnesse . out of man , in Christ Iesus alone , that doth cause a man to stand iust in the sight of God , and not any merit of workes in man himselfe : Rom. 4.6 . for , as was said before , to constitute a blessed man , God imputeth righteousnesse without workes . This imputed righteousnesse , not inherent in vs , but out of vs , in Christ , is expresly noted by Saint Paul , 2. Cor. 5.21 . where he saith , That Christ who knew no sinne , was made sinne for vs , that wee might bee made the righteousnesse of God in him . Marke heere two things , Aug. de verbis Apost. Serm. 6. Vidite duo , iustitiam Dei , non nostram : in ipso , non in nobis . saith Saint Augustine , The righteousnesse of God , not our righteousnesse : In him , not in vs . So then , looke how Christ was made sinne for vs , in the same manner are wee made the righteousnesse of God in him : But Christ was not made sinne , by infusion or inherencie of sinne , but onely by imputation . So we , that we may be saued , must bee iustified , not by our inherent righteousnesse , which at the best , is imperfect ; but by the imputed righteousnesse of Christ , who of God is made vnto vs , 1. Cor. 1.30 . wisedome , righteousnesse , sanctification , and redemption . 4 4 It is imputed to faith onely . 4. This righteousnesse is imputed to euery true beleeuer : for it is faith onely whereby we apprehend Christ with all his benefits , as we may see , if we compare together , Faith , Hope , and Charitie : Faith , like a hand , receiueth and layeth hold on the obiect , Ioh. 1.12 . Christ ; therefore S. Iohn maketh receiuing of Christ and beleeuing in him , all one . Hope onely expecteth & looketh for the accomplishment of that which faith beleeueth , Rom. 8.25 . and with patience waiteth for it . Charitie distributeth her good things to the benefit of others . Hence it is , that faith onely is said to iustifie , because it is the onely instrumentall cause of our iustification , in that it alone doth apprehend Christ , Act. 13.39 . by whom we are iustified . Rom. 3.28 . Scriptures for this are plentifull ; Bern. Serm. 1. de annun● . Sic enim arbitratu● Apostolus gratis iustifi a●i hominem per fidem . From all things , saith Saint Paul in his Sermon at Antioch , from which ye could not be iustified by the Law of Moses , by Christ , euery one that beleeueth , is iustified . And disputing the question of iustification , he doth thus determine it ; Therefore wee conclude , that a man is iustified by faith , 5 5 It is of meere mercy . without the deeds of the Law . This , saith Saint Bernard , is the Apostles meaning , that a man is iustified freely by faith . Rom. 3.24 . Bell. de iust . l. 5. c. 7. Propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est , fidu●iam tota● , in sola Dei misericordia & benignitate reponere . 5. Our iustification is of Gods free grace and mercy : This the Apostle auoucheth , That all men are iustified freely by his grace . A trueth so euident , that it hath obtained the Aduersaries ingenuous confession : For the vncertaintie of our own righteousnesse , saith Bellarmine , and the perill of vaine-glory , it is most safe to repose our whole confidence in the sole mercy and fauour of God . Thus , euen our Aduersaries being witnesses , our Christian reformed Religion directeth men the safest way to heauen . 6 6 It is for the onely merit of Christ . 6. It is for the onely merit of Iesus Christ : therefore the Apostle hauing said , That we are iustified freely by his grace , addeth , Beda in Ps. 87. Christi mors , nostra vita est , eius damnatio , nostra iustificatio . through the redemption that is in Iesus Christ . And venerable Bede saith , That Christs death is our life , his condemnation , our iustification .

Thus we see what Iustification is , now that it belongeth only to the Church , and is a concomitant of saluation , our Creede may teach vs , where we are directed to beleeue , as speciall priuiledges of the Catholike Church , the forgiuenesse of sinnes , and the Resurrection to life euerlasting . And the Apostle saith , Tit. 3.7 . That wee being iustified by his grace , should bee made heires according to the hope of eternall life . Where wee haue in one text , both the persons , to whome Iustification doth belong we , saith the Apostle , that is , the Church and faithfull people of God : and the inheritance of eternall life following .

The last grace accompanying saluation , 4 4 Sanctification . is , Sanctification . It is a grace of God , whereby a man being iustified , is in euery part of soule and body renewed by the Spirit of God , 1. Thes 5.23 . Rom. 6.2 , 4. Col. 3.10 . Ephe. 4.24 . no more to liue in sinne , but to walke in newnesse of life . It is in a word , the renewed image of God , consisting in knowledge , righteousnes and true holinesse . You may see it in the lesson , that grace teacheth all her children , Tit. 2.11 , 12. & 14. which is , To deny vngodlinesse , and worldly lusts , & to liue soberly , righteously and godly in this present world , being zealous of good workes . Iustification and sanctification differ in foure points . 1. Iustification is before sanctification in nature , though both be together in time : for as the branch must first be in the Vine , before it can by vertue of the sap bring forth fruit : Ioh. 15.4 . so a man must bee first in Christ , by faith , before hee can be a new creature , and so bring forth the fruit of holinesse . 2. Iustification is without vs , in Christ , as was said before , but Sanctification is within vs , inherent , and infused by the Spirit of God . 3. Iustification , is that whereby we stand absolued , and made iust in the sight of God , but by Sanctification wee are onely declared to be iust . 4. Iustification doth quiet the conscience , by reconciling it , Rom. 5.1 . and making it at peace with God , for , being iustified by faith , wee haue peace towards God through our Lord Iesus Christ . But Sanctification cannot doe so , because our best actions are imperfect , and in regard of their defect stand in need of pardon . Psal. 130.3 . If thou , Lord , shouldest marke iniquities , O Lord , who shall stand ?

Now , that Sanctification is also the Churches peculiar , heare the Apostle , shewing the difference betweene men out of the Church , and such as are in it : speaking of their prophanenesse before their calling , he saith , and such were some of you : 1. Cor. 6.11 . but telling them of their change , he addeth , but ye are washed , but ye are sanctified . It is therefore the stile or addition of the Church . Vnto the Church of God , saith Saint Paul , 1. Cor. 1.2 . which is at Corinth , To them that are sanctified in Christ Iesus , called to be Saints . And we beleeue in our Creede , the holy Catholike Church , the Communion of Saints . That it doth accompany saluation , Heb. 12.14 . Rom. 6.22 ▪ is more then manifest : for without it , no man shall see the Lord : but being ●reed from sinne , we haue our fruit in holinesse , and the end euerlasting life . Therfore we must know , that sanctification is such a necessary antecedent , though no meritorious cause , of Saluation , that notwithstanding no man shal be saued for the merit of it , yet no man can be saued without it : because true sauing faith , the instrumentall cause of our iustification and saluation , Gal. 5.6 . worketh by loue , and can be no more without sanctity and good workes , then fire can bee without heat , or water without moisture .

To conclude then , if there be no saluation without election , calling , iustification , and sanctification , and none of these to be found , but only in the Church of God , it followeth necessarily , that there is no saluation out of the Church .

The 3. Reason is , That the meanes of sauing grace is onely in the Church . 3 There are certaine meanes appointed of God , to worke and encrease sauing grace , which if they shall be found to be the Prerogatiue of the Church , it cannot be denied , but that there onely Saluation is to be had : for in reason , the end cannot ordinarily be attained without the meanes leading vnto it . Our Sauiour telling the woman of Samaria of the Water of life , Ioh. 4.11 . she answered him , Sir , you haue nothing to draw withall , and the well is deepe , from whence then haue you that Water of life ? Indeede the well is profound and deepe from whence we must fetch the euer-liuing Water : and the womans reason may teach vs , that we had need of instruments and meanes to conuay it vnto vs . The meanes are 1. The written Word of God .

Now the meanes to effect and perfect mans saluation , are the written Word of God , called , the Scriptures : the ministerie of preaching the Word : the two Sacraments of the new Testament , and prayer . That these are meanes , see first for the Word written , Rom. 15.4 . what Saint Paul saith to the Romanes : Whatsoeuer things were written aforetime , were written for our learning , that we through patience and comfort of the Scriptures might haue hope . To this purpose is that commendation of Timothy propounded for the imitation of all the faithfull , that from a childe he had known the holy Scriptures , 2. Tim. 3.15 . which are able to make him wise vnto saluation . Therefore our Sauiour aduiseth to search the Scriptures : Ioh. 5.39 . for in them , saith he , ye thinke to haue eternall life , and they are they which testifie of me . 2 2 Preaching . Touching the Ministery of Preaching , it is called by the Apostle , Rom. 1.16 . 1. Cor. 1 18. The power of God vnto saluation , to euery one that beleeueth . The Sacraments , they are the seales of the righteousnesse of faith ; 3 3 The Sacraments . and so consequently of saluation . Prayer , is that to which the promise is made , Rom. 4.11 . Whosoeuer shall call vpon the name of the Lord , 4 4 Prayer . shall be saued .

That these are the prerogatiues of the Church , Rom. 10.13 . it is out of question . Rom. 3.2 . Psal. 147.19 , 20 For to them are committed the Oracles of God , and he sheweth his Word vnto Iacob , saith the Psalme , his statutes , & his iudgments vnto Israel . He hath not dealt so with any nation .

As for the Ministery of preaching , God hath committed it to the Apostles , and the succeeding Pastors of the Church . 2. Cor. 5.18 , 19. God , saith the Apostle , hath giuen vnto vs the ministerie of reconciliation , and hath committed vnto vs the Word of reconciliation . 1. Cor. 12.28 . Again , That he hath set or ordained them in the Church , Eph. 4.12 , 13. and not elsewhere , and that for the gathering together and edifying of the Saints , to continue to the end of the world .

That the Sacraments are the Churches proper right , is manifest : For to whom doe the Seales belong , but onely to them that are within the couenant , whereof the Seales are the effectuall signes and pledges ? And of whom is it said , Goe and baptize them , Matth. 28.19 . Act. 2.41 . but of those , which ioyne themselues to the Church by beleeuing ? Or to whom was it euer spoken , but onely to the Church , Mat. 26.26 , 27. Doe this in remembrance of me : eate ye , drinke ye all of this , &c.

Touching Prayer , they onely can pray , that haue true sauing faith : Rom. 10.14 . for how shall they call vpon him , saith the Apostle , in whom they beleeue not ? and none can inuocate God aright , that cannot truly and with confidence call God Father , which none can doe but they that are led by the Spirit of God , which Saint Paul calleth the Spirit of adoption , Rom. 8.14 , 15. whereby wee cry Abba , Chemnic . exam. parts . 3. p. 179. b. Father . This therefore is the Prerogatiue of the Church : by which they are in Scripture , as by a proper note distinguished from all others , Act. 9.14 , 21. Rom. 10.12 . Psal. 14.4 . Math. 6.7 . & 15.8 . Math. 4.10 . both prophane , that pray not at all : hypocrites , that babble with their lips , but their hearts are farre from God ; and the superstitions , that inuocate creatures , with confidence to bee heard of them . Thus the Apostle describing the Church , among other notes , setteth it forth by this , 1. Cor. 1 2. 2. Tim. 2.22 . that they are such as in euery place call vpon the name of Iesus Christ our Lord : and againe , that call on the Lord , out of a pure heart . Now then , if the inuocation of God , Psal. 145.18 . and of him alone , and that in truth , be not an essentiall propertie of the Church , and as the Logicians call it , proprium quarto modo , proper to all and euery member of it , to them alone and at all times : how can it distinguish them , as the Scripture doth , from all others ? Then we see , that the meanes of Saluation being only in the Church , Saluation it selfe is there onely , and not elsewhere to be found .

The 4 reason is , because the Church only haue Christ for their Mediatour . 4. To shut vp this Doctrine in a short summe , it must be granted of all , that none can be saued , that haue not Christ for their Mediatour & Aduocate ; for other there is none , as there is none other but one God . So saith the Apostle , There is one God , and one Mediator betweene God and man , the man Christ Iesus . 1. Ioh. 2.1 , 2. Iohn . 17.9 . And that he is onely the Mediatour of the Church , we may take it at his owne word : I pray for them , I pray not for the world : but for them which thou hast giuen mee : for they are thine . And S. Paul speaking of himselfe and the rest of the faithfull , saith , that Christ is at the right hand of God , Rom. 8.34 . and maketh intercession for vs . Thus by a cloud of witnesses , is this diuine truth confirmed , That out of the Church there is no saluation .

Vse . 1. Grosse therefore and absurd is that Liberti●e opinion , That any may be saued in any Religion , leading an outward ciuill life ; the Turke in his Mahometisme , the Iew in his Iudaisme , the Heathen in his Paganism . They may as well say , that in the Deluge a man might haue beene preserued out of the Arke , vpon some tree , or house top : or that a limme separated from the body , or a branch cut off from the Vine , can liue .

2. This also discouereth the fearefull and damnable estate of those , who neuer regarding Church or Religion , content themselues as meere naturals , and worldlings to inioy the world . Heb. 12.16 . These Esauites had rather with their father Esau , please their palate with a little meate , then inioy the heauenly blessing . They gaze vpon the Arke with the old world , they wonder to see such pacing vnto it : Aug. d. Ciuit. Dei . l. 2. c. 23. nay , as S. Augustine speaketh , They murmure and eate their galls , to see the people flocke vnto the Church , to those pure solemnities of Christ : where both sexes are so honestly distinguished by their seuerall places : where they may learne how well to lead their temporall liues heere , that they may become worthy of the eternall hereafter . These profane ones haue their eyes so blinded by the god of the world , 2. Cor. 4.4 . that they cannot see any other heauen , but the world .

3. A caueat is here giuen to all Schismaticall spirits , who for exter●all things , as matters of order and ceremony meerly adiaphorous or indifferent , separate themselues from the society of the Church , like some foolish and furious Nauigator , who in his voyage , vpon euery occasion of discontent , casts himselfe ouer boord , presuming to bee safe enough out of the ship . Let such know , that though God in his mercy may saue the simply-seduced , as being of his inuisible Catholike Church , yet the roade way is , to bee ioyned with some visible orthodox congregation .

4. This cals all men , with a most forcible inuitement , euen as euer they desire to be saued , to enter timely into this straight gate , Matth. 7 . 1● . Exod. 12.38 . that leadeth vnto life . Many of the Egyptians and other strangers , when they saw the great workes God did for his Church , and in what safe and happie condition the people of God were in , ouer they were ; they left their owne countrey alliance , and friends , and ioyned themselues to the Iewes . Mark 10.28 . Thus should we doe , forsake all and follow Christ , leaue all societies , for the communion of Saints : for as the Doue found no rest for the sole of her foote , Gen. 8.9 . but was faine to returne into the Arke againe : so let a man compasse the whole world , yet shall he neuer bee able to finde rest to his soule , till by entering into the Church , he take Christs yoke vpon him . Matth. 11.29 . Let him with Salomon , try all things vnder the Sunne ; pleasures , riches , honours , and what the world can afford , he shall at the last be driuen to cry out , Vanitie of vanities , Eccles. 1.2 & 12.13 . and conclude when all is done , He are the end of all , Feare God , and keepe his commandements , for this is all of man , Iunius in Eccl. 12. Sine quo totus homo nihil est nisi vanitas . all his duty , and all his dignity : and without this , all that a man is , or hath , is but meere vanity . So much for the first branch .

2 2 What that Church is . The next point to be considered , is , What that Church is , where saluation is to be had . A very necessary question for these times , wherein we liue : in regard there is not a sect or faction in all the Christian world , that doth not challenge the name of the Church to it selfe .

The name of the Church is not sufficient . But wee must know , that there is nothing more childish then to boast of the name of a thing , when the thing it self is wanting . We haue a maxime in Logick , A nomine ad rem non valet consequentia . To argue from the name , to prooue that the thing is so , because it is so named , is an argument inconsequent . Reue. 2.9 . Our Sauiour ●e●s the Church of Smyrna , that there are that say , they are Iewes , and are not , but are the Synagogue of Satan . Reue. ● . 1 . And to the Church of Sardi he saith , I know thy workes : for thou hast a name that thou art aliue , but thou art dead . Reue. 3.15 . The Church of the Laodiceans was , of al the rest of the Seuen Churches , in the worst condition ( being neither cold nor hot ) as we may see , in that our Sauiour giueth them not any one commendation at al , as he doth to the rest of the Churches , giuing them their due praise , notwithstanding he doeth withall taxe them for their errours : no doubt to this end , both to shew his detestation of luke-warmenesse , and that where luke-warmenesse in Religion is , there is no goodnesse to be expected . Yet these Laodiceans , as f●rre as they were from the true zeale of Religion , did notwithstanding boast themselues to bee rich , and lacke nothing ; whereas indeed they were wretched , and miserable , and poore , and blind , and naked . It is therefore a very silly and simple part , to take men at their bare word , as our seduced Romanists doe , in so waightie a matter as Religion is . The men of Berea are commended , for that they searched the Scriptures daily , Act. 17 . 1● . whether those things were so or no , euen which Paul himselfe taught . And it is recorded to the praise of the Church of Ephesus , Reu. 2.2 . that they had tried them , which said they were Apostles and were not , and had found them lyers . And indeed , it is veritie that we ought to looke for , and not suffer our selues to be carried away with words and shewes . For whosoeuer is a good and true Christian , Aug. de Doct. Christ . l. 2. Quisquis bonus ve●usque Christianus est , Domini sui esse intelligat , vbicunque inuenevit veritatem . saith S. Augustine , must know , that wheresoeuer hee shall finde truth , it belongs to his Lord .

Let vs therefore search into this truth , that so wee may finde out the true Church where saluation is to be had .

The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it doth signifie a company , an assembly , The meaning of the word . or congregation of people called together : and is sometime taken for ciuill meetings in Townes and Cities , or humane societies : Act. 19.32 , 39. sometimes for Ecclesiasticall assemblies , and meetings of the Church and people of God , as in our Text , and euery where is Scripture , and Ecclesiasticall writers . It is also vulgarly vsed for the place where the congregation doth meet to performe Religious seruice , but improperly and abusiuely , Valla l. 4 c. 47. Multi Ecclesia , nescio quo iure , aedes s●cras app●llant , cùm coetum hominum signifi●ot , non loca . and is therefore reprehended by Laurentius Valla ; Many , saith hee , call sacred Temples by the name of the Church , but I know not by what right , for indeed the word doth signifie a congregation of men , not places . Which I would intreate you the rather to note , because our Aduersaries in their Rhemes Testament , Rhem. on Eph. 5.23 . doe with such spightfull words traduce vs , for translating Congregation , rather then Church . Cam●●●a● . 3. Audito i●● Ecclesi●● nomine , hostis ●xpalluit . They would make the world beleeue , with their Bragadochio Campian , that the very name of the Church , is a Scar-crow to Protestants .

They might haue moderated their sharpe censure , considering that the Translation was answerable to the propriety of the Greeke word : or they might haue opened their eyes , 1562. and looked into our Booke of Articles , published twenty yeeres before their Rhemes Notes did see the light : Art. 19 , 20. or they might haue seene , if they had not beene wilfully blinde , that in our Booke of Common Prayer , the word Church is ordinarily vsed in euery passage ; in our Prayers and Collects , in the administration of our Sacraments , in the celebration of Matrimonie , in the confession of our Faith , at euery meeting of the Church . By all which euidences , it may appeare , how farre the Church of England is from any distaste of the name of the Church . But indeed they had their answere long agoe , D. Fulke against Rhemes . that their Note is false and foolish , and that the Translator rather vsed the word Congregation , then Church , to auoide ambiguitie : but after the people were taught to distinguish of the word Church , and to vnderstand it for the mysticall Body of Christ , the later Translators vsed that terme , not that the other was any corruption , or the later any correction , but to declare , that both is one .

The name of the Church is diuersly taken . Leaue we the word , and come to the thing and matter it selfe . The Church , out of which there is no saluation , is set foorth vnto vs in a diuerse Notion : not that there is any more then one true Church , 1 1 For the elect , knowne onely to God . but because that one Church is considered in a diuerse respect , and is in the parts of it of a different condition . The name of the Church comprehendeth sometimes the whole company and congregation of the faithfull ,

Aug in Ps. 56. Qui ●uerunt ante nos , & futuri sunt post nos , vsque ad finem seculi .

Aug. Enchir. c. 55 Templum Dei est Ecclesia Sanct● , sc. vniuersa in coel● & in terra .

that euer were , are , or shall be to the end of the world : within this Notion are included , not onely that part which is Militant in earth , but that also which is Triumphant in heauen , yea , the very Angels themselues . Therefore it is said , that by Christ , God hath reconciled all things vnto himselfe , and set at peace , through the Blood of his Crosse , both the things in earth , and the things in heauen . These are the elect , Colos. 1.20 . Eph. 1.4 . 1. Pet. 1.2 . 2. Tim. 2.19 . inuisible , knowne onely to God in the iudgement of veritie and certaintie : The Lord , saith the Apostle , knoweth who are his : and knowne to men , onely in the iudgement of Charitie ; as we may see by the same Apostle to the Thessalonians , distinguishing the sound members of the Church from the counterfeit ; 2 Thes 2 13 Rom. 2 ●8 , 19. But wee ought to giue thankes alway to God for you , brethren , beloued of the Lord , because that God hath from the beginning chosen you to saluation .

In a second Notion , 2 2 For the outward professors of Christianity mixt of good and bad . by the Church , is vnderstood the society of those which make externall profession of the truth , being a mixt company , consisting of good and bad . And in this acception , it is taken sometimes for the generall ●ompany of professed Christians , Mat. 22.10 . liuing in any one or more ages : thus we call the prime Christians in the Apostles time , and the neere adioyning ages , wherein the assemblies continued Orthodoxe and sound in the faith , The primitiue Church . 3 3 For particular congregations . Sometimes also the name Church , is giuen to particular Congregations , being members of the Vniuersall , is , The Church of Rome , The Church of Corinth , The Church of Ephesus , And in them sometime for the Pastors . and the like . Againe , in particular Churches , the name of Church is sometimes giuen to the Pastors , as where our Sauiour saith , Tell it vnto the Church . Mat 18 17. Sometimes to the people , Sometime for the people . as may appeare by Saint Pauls charge giuen to the Elders of the Church of Ephesus : Take heed , saith he , vnto your selues , Act. 20.28 . and to all the flocke , whereof the holy Ghost hath made you Ouerseers , to feed the Church of God , which he hath purchased with his owne blood . Sometime for both Pastor and people . Sometimes the name Church includeth both Pastors and people , as in the Reuelation , where it is said , Reu. 1.4 , 20. To the seuen Churches , which are in Asia , is meant both the Angels or Ministers of those Churches , and the Candlesticks or Churches themselues , as afterwards it is expounded : Reu. 2.7 , &c. In this sense is it so often said , Let him that hath an eare , heare what the Spirit saith to the Churches . These distinctions , as heereafter we shall see , are of great vse for the cleering of many necessary truthes .

And first of all , from hence we may deriue the true definition of the Church , whereunto they must bee vnited that euer looke to bee saued . It is out of all controuersie , that such must be of the number of the Elect , ( according to the first Notion of the Church ) as hath beene shewed before , vpon the point of Election , being the first grace , and fountaine of all other graces accompanying saluation . But yet because the Elect are not subiect to the eyes of men , but are onely knowne to God , the sacred Scriptures direct vs euery where to the visible Church , according to the second Notion : for whomsoeuer God doth elect vnto the end , those he doth appoint vnto the meanes tending to that end .

Such therefore as desire saluation , must ioyne themselues to the visible Church , by the ordinary way and meanes of Effectuall calling , Iustification , and Sanctification ; all which Graces expresse themselues visibly to the eye of the world , by their effects and properties , causing the faithfull to shine as a light in a darke place .

The definition of the visible Church . Let vs come then to the definition of the visible Church : which I cannot better commend vnto you , then in the words of our Church of England ; and it is this : The visible Church of Christ , Article 19. is a congregation of faithfull men , in the which , the pure Word of God is preached , and the Sacraments be duly ministred , according to Christs Ordinance , in all those things that of necessitie are requisite to the same .

Where we haue the essentiall parts of a true definition : namely , The generall & common matter , whereof the Church is materially constituted ; in these words , A congregation of faithfull men . And the difference , whereby the Church is formally distinguished from all other societies , partly in the former words , partly in these words following , viz. In the which the pure word of God is preached , and the Sacraments duly ministred , &c.

To open the definition more distinctly and plainely . We call the Church , A congregation of faithfull men , to distinguish it , both from Ciuill and Prophane societies , that are without ; as also from Hypocrites and vnsound members , that are within the Church , but not of it .

Againe , we say , that the Church is a congregation of faithfull men , in which the pure Word of God is preached , and the Sacraments duly ministred , according to Christs ordinance : to distinguish the Orthodoxe and true Church , from Hereticall assemblies , which maintaine doctrine against the foundation ; as also from Idolatrous and superstitious societies , who serue not God aright , according to his will reuealed in his Word , but after the inuentions and Traditions of men : concerning whom , Isa. 29.13 . Mat. 15.9 . Christ alledging the Prophet , saith , In vaine they doe worship me , teaching for Doctrines , the commandements of men .

We adde further , In all those things , that of necessitie are requisite to the same ; both to meete with will-worshippers , as also with Schismaticall conuenticles , who make euery externe and indifferent ceremonie , an essentiall part of the worship of God , and therefore flye the assemblies of the most Orthodoxe Churches , for such externall rites , as if they were grosse Idolaters , and not lawfully to bee communicated withall .

From this definition thus explained , wee gather three remarkable points , carefully to be noted of all , that laying aside all preiudice and partiality , desire to bee rightly in●ormed , in what Church they may finde saluation .

1. That it is wheresoeuer the society of the faithfull may be found , and is not alledged or tyed to any one particular place or person . 2. That it is to be discerned from all others , by the purity and soundnesse of Doctrine ; and by the due administration of the Sacraments . 3. That it admitteth nothing as of necessitie to saluation : or as an absolute and necessary part of Gods worship , that is not consonant to the Word of God , and according to Christs ordinance in the same .

Touching the first point , 1 1 The Church is the society of the faithfull , not tied to any place or person . that wheresoeuer the society of the faithfull is , there is the true visible Church , and is not locally or personally tyed to any : let Saint Peter , the prime Bishop of Rome , as they call him , determine it : Of a truth , saith he , I perceiue , that God is no accepter of persons : but in euery nation , Not to Rome . he that feareth him , and worketh righteousnesse , is accepted with him . Act. 10.34 , 35. Heere is no one Africa , in it no one Cartenna , no one person or order of Bishops , whereunto the Church should be tyed . Heere is no Italie , no one Rome , no one Pope or succession of Popes , challenging an allegation or dependance of all Churches vpon it : but where true faith and the feare of God is , there is the Church of Christ .

This was reuealed to S. Iohn in a vision : where we may see , R●u . 5. ● . that the Church is the company of the redeemed , out of euery kindred , and tongue , and people , and nation . Hee receiued no reuelation concerning any one eminent place aboue all others , vpon which all other Churches and their members should depend , as their Oracle : onely this was shewed vnto him by vision , Reu. 17.1 , 2 , 18. that , that great Citie , which then raigned ouer the Kings of the earth ( and that wee know was Rome ) was resembled to a woman , called , The great Whore , by whom the Kings and inhabitants of the earth haue beene made drunke with the wine of her fornication . If our Romists like this , let them take it and make much of it , wee enuy them not .

When the Apostles conuerted any to the Faith , did they direct them to any particular Country , Citie , or Church of note , and namely , to Rome , as whereunto they must of necessity be vnited , or else there was no saluation for them ? If a man in this case of conscience , being troubled in minde , should demand of a Iesuite or Seminary ; What he should doe to attaine euerlasting life ? his answere would readily be this ; You must be reconciled to the Church of Rome . But if S. Paul were asked the same question , as sometime hee was by the Iaylour ; what would be his answere ? Surely none other but this : Act. 16.30 , 31. What must thou doe to bee saued ? Beleeue on the Lord Iesus Christ , and thou shalt bee saued , and thy house .

When so many soules , with pricked and perplexed hearts , cried out to the Apostles , Men and brethren , what shall we doe ? Did S. Peter salue their sore consciences with the Balme of reconciliation to Rome ? No , no : Rome had then no Christian being : but he vniteth them to the Church of the faithfull , by calling them to repentance and faith , and to enter into the Church by Baptisme . Act. 2.37 , 38. Repent , saith he , and be baptized euery one of you , in the name of Iesus Christ , &c. The visible Church then , whereunto , whosoeuer will be saued , must be reconciled , is the Congregation of the faithfull , of what nation , or Countrey , or condition soeuer they bee : For , Gal. 3.28 . saith the Apostle , there is neither Iew nor Greeke , there is neither bond nor free , there is neither male nor female : for ye are all one in Christ Iesus . Wherefore our blessed Lord hath left vs in this case , Mat. 18.20 . a sure rule and stay , whereupon the Christian soule may safely rest ;

●anis . Catech. In vno capite ac rectore vniuersalis Ecclesiae , vicario Christi scilicet , ac Diui Petri Successore . Bellar. de Eccl. l. 3. c. 2.

Sub regimine , &c. praecipuè vnius Christi in terris vicarij Romani Pontifi●is .

and it is this : Where two or three , saith he , are gathered together in my name , there am I in the midst of them .

Absurdly therefore haue the Romish faction coyned a new definition of the Visible Church , wherein they make the most formall and essentiall part to be this , namely , to be vnder the regiment of one head and gouernour of the Vniuersall Church , the Vicar of Christ on earth , and S. Peters Successor , to wit , the Bishop of Rome , so that without adherence vnto , and dependance vpon this head , they admit no man to saluation .

The grosenesse of this conceit may appeare by these euidences . Reasons why the Church is not tyed to Rome .

1. Thus to define the Church , in this manner , as they do , is most illogicall and vnreasonable : for a true and perfect definition requireth , 1 1 It is against the definition of the Church . that it be constituted solely of causes materially and formally essentiall vnto the thing defined ; so that the one can neuer exist without the other . But it is farre otherwise with the true visible Church :

Esolis causis essentiam constituentibus .

Oc●ham dial . part. 1. l. 5. c. 23. Extra Ecclesiam R●manam potest esse salus , quemadmodum post assension●m Christi ●uit salus , antequam Romana Ecclesia inch●ar●tur .

for that both was , and might be defined , and thousands of soules vnited vnto it , and saued in it , before euer the Church of Rome had any being in the world , as hath beene shewed before in part . How many famous Churches were planted by the Apostles , that neuer cast the glance of an eye towards Rome ? as Corinth , Galatia , Ephesus , and the rest of the seuen Churches of Asia ? How many thousand soules conuerted , that neuer heard of any such vniuersall head , or so much as the name of Rome ? And indeede what should let , but that they may be saued , without any such respect , which haue the graces of faith and repentance , Acts 2.28 . and are entred by Baptisme , to to which the promise is made , in the generall commission . Goe ye , Mark . 16.15 , 16. saith our Lord , into all the world , and preach the Gospell to euery creature : He that beleeueth , and is baptized , shal be saued . Againe , if there were such necessity to bee vnited to the Sea of Rome , vpon paine of damnation , how came it to passe ,

Bellar. d. Concil. l. 2. c. 5.

Romano Pontifici , &c. aduersabatur , Martyrio postea co●oratus .

Et ibidem . Nec tamen eius retractatio vnquam inuenitur . Bellar. l. 3. de ●ccles . mil. Subesse Romano Pontifici est de necessitate salutis .

Greg. l. 4. ep. 32. Nomen nouum , S●elestum , Nomen singularitatis . & ep. 34.

Quod qui tenet , est praecursor Antichristi . See ep. 60.

that S. Cyprian ( as our Aduersaries themselues confesse ) in a Councell of fourescore and seuen Bishops opposed himself against the Pope , and being cut off from communion with that great Head , yet died a blessed Saint , and was honoured with the crowne of Martyrdome , dying out of that communion , and as Bellarmine saith , neuer found to make any retractation ?

Or , if to adhere to this one vniuersall Head , bee a matter of so great consequence as they make it , that the saluation of all men depend vpon it , is it credible that it should be so vnknowne to Gregorie the Great , that he himselfe being Bishop of Rome aboue fiue hundred yeres after Christ , should renounce it , with so many titles of disgrace in one Epistle ? He cals it a name of Nouelty , an impious name , a title of singularity : and , that he which taketh it vpon him , is the forerunner of Antichrist : with many more disgracefull termes giuen to that proud and pompous title elsewhere . Besides , how can that be a perpetuall and essentiall part of the Churches definition , which was not knowne in the Christian world so many hundred yeeres after Christ : but as their owne learned Historians confesse , was obtained of Phocas the Emperour , by Boniface the third , who was the second Pope , that succeeded after S. Gregorie ? Boniface the third , saith Platina , Platina in in vita Bonifacij . 3. Greg. l. 4. ep. 60. Nullus praedecessorum m●orum , Pontificum Romanorum vniue●salis Episcopi nomen sibi assumpfit . obtained of Phocas the Emperour with much importunity , That the seat of S. Peter should be stiled and taken of all , for the head of all Churches . Where then was this head before ? S. Gregorie himselfe will satisfie vs . None , saith he , of my predecessours , the Bishops of Rome , did euer assume or challenge to himselfe the name of Vniuersall Bishop . We see then how vnreasonable it is , that dependance vpon the Sea of Rome , should be essentiall to the definition of the Visible Church , and of necessity to Saluation , as they would make their blindfold followers beleeue .

2. Againe , 2 2 No Scripture requireth it . it is manifest , That , as S. Augustine speaketh , in those things , that are apertly and plainely set downe in Scripture , we may finde whatsoeuer doth concerne faith and good life . Aug. d. doct. Chr. l. 2. In his enim quae apertè in Scriptura posita sunt , in u●niumtur illa omnia , quae continent fidem , moresque viuendi . Now let vs search the whole Booke of God , from the first of Genesis , to the last of the Apocalypse , and wee shall not finde so much as one word , either of prophecie , precept , promise , or president , to countenance any such necessary adherence to Rome . How then can this be so mayne a point of faith , as the Romanists would haue it , that hath not so much as one expresse Scripture to ground it selfe vpon ?

3. And is it indeede , 3 3 It is in no Creed . so waighty a point of Christian belee●e ? In what Creed , I pray you , may we finde it ? I am sure it is not in the Apostles Creed , vnlesse they finde it in some thirteenth new-coyned Article of their owne .

There is onely the Holy Catholike Church , the communion of Saints , which for the visible and Militant part of it , is all one in effect with our definition , viz. That the visible Church is a congregation of faithfull men ; Saints by calling , as Saint Paul speaketh . In the Nicene Creed , there is onely added , by way of explication , the word Apostolicke , ( I beleeue one Catholicke and Apostolicke Church ) to shew , against the Heretickes of that time , that that was the onely true Catholicke and Orthodoxe Church , which continued in the Doctrine of the Apostles . As for Athanasius in his Creed , hee makes Catholicke Religion to consist in the true Catholicke faith and beliefe of those things that are of necessitie to saluation , not all●ging the beleeuer to repose himselfe vpon any one place , as Rome , or Constantinople , or the like ; but placeth him that shall be saued , in the Congregation of the faithfull . And good reason ; for he knew well that Arianisme had possessed all places , yea Rome it selfe ; and had infected the head , euen Liberius himselfe , the Bishop of Rome ; as is not onely witnessed by the Fathers , as Athanasius , Hierome , Hillarie , Augustine : but is also acknowledged by their own Romish Doctors , Cardinals , and Historians , though Bellarmine and Baronius would gladly faigne some excuse for him .

4 4 Because Rome is but a particular Church , as others are . 4. Moreouer , it must be considered , that Rome is , and euer was ( when it was at the best ) but a particular Church , and member of the vniuersall , as other Churches are : and therefore can no more challenge the dependance of other Churches vpon it , then they can subiect it to any of them . See how cleerely and fully S. Paul , writing to the Romanes , speaketh to this point : Rom. 1.5 , 6. where , telling them , that he had receiued grace and Apostleship , for obedience to the f●ith , among all nations ; among whom , saith he , ye are also the called of Iesus Christ : He saith not , aboue whom , as giuing Rome primacie ouer all the rest , but among whom , as conioyning them in fraternitie with other Churches , and them with it .

5 5 Because it is subiect to error , as well as others . 5. Lastly , we must know , that Rome is not onely a particular Church , but is also subiect to errour , as well as other Churches . This the Apostle intimateth by that seuere Caueat , which he g●ueth to the Church of Rome , among other Gentiles : Rom. 11.20 , 21 , 22. Bee not high minded , saith hee , but feare . For if God spared not the naturall branches , take heed , lest hee also spare not thee . Behold therefore the goodnesse and seueritie of God ; on them which fell , seueritie : but towards thee , goodnesse , if thou continue in his goodnesse : otherwise thou also shalt bee cut off . Heere wee see , that Rome hath no more immunity from errour then any other Church , no , no more then the Church of the Iewes ; Rome , no more then Ierusalem ; and that God doth tye himselfe to none , but with condition ; If they doe answere his goodnesse to them , with perseuerance and continuance in his goodnesse , and care of correspondent dutie to him . Therefore our Church of England hath well added in the Article of the Church , these words , viz. As the Church of Ierusalem , Article 19. Alexandria , and Antioch , haue erred ; so also the Church of Rome hath erred , not onely in their liuing , and manner of ceremonies , but also in matters of faith .

A catalogue of Romish errors . Heere it will not be amisse , out of the manifold errours of the Romish Church , to giue instance in a few , as a taste of the rest . I will inroll them in a short Catalogue , and they shall be onely such , as no man that will be a Romane Catholicke , can auoyde , but must vpon paine of damnation , in his order & place , beleeue and practise . The very naming of the errors may be a sufficient conuiction , they are so palpably grose .

1. They deny the reading of the holy Scriptures in common to Christian people ; 1 1 Error . which is not onely an errour , but the cause of all other errours : Preface to Rhem. Test. Mat. 22.29 . Ioh. 5.39 . Col. 3.16 . Deut. 6.6 . & 11.18 . Act. 17.11 . as our Sauiour tolde the Sadduces , Ye doe erre , not knowing the Scriptures . And this they doe , contrary to the expresse command of Christ , Search the Scriptures : contrary to the exhortation of S. Paul , Let the word of God dwell in you richly : contrary to the vsuall practice of the faithfull in all antiquitie , both Iewes and Christians : contrary to the very end and vse for which sacred Scriptures were written , Rom. 15.4 . as the Apostle telleth the old Romanes , Whatsoeuer things , saith he , were written aforetime , were written for our learning , that wee , through patience and comfort of the Scriptures , might haue hope . Yea , and contrary to the generall iudgement of the Orthodoxe Fathers of the Church : The Scripture being , Greg. l. 4. ep. 40. Quid est aut●m Scriptura Sacra , nisi epis●ola Omnipotentis Dei ad creaturam suam ? as S. Gregory said well , nothing else , but an Epistle of Almighty God to his creature .

2. They attribute such eminency of power to the Pope , ouer all soules subiect to him : that in a blind-fold obedience they must be at his b●cke , to beleeue and to doe as he will haue them : therefore they stile him , The supreme Iudge in causes of faith and manners ; 2 2 Error . and sticke not to say , Satis est , si is legem tulerit ; Bel. l. 4. c. 1. de Poul . Rom. Summus Index in causis fidei & morum . It is sufficient , if he say the word : and are so impatient of controule heerein , that no man must dare to say vnto him , Curita facis ? Why doest thou so ? though his fact were too odious to name . An errour , not onely impious in Religion , but pernicious in any ciuill State : for hereby , not onely his prohibet , forbidding , shall keepe men from Gods true worship and seruice ; but his iubet , commanding , shall arme them against their Soueraigne ; as wee know , it hath done heere in England . Farre were the greatest Apostles from assuming to themselues any such absolute power ; their voyce was , Rom. 11.1 . Be ye followers of me , as I am of Christ . And againe , Gal. 1.8 . Though we , or an Angel from heauen , preach any other Gospel vnto you , let him bee accursed . Therefore they must needs be strangely bewitched and possessed with errour , that can beleeue that a sinfull man should haue a priuiledge aboue Apostles and Angels .

3 3 Error . 3. Their whole fabricke and forme of Religious seruice , and publike worship of God , being in an vnknowne tongue to the people ; what is it , but a notorious and intolerable errour ? For take to heart , I pray you , and thinke seriously , what a lamentable condition that people is in , that stand bound all the daies of their life , to resort to a Church , where , in their most solemne Liturgies , Masses , and Seruice , they vnderstand not one sentence , to their soules comfort . The whole Volume of sacred Scripture , and examples of both Testaments are against it . 1. Cor 14.11 , 14.22 . S. Paul in confutation of it , bestoweth a large Chapter ,

O●●g●● . ●els l. 8. Graeci Graecis , Romani Romani● , si●gulique precentur propri●i linguam , &c.

Cyp. de O● . Dom. n. 22. Quomodò te audi●● à Deo pustul●s , cùm te ipse non audias ? Caict. 1. Cor. 14.17 . Melius a● edificationem Ecclesiae est Orationes publicas que audiente populo dicuntur , dici linguam communi Clencis & po●ulo . quàm dici Latinè .

proouing , that it is not onely vnfruitfull , but barbarous , and a fearefull note of Gods iudgement vpon a people . They haue not an ancient Orthodoxe Father , to father this errour : among them you shall heare these voyces sounding , Let the Greekes in Greeke , let the Romanes in the Romane tongue , let all in their owne language pray and praise God . Againe , How canst thou , saith S. Cyprian , desire to be heard of God , who doest not vnderstand thy selfe ? Nay , our Christian reformed Churches haue this happinesse , that among the Romanists themselues , there are of chiefe note , that ingenuously confesse , that it is better , and more to edification , that publike Prayers be in the vulgar and common language , knowne of the people , then in Latine . Let vs blesse God then , that hath vouchsafed vs the better part , and pray , that he would open their eyes , that are thus blinded with error , that they may take part with vs .

4. That foule error , of Idolatrous adoration of Images , in common practice among them , how expresly contrary is it to the Commandement of God ? 4 4 Error . Thou shalt not make to thy selfe any grauen Image , 2. Com. Exod. 20.4 . Leu. 26.1 . nor the likenesse of any thing , &c. thou shalt not bow downe to them , nor worship them . An error , whereof they are so consciously guilty in themselues , that in their Catechismes , and confession of their penitents , they commonly leaue out that Commandement . And their professors being charged with this errour , are so ashamed of it , that they in plaine termes deny that they doe any such religious seruice to Images ; therein indeed denying their owne Religion , and incurring the curse of their Trent Councell : Concil. Trid. de Imag. Eisque debitum honor●● , & veneral●onem impertiend un . which anathematizeth all those , that hold against their Decree heerein , namely , That duc honour and worship ought to bee giuen to Images . But doth not their reall practice crosse their verball excuse ? for if they doe not worship Images , why doe they performe so many religious seruices vnto them ? they vayle , and bow downe vnto them , they set vp before them , lights in honour of them , they offer vp incense and other oblations vnto them , they expand and spread foorth their armes before them in Prayer . What can they do more , for outward seruice , to God himselfe ? This Idolatrous practice is not onely condemned in sacred Scripture , as expresly as Blasphemy , witchcraft , murther , adultery , or any other sinne , and auoyded of all the faithfull of both Testaments ; but is renounced as impious by the Fathers , for many ages after Christ ; affirming Images in the Church , to be contrary to the authority of the Scriptures :

Epiph. Ep. ●n Ecclesia Christi contra autoritatem Scriptura●um hominis pendere imag●nem .

Lactan. l. ●mag . l. 2. c. ●9 . Non est dub●u●t , qui● Religio ●●lla sit , vb●cunque sim●la●●um ●●l .

Greg. l. 9. ep. ● . Adorare ●●●o imagines , omnibus mod●s deuita

that there is no Religion , where an Image is . And S. Gregory about 600. yeeres after Christ , forbiddeth vtterly the adoration of Images : onely allowing the Historicall vse of them , as wee doe at this day : whereby we may see that this foule errour had not as yet in so long time possessed the Sea of Rome .

5. Their Priests in the Masse offer vp a propitiatorie sacrifice , both for the quicke and the dead , and their blind followers are bound so to beleeue , and doe both pray and pay to bee had in his m●mento . Whereas all propitiatory sacrifices haue their period and end in Christ , who is the end of the Law , and the onely Sacrificing Priest , in the Gospel , being a Priest for euer , according to the order of Melchisedech . This Sacrifice is onely one , 5 5 Error . and once onely offered , and that by himselfe alone : and therefore is called , The offering of the body of Iesus once for all : Heb. 10 10 , 12 , 14. and this Man , saith the Apostle , after he had offered one sacrifice for sinne , for eu●● sate downe on the right hand of God , For by one offering hee hath perfected for euer them that are sanctified . How sacrilegious then and blasphemous is that daily propitiatory sacrifice of theirs ? where is their warrant for it ? seeing Christ ordained no sacrifice to bee offered by any sacrificing Priest , but onely a Sacrament , commemoratiue to bee administred by the Pastours of the Church , and receiued , together with them , by the people . Where , in the Gospell , can they finde the calling of a Sacrificing Priest ? The Commission is onely , Goe , teach and baptize ; and the subiect of their teaching , must be no other thing , but that which Christ hath commanded : other ordinary Priesthood our Lord ordained none , but Pastors and Teachers . The name Sacrifice we deny not to the Sacrament , but with the Fathers , wee call it a Sacrifice for diuers good respects : and namely , because ( as the Master of Sentences saith , L. 4. Dist. 12. In Sacramento recordatio fi● illius , quod factum est semel . out of S. Augustine and S. Ambrose ) It is the remembrance and representation of the true Sacrifice , offered vpon the Altar of the Crosse. As for any proper , reall , and propitiatory Sacrifice , wee may see by this , that it was not knowne in Peter Lumbards time , about twelue hundred yeeres after Christ , and therefore is farre from being truly Catholicke .

6 6 Error . 6. Their Transubstantiation , which they oblige euery Christian soule to beleeue , not onely vpon paine of their fagot fire , but of the fire of hell : tha● is , that after the words of Consecration , there ceaseth to be the substance of Bread and Wine , & that there remaine only the outward accidents , shew and sh●pe thereof ; vnder which , the very body and blood of Christ is substantially and corporally inclosed . How directly contrary is it to the expresse words of Christ , in the first Institution ? For our Lord Iesus , after the consecration and blessing , testifieth the elements to remaine in their substance , calling them by their right names , Bread , and The fruit of the Vine . 1. Cor. 11.26 , 27 , 28. The like doth S. Paul , and that often in one short Context . It is an errour , indeed against common sense : For let the senses of sight , smelling , taste , and feeling report , if there remaine not the substance of Bread and Wine after consecration : insomuch , that if a man haue sufficient quantitie of them , he may well , for a proportionable time , sustaine nature , with no other food ; which could not be , if there remained nothing but the externe accidents , and meere shew of Bread and Wine . It is against the nature of a true body , which is , to be onely in one place , at one time , and that in his due dimension and substance . Now we know and beleeue that Christ is true man , in all things like vnto vs , sinne onely excepted ; and therefore to make him to bee without dimension , in so many hundred , nay thousands of places at one instant , doth manifestly imply a tacite denyall of his humane nature . It is against our Christian Creed , where wee beleeue , that Christ ( leauing the world , in regard of his bodily presence ) ascended into heauen , and sitteth on the right hand of God , and from thence hee shall come to iudgement : which S. Peter aptly interpreteth , in these words ; Act. 3.21 . Whom , saith he , the heauen must receiue , vntill the times of restitution of all things . But there is no one euidence , more apparantly conuincing this errour , then if wee consider , that at the institution of the Sacrament , Christ sate visibly before the Apostles , that they might plainely see with their eyes where his true body was . And withall did expresly signifie vnto them , that hee spake not simply of his body , but of his body crucified , and blood shed ; which as yet was not then done : Luk. 22.19 . This , saith our Lord Christ , is my body , 1. Cor. 11.24 . which is giuen for you : or as S. Paul relateth it , which is broken for you . Mat. 26.28 . Againe , of the Cup , he saith , This is my blood of the new Testament , Mark . 14.24 . which is shed for many : adding also for the cleering of all doubt heerein , the commemoratiue vse of the Sacrament , which euidently confuteth all carnall and corporall presence : This doe , saith he , in remembrance of me , that is , of me crucified : For , saith the Apostle , as often as you shall eate this bread , and drinke this cup , ye shew the Lords death till he come .

Now whereas he calleth the bread his body , and the wine his blood , it is according to the vsuall manner of Scripture ; speaking euery where of Sacraments , it calleth them by the name of those things , whereof they are Sacraments . Thus Circumcision was called the Couenant , Gen. 17.10 , 11. because it was the signe and seale of the Couenant . Rom. 4.11 . So the Paschall Lambe is called the Passcouer , Exod. 12.11 . because it was the signe of the Passcouer . 1. Cor. 10.4 . It is said in the same sence by Saint Paul , that the rocke was Christ , because it typically and sacramentally represented Christ . Thus the ancient Fathers did speake and thinke of the Sacrament . The Lord doubted not , saith Saint Augustine , Aug. c. Adimant . c. 12. Non enim Dominus dubitauit di●●re , H●c est corpus meum , cùm signum diret corporis sui . to say , This is my body , seeing hee appointed it to bee the signe of his body . Yet forasmuch as our Romish aduersaries harden themselues in their error , vpon a conceit they haue entertained , that we hold Sacraments to be onely bare and naked signes : it must be knowne for their conuiction , that it is but a meere slander , which they take to be true , vpon the bare report of their guides , without so much as either hearing or reading what wee hold . The truth is , wee hold no such thing , neither is the question betweene them and vs , whether Christ be substantially present in the Sacrament , but de modo , concerning the manner of his presence . They say , by conuersion of the bread into the very body of Christ : so that whosoeuer eateth the consecrated bread , eateth carnally the very body of Christ , whether it be man , beast , or vermine that eateth . We , according both to Scripture and Fathers , teach , that Christ is pabulum mentis , non dentis , foode for the minde , not for the mouth : and is as truely receiued of euery true beleeuer , as the bread and wine it selfe . Article 28. Our Church of England is in no point more cleere and plaine then in this : affirming , that such as rightly , worthily and with faith receiue the same , partake of the body and blood of Christ . And withall determineth & de modo , & de medio , both of the manner , and of the meanes , in these very words : The body of Christ is giuen , taken , and eaten in the Supper , only after an heauenly and spiritual manner . And the meanes whereby the body of Christ is receiued and eaten in the Supper , is faith . Yea and Caluin himselfe , at whom their spight is most , and whom they most scandalize in this matter , doth so plainely deliuer the truth herein ,

Bellar. de Euchar . l. 1. c. 1. Verè in cana datur nobis corpus Christi . Substantiam corporis Christi pa●●untur an mae nost●ae . Non ergo est vacuum aut inane signum .

Eras. in 1 Cor. 7 Bellar. de Euch. l. 3. c. 23.

An●● Lateranense Concilium non fuisse dogma fi●ici .

with vs , that Bellarmine is constrained to confesse , that Caluin teacheth , that the body of Christ is truly giuen vnto vs in the Supper . That our soules are fed with the substance of the body of Christ , and that it is not an empty and vaine signe . But for the full conuiction of this error , the nouelty of it may be sufficient : for it is so farre from any Catholike antiquity , that Erasmus affirmeth transubstantiation to bee but a late definition . And their owne subtill Doctor Scotus auerreth , that before the Councell of Laterane it was no Doctrine of faith . Which was aboue twelue hundred yeeres after Christ : for that Councell was held in the yeere of our Lord , 1215.

7. Vpon the former error dependeth another , and that is , the adoration of the consecrated Host. For vpon this false ground , that there remaineth no more substance of bread and wine , 7 7 Error . but the very body and blood of Christ by conuersion , they prostrate themselues before it , and worship it , as God himselfe , with that kind of religious worship , which they call latria , peculiar onely to God . And this they doe , not onely in the vse of the Sacrament , at the eleuation or lifting vp of it by the Priest , to that very purpose : but to the same end , they make reseruation of it , and vse circumgestion , or carrying of it about in open shewes and processions ; contrary to the expresse institution of Christ , who ordained no Sacrament extra vsum ,

Tulli. 3. Natur. Quem tam amēt●m esse putas , qui illud quo v●s●atur Deum cr●dat esse ?

●uerr . in 12. Metaph. Arist. Quoniam Christi●ni manducant deum , qu●m ad●rant , sit ani●ma mea cum Philosoph●● .

out of the vse of it : nor euer said , This is my body . This is my blood , but with an Edite & bibite : Eate ye and drinke ye : so that they can pretend no bodily presence out of the vse of the Sacrament . And in it , as hath beene shewed before , there is no conuersion , or transubstantiation . And therefore the adoration must needs determine and rest in the creature : and so is none other but a meere artolatrie : or bread worship , and abominable Idolatrie . The very heathen could say , Who is so mad , as to beleeue , that to be God , which he doth eate ? And indeede this madnes hath made the heathen abhorre Christian Religion , and in contempt of it to say , Seeing Christians doe eate the god whom they worship , let my soule bee with the Philosophers .

8 8 Error . 8. Their priuate , or solitary Masse , wherein the Priest onely doth participate , the people as in a Theater gazing and looking on : which they so highly extoll , and make the most eminent part of their Religion , and publike seruice : consider we it seriously , and wee shall finde it without all ground and warrant of Gods Word , nay , ex diametro , directly aduerse and opposite to Christs ordinance . For our Lord in the Supper did ordaine a communion of many together , not a solitary eating and drinking of one alone by himselfe . Mat. ●6 . ●6 , 27 His mandate is , Take ye , Eate ye , Drinke ye all of it . And Saint Paul accordingly calleth the Sacrament , The communion of the blood of Christ , 1. Cor. 10.16 , 17. The communion of the body of Christ : And yeldeth a reason , from the correspondence betweene the elements and the Communicants . For saith he , wee being many , are one bread and one body : for we are all partakers of that one bread . And this goodly Masse is so farre from hauing any acquiantance with antiquity , excepting only the name ,

Greg. dial . l. 2. c. 23.

Si quis non communicat , det locum .

that it was not knowne in S. Gregories time , so many hundred yeeres after Christ . For then the voice of the Deacon openly in the Church was this : Whosoeuer doth not communicate , let him depart .

9 9 Error . 9 Their dry diet , in the Sacrament of the Lords Supper : wherein they depriue the people of the Cup , how sacrilegious is it , and iniurious to the people ? In the prime institution , our blessed Lord gaue this expresse charge , Math. 26.27 . Drinke ye all of it . Mark . 14.23 . And S. Marke noteth their answerable obedience . And they all , saith he , dranke of it . And S. Paul faithfully reporting the institution , and according to the practice of the Church , often repeateth , as well the receiuing of the Wine , 1. Cor. 11.28 . as of the bread by the people : and so exhorteth , Let a man , saith he , examine himselfe , and so let him eate of this bread and drinke of this Cup. Here , we may see , was no drie feast : heere was no lame Sacrament , like theirs , hopping vpon one legge . Nay it is a truth so euident , that it is by their owne Cassander ingenuously confessed , Cassan. consult . art. 22. that for the space of a thousand yeeres since Christ , in the Romane Church it selfe , it was ordinarily dispensed to euery member of the Church in both kinds : Id quod ex innumeris veteribus tàm Graecorum , quàm Latinorum testimonijs manifestum est . and that , saith he , by the testimonies of innumerable Ancients , both Greeke and Latine .

10. Their inuocation of Saints , offering vp vnto them as solemne and set praiers , as to the sacred Deity it selfe , what is it , but a manifest derogation , and robbing of God , euen of his peculiar right , 10 10 Error . which is , to be the sole hearer of the prayers of his creatures ? O thou , saith the Psalmist , Psal. 65.2 . that hearest prayer , vnto thee shall all flesh come . For we must know , that it is the act of an infinite Maiesty , at one instant to heare the manifold variety of petitions of all men vpon the face of the earth , yea and to know the very thoughts and desires of euery heart , praier being principally the act of the heart . Vpon this very ground wise Salomon takes for granted , that all praier ought to bee made to God onely ; Heare thou in heauen , 1. King . 8.39 . saith he to God , thy dwelling place , and forgiue , and doe , and giue to euery man according to his wayes , whose heart thou knowest : for thou , euen thou only knowest the hearts of all the Children of men . Againe , prayer to Saints wanteth that threefold prop , that must support euery true and acceptable seruice to God , that is to say , Precept , Promise , and Paterne . For Inuocation of Gods name , we haue expresse commandement , Psal. 50.15 . Call vpon me . And our Sauiour commandeth , that when we pray , we should direct our prayers to Our Father in heauen . Luk. 11.2 . We haue also a sure word of promise , Ioh. 16.23 . Whatsoeuer ye shall aske the Father in my name , he wil giue it you . Rom. 10.13 . And , Whosoeuer shall call vpon the name of the Lord , shall be saued . We haue no such precept , no such promise , to warrant , and incourage vs to inuocate the Blessed Virgin , S. Peter , S. Paul , or any or all of the Saints . Againe , for praier to God only , we haue expresse paterne , both per●onall , in all the Fathers from the first Adam , Gen. 4.26 . in the Patriarkes , Prophets , Apostles , Psal. 22.4 , 5. and prime Orthodox Fathers of the Church , who did suffer Martyrdome , Eph. 3.14 . for this very point , That God onely in Christ is to be adored , Phil. 4.6 . and called vpon . We haue also a reall paterne , Chemnic . exam. pars 3. pag 194. in that Heauenly Manuall of praier and praise , the Sacred Psalter or Psalmes of Dauid : together with the set formes of the faithfuls praiers recorded euery where in Scripture : and all directed to God only : not on paterne of prayer to Saints . Eccius Enchrid . Vt refert chem . exam. pars 3 pag. 184. This is ingenuously confessed by their own Eccius and other Pontificians , that inuocation of Saints hath no warrant in sacred Scripture : not in the Old Testament , because the Fathers were then in Limbo : nor in the new Testament , lest the Gentiles should returne againe to their old Idoll-worship : and le●t the Apostles should bee charged with arrogancy , as be speaking beforehand their owne glory , and worship to bee done to themselues after their death .

Cassander ib. Hoc enim tutius esse existimo . Hofmeister . ibid. ex Aug. de visi● . infirm . l. 1. c. 2.

Tutius & iucundius loquor ad meum Iesum , quàm ad aliquem Sanctorum , &c.

Nay more , they confesse , that it is the safer and better way to call vpon God onely in the name of Iesus Christ . And one of them , out of a work ascribed to Saint Augustine , concludes the question thus : More safely and more sweetly do I speake , in prayer , to my Iesus , then to any of the Saints .

The storie of George Duke of Saxony is herein memorable . Lying vpon his death-bed , the Monkes like Locusts swarming about him , and beholding his agony , exhorted him ; one , to inuocate the Virgin Mary ; another , to call vpon the Angels ; another , to pray to these and these Saints , for helpe in that extremity : but a Noble man , one of his familiars , standing by , directed his speech to the Duke in this manner : Ibid. p. 180. Your Highnesse , saith he , was wont in your politicke affaires , to take vp this prouerbe : To goe the direct way , without ambages or circumstances , is the most compendious course . Why then should your Highnesse , in this most dangerous passage , goe about the furthest way , and not rather goe the direct way vnto God himselfe by Christ , Ibid. who both will and can certainely helpe ? Erasmus among other his pleasant conceits , doth merrily glance at this error , reporting a story of one at Sea , where ( as their manner is ) euery man in a wracke , flyeth to his Saint , as it were his Tutelar God . There was one , saith he , among the rest , when he saw the present and imminent danger , and that there was no delaying ; in the midst of his distraction , thoght with himself , If I should pray to S. Nicholas , it is vncertaine whether he heare me , and it may be he is busy in hearing & dispatching other petitioners ; or if not so , yet it may be , that he cannot haue so speedy accesse to God , to mediate for me , as my present necessitie requires : I will therefore , saith he , take the safest and surest course , and goe the direct way to God himselfe , by Christ , because it is written in the Psalme , Psal. 50 51. Call vpon me in the day of trouble , I will deliuer thee , and thou shalt glorifie me . And in the Hebrewes , Heb. 18. Let vs therefore come boldly vnto the Throne of grace , that we may obtaine mercy ,

Aug. de vnit . Eccl. cap. 3.

Non audiamus , Haec dico , Haec dicis : sed Haec dicit Dominus . Aug. àd Paul . ep. 112.

Nolo authoritatem meam sequaris , vt ideo putes , tibi aliquid necesse esse credere , quoniam à me dicitur .

Aug. ad Crescon . l. 2. c. 32.

Quod in ijs diuinarum Scripturarum authoritati congruit , cum laude eius accipio : quòd autem non congruit , cum pace eius respuo . Gratian. dist. 8. christus non dixit , Ego sum consuetudo , sed , Ego sum veritas , &c.

Consuetudo sine veritate , vetustas erroris est .

and find grace to helpe in time of neede . If any stumble at this ; that some Fathers are alledged , to countenance this error , let him remember that of S. August . We must not hearken to , This say I , This say you , but , This saith the Lord . And distinctly , first of himselfe , he saith , I would not haue you follow my authority , that you should therfore thinke any thing necessary to be beleeued , because I say it . And of other Fathers , what he held , may appeare by that which he writeth of S. Cyprians Epistle , viz. That it hath no authority to bind him . For , saith he , I do not hold Saint Cyprians Letters to be Canonicall Scripture , but I examine them by the Canonicall : and what I finde thereunto agreeable , I imbrace with his praise ; what is not consonant , by his leaue , I will leaue . This is the true profession of a Doctor , concerning the Scriptures , at his inauguration ! Quod tenet , teneo : quod respuit , respuo : What the Scripture doth hold , I hold : what it doth reiect , I reiect . If any harp vpon the long custom of this error in the Christian world , let him consider , as one saith wel , that Christ said not , I am custom , but I am truth . And that custome without truth , is but an old error , or , the antiquity of error . Which , like an old sore , is so much the worse , and more incurable , the older it is .

11. Their prayer for the dead , to deliuer them out of that fearefull and hell-like torment in Purgatory , wherein they are made to beleeue , they lye boyling as in a fierie fornace : What an antithesis and plaine opposition is there betweene the Word of truth and this grosse error ? We know , and are assured by the Word of God , that the blood of Iesus Christ clenseth , and purgeth vs from all sinne . So that there is no neede of humane purgatiues either for veniall sinnes , 11 11 Error . or for temporall punishment of sinnes mortall . 1. Ioh. 1.7 . For our Lord Iesus assureth the faithfull departing this life , Ioh. 5.24 . that he that heareth his Word , and beleeueth , is passed from death vnto life : and that they that die in the Lord , Reu. 14.13 . are in a blessed estate , & rest from their labours . Yea , the poorest Lazarus that dieth in the faith of Abraham , is immediately in his precious soule conuaied by the Angels into Abrahams bosome , Luk 16.22 , 25. there possessed of heauenly ioy , not afflicted with hellish torment . This may be a sufficient conuiction of this error , that there is not one sentence , not one word , not one syllable , no not one letter in the whole volume of Canonicall Scripture , Chry. Ser. 3. ad Philip. Fideles , possquam hinc dis●esserunt , bea●os esse , &c. Dionys. A●eop . Hierar . c. 11. Propinqui eius , qui mortuus est , &c. cum qualis est , beatum esse ducunt , quòd ad victoriae sinem peroptatum per●●nerit ▪ & victoriae Authori gratias agunt cum cantu . fauouring prayer for the dead , as being in any such misery after their departure ; Nay , that there is expresse Scripture to the contrary . The Fathers were farre from any such conceite , who held that the faithfull deceasing , are in a blessed condition , hauing obtained their desired end of victorie , and beholding the Lord Iesus face to face . And that the friends of the deceased , counting him happie , giue thankes to the Author of the victory with a song . See heere the difference betwene the ancient Fathers , and the now Romanists . They held the faithfull deceased in a blessed and ioyfull estate : These count them to be in misery and torment . They congratulated their happinesse : These condole their torments . They gaue thankes for their attained victory : These pray and pay to free them out of their conceited captiuity . In a word , They did sing for ioy : These howle and cry for dolefull sorrow .

12 12 Error . 12. Their daily deuotions , which wee see in their Primers , Rosaries , and Manuals , what are they for the most part but Fardles of blinde superstition ? for besides that they are , in most passages , directed to a wrong obiect , worshipping the creature , in stead of the Creator , & so changing , as Saint Paul saith , Rom. 1.25 . the truth of God into a lye : they haue withall this foule blot of superstitious vanity , that whereas God will bee serued by waight , they serue him by number : whereas he requireth serious , waighty , and iudicious deuotions , framed according to our present wants , ● King . 8.38 . as we may see in all the religious prayers of the Saints in holy Writ ; they , directed by their blinde guides , ( like a Horse in the Mill ) performe a superficiall , slight , and Circular seruice , placing vertue , and religious effect in the very number of their prayers , in saying so many times ouer , a certain number of Pater-nosters , Aue-Maries , Credoes , & the like . Read their books , Hora Sarisbur . fol. 58. & they will tel you , that for 3. Aue-Maries , said three times ouer euery day , at three seuerall houres , and at euery houre thrice , is granted three hundred daies of pardon . Againe , for saying before the Image of Pittie , fiue Pater-nosters , fiue Aues and a Credo , Ibid. fol. 68. are granted thirty two thousand , seuen hundred and fifty fiue yeeres of Pardon . A multitude of these fopperies you may finde euery where in their superstitious deuotions . And to further these numerall prayers , there was at the last found out a new tricke , the inuention of Beades . Polid. Virg. l. 5. c. 7. When men , saith Polidor Virgill , began to number and reckon their praiers , as though God were in our debt , for often begging of him , there were deuised by one Pe●rus Heremita a Frenchman , certain beads , about the yere of our Lord , 1090. The nouelty of this superstition is conuiction sufficient . But the shame of it is , that in the iudgement of him that cannot erre , it is so farre from Christian piety , that it is no better then flat Heathenisme : therefore our Sauiour , vpon that very ground , doth warne all Christians to auoide such vaine repetitions . Math. 6.7 . When ye pray , saith he , vse not vain repetitious , as the Heathen do : for they thinke that they shall bee heard , for their much speaking , which is , we see , in the Lords account , but vaine babbling . A liuely paterne of a Papist and a Protestant , for the maner of Religious deuotion , we may see in the priests of Baal , & the Prophet Elias paralelled together ; the one continue from morning till noone , and from noone till Euening , 1. King . 18.26 . with Audinos , Audinos , O Baal , Heare vs , O Baal , heare vs , &c. with much cursitation , and stirring , as the Romish fashion is : The other , that is , the good Prophet Elias , a true paterne of piety , 1. King . 18 36. and sound Religion , reuerently and humbly addresseth himselfe to call vpon God , praying in a short , but yet a sweete and heauenly manner , according to the present occasion . Read the Storie , and admire the difference .

13 13 Error . 13. To be briefe : concerning auricular confession , that is , that euery man doe confesse all his mortall sinnes , with all the circumstances , once euery yeere at the least , and that priuately to a Priest , at the least in vote or desire , yea , and that also of necessitie to saluation ; it is vtterly without either rule or example of Gods Word ; and this want of Diuine authority , is ingenuously confessed by many of their owne Authors . Mald. sum . q. 18. ar. 4. The confessions we finde in Scripture , are either vnto God onely : or if vnto men or before men , it was in these cases ; Psal. 32.5 . 1. Before Baptisme , at the entrance into Christianitie ; as in those that were baptized by Iohn Baptist. Mat. 3.6 . 2. In a case of free and voluntary testification of their sound conuersion , Act. 19.18 . as it is said in the Acts : Many that beleeued , came and confessed , and shewed their workes . 3. In case of some grieuous sinne , lying heauie vpon the conscience , as in the example of Dauids confession to Nathan the Prophet . 2. Sam. 12.13 . 4. In case of publike scandall , Ios. ● . 19 . to giue glory to God , and satisfie the congregation , as in the example of Achan . 5. In case of priuate iniurie done by one man to another , whether Priest or priuate man , Iam. 5.16 . as it is in S. Iames : Confesse your faults one to another , and pray one for another . In all these we haue not one confession , after the Romish stampe , to be made of necessitie to a Priest of all sinnes , and that anniuersarie , at the least once a yeere .

14 14 Error . 14. Their placing of Religion in the distinction of meates , S. Paul hath branded with the note of errour , doctrine of deuils , and deepe hypocrisie , Prophetically foretelling it to be a marke of that Antichristian Apostasie that should befall these later times : 1. Tim. 4.1 , 2 , 3. Now the Spirit , saith hee , speaketh expresly , that in the later times some shall depart from the faith , giuing heed to seducing spirits , and doctrines of deuils : speaking lyes in hypocrisie , hauing their conscience seared with a hote iron ; forbidding to marrie , and commanding to abstaine from meates , which God hath created to bee receiued with thankesgiuing , of them which beleeue and know the truth .

15 15 Error . 15. Their violent laying hands vpon themselues , by whippings , to make satisfaction , and procure acceptance with God , hath no ground in sacred Scripture , vnlesse they thinke the example of those Priests of Baal a good warrant . Indeed I must needs say , they went beyond our Romanists ; for they vsed Kniues and Launcers , these but Whips ; they did launce , these doe but lash .

16. Their extreme vnction , 16 16 Error . with which they shut vp , and end their Romish race in this world , is as vnwarrantable . For whereas they haue but two onely texts for it , they both faile them , as their owne Doctors ingenuously confesse . Those Scriptures in S. Marke and S. Iames , Mark . 6.13 . speake onely of anoynting with oyle , Iam. 5.14 . for the miraculous curing of the sicke ;

Cassan. l. consult . art. 2.

Bel. l. 1. de vnc . ext. cap 3.

Caiet . in Iac. 5.

but they vse anoynting to no such end , but onely when men are irrecouerable , and ready to depart out of this life . These instances may be sufficient for a taste of Romish errours , being the most vsuall , and common to euery one that will be a professed Romane Catholicke .

Thus wee haue opened the first branch of our definition of the Church , shewing that the true Church , is the company of the faithfull , of what nation or countrey soeuer : and that it is not tyed to any person or place , no not to Rome : Because many thousands were saued that neuer knew it , and before euer it was Christian : Romes authority ouer others is in no Scripture , in no Creed : it is but a particular Church , and member onely of the Vniuersall , as others are : and subiect to errour as well as others .

The second branch of the definition of the Church , 2 2 Sound doctrine , and due administration of Sacraments , the notes of the Church . is , That it is discerned from all other societies , by soundnesse of Doctrine , and due administration of Sacraments .

Touching Doctrine , it is the eare-marke of Christs sheepe , My sheepe heare my voyce . It is that whereby the faithfull are directed to try the true Pastor from the Impostor , Ioh. 10.27 . the Orthodoxe from the Hereticall . 1 1 For doctrine . Ye shall know them by their fruits . Mat. 7.16 . Therefore S. Iohn counselleth , not to beleeue euery spirit , 1. Ioh. 4.1 . but to try the spirits , whether they are of God : and chargeth the elect Lady and her children , 2. Ioh. 10. thus ; If there come any vnto you , and bring you not this doctrine , receiue him not into your house , neither bid him , God speed . And this charge he did ground vpon a Diuine rule of tryall , in the words immediately going before ; Vers. 9. the rule is this : Whosoeuer transgresseth , and abideth not in the doctrine of Christ , hath not God : he that abideth in the doctrine of Christ , hee hath both the Father and the Sonne . And lest any should thinke it strange , that the tryall of Doctrine should bee required of priuate Christians , our Sauiour puts it out of doubt ; shewing not onely that it is and ought to be so , but directeth how it may be done : Ioh. 7.16 . for , hauing said , My doctrine is not mine , but his that sent me : Two rules to discerne doctrine . Hee giueth them a double rule , which being obserued , they may discerne of Doctrine ; the one concerneth the Hearer , the other the Teacher . The rule concerning the Hearer , 1 1 Concerning the Hearer . is ; If any man will doe his will , he shall know of the doctrine , whether it be of God , or whether I speake of my selfe : that is , If a man in humilitie and sinceritie of heart seeke to be informed in the truth , and as God from time to time shall reueale it vnto him , maketh conscience to put in practice that which hee shall heare : and as Theophylact saith , shall imbrace vertue , Theophylact. in Io. c. 7. Voluntatem autem Dei facit , & qui Prophetas , & Scripturas scrutatur . and not suffer himselfe to be a slaue to enuie , and hate truth before he know it ; such a man shall bee able to discerne of Doctrine ; but yet with this prouiso , which there Theophylact well inserteth , viz. That this is one mayne part of doing the will of God ; namely , to search the Prophets and Scriptures .

2 2 The Teacher . Touching the second rule , which concerneth the Teacher , it is this : He that speaketh of himselfe , seeketh his owne glory : Ioh. 7.18 . but hee that seeketh his glory that sent him , the same is true . A good parallell , distinguishing exactly the false Teacher from the true ; the one seeking his owne , the other Gods glory . 1. Thes. 2.5 , 6. By this rule , wee desire all men sincerely and without preiudice , to iudge betweene vs and our Romish Aduersaries . Looke with an indifferent and impartiall eye , into the doctrine and practice on both parts : you shall find that all their doctrines and courses , wherein they differ from vs , ayme altogether at the extolling of nature , mans workes and merits , with a glance still at the magnifying and inriching of their Romane Synagogue : whereas wee , with our blessed Lord , make the scope of all our teaching and practice , the glory of God , and the praise of the all-sufficient merit of Christ .

This direction of our Sauiour , is sufficient alone of it selfe to prooue , that the Doctrine is the right triall of the Church , and Pastors of it . But besides , we finde the Congregation of the faithfull , described in the Acts of the Apostles , by this very note , Act. 2.42 . that they continued stedfastly in the Apostles doctrine . And the Thessalonians are commended , that they receiued the Word of God , not as the word of man ; resting vpon the bare authority of the Teacher , 1. Thes. 2.13 . but , as it is in truth , the Word of God . They that rested vpon men , vnder the name and colour of the Church , and chiefe gouernours of the Church , Mat. 27.1 . the chiefe Priests and Elders of the people , did crucifie Christ : whereas they that examined the Doctrine by the Word of God , Act. 17.12 . did beleeue . If therefore ye will approoue your selues to bee the Disciples of the Gospell , Athan. in incar . Dom. Si discipuli estis Euangeliorum , per Scripturas incedite . that is , true Christians , yee must walke , saith Athanasius , by the rule of the Scriptures . It is sound Doctrine then , grounded vpon the Word of God , that the Christian soule must rest vpon , for the discerning of the true Church : Aug. con . Petil. l. 3. c. 6. Siue de Christo , siue de eius Ecclesia , siue de quacunque alia re , quae pertinet ad fidem vitámque , &c. for , whether it bee concerning Christ , or concerning his Church , saith S. Augustine , or touching any other thing pertaining to faith and life ; If wee , or an Angel from heauen teach any otherwise , then that which yee haue receiued in the Scriptures , let him bee accursed . As for the Sacraments , that they are also discerning notes of the Church , I need heere to say nothing , in regard that it hath beene sufficiently shewed before , that they are so peculiar to the Church , that the one cannot bee without the other .

Concerning the third branch of the definition of the Church , 3 3 The true Church admitteth nothing as necessary to saluation , that is contrary to the Word of God . That it admitteth nothing as necessary to saluation , or as an absolute part of Gods worship , that is not according to the Word and Ordinance of Christ . This fully completeth and perfecteth the definition of the Church , which must bee as pure in her Religion , and worship , as shee is sound in her Doctrine : that there bee no mixture of mans inuention with Gods Ordinance ; for in the seruice of God , the hypothesi● or condition of the Prophes must euer hold good : 1. King . 18.21 . If the Lord be God , follow him : but if Baal then follow him : God will haue all or none . Isa 29.13 . Hee cannot abide that his f●are ▪ that is , his religious worsh●p , should be taught by the precepts of men : and therefore accounteth it vaine worship , and meere lost labour , Mat. 15.9 . when the commandements of men are taught and held for Doctrines , and , as it were , rules , and principles of necessity to be obserued . This must bee seriously considered , for the better meeting with two aduersaries , which doe assaile truth on both sides , with their different extremes . Bell. de Sacr. l. 2. c. 30. Ceremoniae receptae , &c. sine graui veccato o mitti non possunt ; quum habe ant vim etiam spiritualem , & sint pars diuini cul●as , adeoque meritoria . The one , is the Romanist ; who hold that the ceremonies of the Church may not bee omitted , without grieuous sinne , inasmuch as they haue spirituall vertue , and are parts of Diuine worship , and withall are meritorious ▪ And they father this conceit vpon the power which they attribute to the Church , to institute suo iure ; that is , by her owne right , such Ceremonies : and therefore to make their followers plyable , they teach them as a mayne principle of their Religion , that they must obey with equall respect , in regard of saluation , the Mothers precept , as well as the Fathers Mandate : but they neuer consider , that the true Church is an obedient wife , Eph. 5.24 . and will not in any thing contradict the will of her heauenly Spouse .

The second sort of aduersaries , are our Separatists , who for euery externe and indifferent ceremonie , make as great combustion and stirre in the Church of God , as if some mayne Article of Faith were called in question . Cal. in Mat. 5 9 Eos ertar● , &c. qui ●cco doctrinae obtrudunt hominum mandata : vel qui indè petunt regulam colendi Dei . They must be intreated to consider , that the Text doth not simply condemne all commandements of men , but when they are taught for doctrines , and rules of Gods worship , as Caluine speaketh : The doctrine of our Church might giue them coment , being the same with all the rest of the reformed Churches , namely , That it is not lawfull for the Church to ordaine any thing contrary to Gods written Word : Article 10. and that besides the same , it ought not to inforce any thing to bee beleeued , for necessitie of saluation . Whereby they may , if they will open their eyes without preiudice , see of what nature the Ceremonies of our Church of England are . And so much for the definition of the Church ; by which wee may see , what that Church is , to which wee must bee ioyned , if euer wee looke for saluation ; that is , the society of true beleeuers .

But for the better vnderstanding of the state of the Church , Considerations concerning the Church . diuers things are to bee considered , which giue more light to the Doctrine , and more full satisfaction to such as desire vnfainedly to know the truth hee●ein .

The first consideration is , 1 1

Consideration .

It is only one .

that the Church is onely one ; though different in time , as farre as from the beginning to the end of the world ; distant in place , as remote as East from West ; North from South ▪ nay , heauen from earth : distinct for people , being of all Countries and Nations . For , as hath beene said before , it is the societie or congregation of the faithfull of all ages . This voity of the Church , is noted in the one Arke of Noah ; Gen. 6. in Salomons Doue , My Doue , my vndefiled , Cant. 6.9 . is but one : in the wheat field , in the draw net ; in one flocke , Mat. 13.24 , 47. one fold , Luk. 12.32 . vnder one Shepheard : in one Bride and Bridegroome : Ioh. 10.16 . Ioh. 3.29 . in one body , vnited to one Head , Christ : For , saith the Apostle , by one Spirit are wee all baptized into one body . 1. Cor. 12.13 . This consideration doth second that which hath beene said of the Church ; for it doth euidently euince , and prooue , that there is no necessi●ie of being vnited to this or that particular Church , a● Rome , or the like , so long as a man is of the number of the faithfull , wheresoeuer dispersed ; for as S. Paul disputes , 1. Cor. 12.14 , 15 , 16. The body is not one member , but many . Is the foot not of the body , because it is not the hand ? or the eare , because it is not the eye ? So we may truly say , Is this or that Nationall or Prouinciall Church , no Church , because it is not dependant vpon Rome ? Are they that are baptized into one body , and vnited to Christ Iesus by one faith vnfained , no members of the mysticall Body of Christ , the Church , because they are not incorporated and reconciled to Rome ? If the body , though it bee bu● one , yet is not one member , but many : then reason will teach vs , that euery member hath his proportionable nutriment , life , and motion from the head , without any dependance one vpon another .

2 2

Consideration .

It is Catholike .

The second consideration is , That it is Catholicke or Vniuersall ; and that , in respect of time , place , and persons ; because there is , euer was from the beginning , and euer shall be to the end of the world , a company , more or lesse , of true beleeuers : because the Church is not confined within the limits of any one Countrey , as in the time of the Iewes , but is spred ouer the whole world : and because it consisteth of all sorts and degrees of men ; Re● . 7.9 . of all nations , kindreds , people and tongues , as it is in the Reuelation . So that to bee of the Catholike Church , is to hold and beleeue as the Church of the whole world euer did , and constantly doth hold and beleeue . Therefore it was , that in the ancient Church , when Heresies and Schismes sprang vp , those that did clea●e to the truth , Aug. Epist. 48. had giuen vnto them the name of Catholicke , excommunione totius orbis , Quia communicant Ecclesiae toti orbi diffusae . for their communion with the Church of the whole world ; not for their communion with this or that particular Church . Whilest the Romish Church doth assume the title of , The Catholicke Church ; calling it selfe , Catholicam , Apostolicam , Romanam , being as other Churches , but a particular Church ; what doeth it , but expose it selfe to the laughter of the whole world ? for what concordance is there betweene generall and particular ? or with what sense can it bee called , The Vniuersall particular Church ? And yet they make their credulous followers beleeue , that they cannot bee of the Catholicke Church , vnlesse they communicate with their particular Romane Church ; cleane contrary to the name and nature of the word Catholicke .

3 3

Consideration .

It is visible .

Bell. de Eccl. l. 3. c. 2.

The third consideration is , that the Church is visible , and that in all ages : but it must be knowne how , and in what sence it may be truly said to be alwaies visible ; According to the Romish Tenet , it is said to be visible , and palpable , as some eminent State , Monarchy , or Common wealth , as Rome , France , or Venice , conspicuous in flourishing pompe to the eye of the World , so that it may at all times be sensibly discerned . But , alas , this conceit is a meere golden dreame , and senslesse dotage : for let an ingenuous minde , awaked once out of that slumber , looke seriously into the Word of God , and consider the state of the Church in all ages ; he shall finde for his satisfaction , that the Church hath beene oftentimes obscured , captiuated , persecuted , and so farre from being acknowledged , that it hath beene accounted , of the world no better , then Schisme , and Heresie : and the true Professors of it prosecuted , as malefactors , for their soundnesse , as both the Prophets , Christ himselfe and the Apostles were , by the corrupt members of the visible Church , bearing the chiefe rule . To this effect the Prophet Esay did complaine , Isa. 1.9 . Isa. 8.18 . that in his time the Church was but a small remnant : and those howted at like Owles , being as signes and wonders in Israel . Rom. 11.3 . The complaint of Elias is , that hee was left alone . The faithfull were glad to bee hid in caues , and fed w●th bread and water by religious Obadiah . 1. King . 18.4 , 13 Heb. 11.37 , 38. And as it is in the Epistle to the Hebrewes , They wandred about in Sheeps skins , and Goate skins , being destitute , afflicted , tormented , of whom the world was not worthy : they wandred in Desarts , and in Mountaines , and in dennes , and caues of the earth . The prophecies of the Christian Church foretell as much , both for outward persecutions , and open apostasie , vnder one eminent Head , 2. Thes. 2.3 , 4. called , That man of Sinne , who should take vpon him to oppose and exalt himselfe aboue all that is called God , challenging the chiefe soueraignty in the Temple or Church of God . Reu. 12.6 . In S. Iohns Vision , the Woman , the Church , was constrained through persecution to fly into the wildernesse . Luke 18.8 . Mat. 24.9 , 12 , 24. Our Sauiour foresheweth , how hard it should be to finde faith on the earth . How the faithfull should be afflicted , killed , and hated of all Nations : That iniquity shall abound , and the loue of many shall waxe cold : And that the cunning impostures of false teachers , pretending the name of Christ and the Church , should be such , and so specious , being seconded also with miracles , that if it were possible , the very elect should be deceiued .

Vi●cen . Li●in . c. 6. Ariano●um venenum , non iam 〈◊〉 ul● quandam , sed ●enè orbem tut●m contaminauerat . Where was the flourishing visibility of the Church , when the poison of Arianisme had infected almost the whole world ? O which time , Saint Ierome wri●eth , Ecclesiae nae●e● fuiss fere obrutam : That the ship of the Church was almost sunke . And this some of our Romish aduersaries confesse , both for the time of Arian heresie ; and in the daies of Antichrist . Then , that we may not be seduced , and carryed away with flourishing shewes , we must know , that the Church , though it be alwaies visible , yet it is not alwaies alike visible : it is not alwaies in pompe , and eminent estate : he that in the time of Christ should so ●aue looked for the Church , would sooner haue io●ned himselfe to the Iewish Synagogue , then to the society of Christ , and his Apostles . Wee must not therefore looke so much to the multitude , and outward flourish , as seeke for the truth , though it be but in a few , and those neuer so obscure ▪ For it is not of necessity , that the Church bee alwaies discerned and acknowledged of the world ▪ but it is sufficient for the visibilitie of it , that it neuer faileth to bee visibly seene and acknowledged by the professors themselues : for this must euer hold in the Church , in the middest of all disturbances , Mat. 11.19 . that Wisedome is iustified of her Children .

4 4 Consideration . Some are more pure , some more corr●pt . The fourth consideration is , That in the visible Church , some particular Churches are more pure , some more corrupt then others ; as the Church of Corinth and Gala●ia and some of the seuen Asian Churches were more infected with error th●n other Churches ▪ Vnder this head are to bee obserued diuers remarkable points , and very necessary for our present vse .

Here obserue . 1. That in a corrupt Church , sometimes the greatest member , 1 1 That the greatest and chiefe are not alwaies the best . and among them the Chiefest for eminencie and authority are most corrupted . Thus it was in the idolatrous times among the Iewes : All the chiefe of the Priests , and people , transgressed very much , after all the abominations of the Heathen , 2. Chron. 36.14 , 16. and polluted the House of the Lord . They mocked the Messengers of God , and despised his Word , and misused his Prophets . Ioh. 1.11 . It was so at the comming of Christ . He c●me vnto his owne , and his owne receiu●d him not . Nay , they reiected him . Act. 4.11 . This , saith S. Peter , is the stone , which was set at nought of you builders . The master builders were the chiefe destroyers : the prime gouernours in the Church , the greatest enemies of Christ , Vnic . Lir. ib. Capto priùs omnium Imperatore , &c. and Christianity . Thus for a time did the Arian faction preuaile against the true Church , hauing gotten the Emperiall Throne to countenance them , by meanes whereof they did sway all things at their pleasure . And thus it hath beene a long time , and continueth to this day in the Church of Roman so that , Leo. ep. 8● . Ecclesiae nomine armamipi , & contra Ecclesi●m dimicatis . wee may well say to them with Leo , Ye are armed with the name of the Church , and yet ye fight against the Church . This may aduise vs , that the truth of Religion is not tyed to multitude and greatnesse . 2. That whereas many excellent priuiledges and comfortable promises belong to the Church , 2 2 That the promises and priuiledges belong onely to the good part . wee must know that the sound and good part onely , and not the corrupt , is capeable of those benefits . I dare not , saith Saint Augustine , speaking of the prerogatiues of the Church , vnderstand this , but of iust and holy men . Aug. con . Don. l. 5. c. 27. Hoc intelligere non audeo , nisi in iustis & sanctis . Therfore S. Paul doth tye the priuiledges to the true Israel of God , the Children of the promise . And S. Peter , the promises , to them that are effectually called . By this wee may see , both that the chiefest and most eminent , yea & the greatest number in the Church , Rom. 9.4 , 6 , 8. Act. 2.39 . if they want true sauing grace , haue no right to the priuiledges and promises of the Church , though they liue in the midst of it . And againe , the poorest member of the Church , that is a true beleeuer ▪ shall sustaine no preiudice , to hinder his happinesse , by being mixed with the wicked : Math. 3.12 . Rom. 3.3 . But the wheate shall be gathered into the Lords garner , the chaffe cast into the fire . 3 3 That a corrupt Church may keepe and conuay to post●rity , the Scriptures , the rule of faith , & the Sacraments . For , saith the Apostle , What if som● did not beleeue ? Shall their vnbeliefe make the faith of God without effect . 3. That a corrupt Church may keepe , and conuay to posterity the Canon of ●●aired Scripture , the forme of knowledge , and rule of faith ▪ and ●holesome doctrine and Sacraments in a generall manner : and yet ouerthrow all , by some particular opposite doctrines , and superstitio●● practices , to the losse of their owne saluation , that so hold and practise . In the greatest deprauation of Religion by Idolatry in the time of the Iewes , it was so . The Booke of God , though it lay dusting and out of vse , yet by the prouidence of God it was kept . The Sacraments , specially Circumcision , was in vse euen in corrupt times , and hypocrites much gloried in the outward circumcision , as we may see by the reproo●es of the Prophets and Apostles . Acts 15.21 . Rom 3 2. The Iewish Synagogue at the comming of our Lord kept these Oracles , and that for vs , Aug. in Psal. 56. Codicem portat Iudaeus , vndè credat Christianus . though they thought not so . The Iew , saith Saint Augustine , carrieth the Booke , whereby the Christian may beleeue . Yea , they did teach many things for the matter very sound , and therefore sitting in Moses Chaire , by teaching Moses doctrine , Math. 23.2 , 3. Christ would haue them so farre at least to bee heard . But yet for all this , marke what the Lord Iesus saith of them , Math. 5.20 . Except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises , yee shall in no case enter into the Kingdome of heauen . Math. 15 9. And againe , In vaine they worship me , teaching for doctrines , mens precepts .

Hereupon , some in a corrupt Church may be saued . Hereupon it followeth , that by reason of these meanes , there may be in a corrupt Church , some that may preserue faith and true Religion , for the substance , as did Zachary the Priest , and Elizabeth his wife , Old Simeon , Nathaniel , Ioseph and Mary , and many more . And vpon this ground , we of the reformed Churches thinke and iudge charitably of our forefathers that liued in those blinde and darke times of Popery , and of such as yet remaine among them , or are intangled by them , vpon conceite of their common clayme of the onely Catholike Church : wee , I say , iudge charitably of them , though they detrude vs all into Hell . For thus wee deeme of their state before God : That as in the times of Apostacie and falling into Idolatry among the Iewes , the Lord had a remnant : Rom. 11.4 . he reserued to himselfe 7000. which neuer bowed the knee to Baal : He had in the Church of-Pergamus , euen where Satans throne was , Reu. 2.13 . those that kept his Name and denied not his Faith : and that in the heate of persecution , Reu. 3.4 . hee had a few names in Sardis , which had not defiled their garments . So we doubt not , but God euer had , hath at this time , and shall haue to the end , many , in the very middest of the Papacie , that doe not know the whole Mysterie of Romish iniquity , but in simplicitie of heart lay hold vpon Iesus Christ , and him alone , for their saluation : They see , according to that light they haue , many corruptions and enormities , bewayle them and shun them , as farre as their strength and measure of knowledge and grace will permit . These , wee say , holding the foundation , though they may build vpon it the hay or stubble of some errours and superstitions ( not destroying the foundation ) may bee saued , through the mercie of God in Christ pardoning their sinnes of ignorance and errour , vpon their generall repentance . We may see the like in the Church of Thyatira , Reu. 2.24 , 25. there were many that had not that learning ( as the false teachers in their vaine-glorious bragging termed it ) nor did know the deepenesse of Satan ; but did hold fast the maine truth , though in much weakenesse : and all that God requireth of them , is , that they be constant in that . In the same manner the Lord speaketh to the Church of Philadelphia , Reu. 3.8 . Thou hast a little strength , and hast kept my Word , and hast not denied my Name . For God doth not so much looke to the measure and quantitie of grace , as to the sincerity and soundnesse of it .

Many godly and learned among them did not by and by , vpon the sight of some corruptions , leaue and forsake the societie of the Church of Rome : Oecolompadius , Capito , Melancthon , and Luther himselfe ; nay , some of them continued in the outward communion of the Romish Church till their dying day , as Erasmus and others , who thought well of the cause or matter of Reformation , but did not approoue Separation , being carried away with the mayne streame of the name of Church , and Mother Church . No maruell therefore , if among vs , we haue of meaner learning , or of the simpler sort , that so harpe vpon that string , that they haue no eare to hearken to Christs Pipe . It is no new thing , to see a child mistake , and cry out after a stranger in stead of the owne Mother : so , why may it not be , that some in their simplicitie may fall into such a misprizion , as to take the Romish Synagogue to be their Mother Church , being indeed not so much as a sound member of it , but as a disease , a Pest or Gangrene in the body ?

It is apparant then , that in a corrupt Church some may be sound , and so be saued : and this we hold of the Church of Rome , as corrupt as it is : for our Lord would neuer haue said of Spirituall Babylon , Reu. 18.4 . Come out of her , my people , if he had none there . And let not our Romanists brag of this our ingenuous confession , and play vpon it , the better to seduce the simple : for in truth , in standeth them in no more stead to patronize their impieties , then the Fathers approouing of the Baptisme of the Donatists and other Heretickes , did countenance their Heresies . For what is the chaffe the better , because it is acknowledged that there is some wheate hid amongst it ? We doe not say absolutely , there is saluation to be found in the Romish Babylon , but , in the middest of so great confusion , there may be saluation for some . There is great difference betweene possibility of saluation , which may be in a corrupt Church ; and infallibility , which is euer without doubt in the true and Orthodoxe Church . Is any so simple , as to commit his whole estate into a Ship full of leakes , whereof there is iust cause of doubt , whether euer it shall safely arriue at the desired Port ; when he may transport it in a sound and safe vessell ? Gen. 7.13 . Noah and all his , if they will not perish in the Deluge , Gen. 19.15 . must get into the Arke . Lot must not tarry in Sodom , if he will be safe and free from the common iudgement . The people of God must , for this very cause , Reu. 18.4 . come out of Spirituall Babylon , both for the danger of infection , by sinne ; and destruction , by meanes of her plagues . Where therefore the doctrine is Orthodoxe and sound , the religious worship , seruice , and Sacraments , for the truth and substance of them , the very same with the prime Churches , and best antiquity , as it is this day ( blessed be God ) in our Church of England , and the rest of the reformed Churches , there is the surest and safest repose for the Christian soule : in this society there is infallible certaintie of saluation : but in an Apostaticall and corrupt Church , as the Romane Church now is , it is not so , though yet God may reserue a remnant , Iude 23. pulling them , as it were , out of the fire : And that , with this Caueat , That they tarry not in Babylon .

Thus we haue seene , that saluation is onely to bee found in the Church : and what that Church is where saluation may be had .

Now let vs come to the third branch : 3 3 By what meanes men are added to the Church . that is , by what meanes , and how men are to be added to the Church , that they may be saued .

The meanes are expressed in this context , 1 1 The Word preached . and are these three : The Word preached : Faith to apprehend it : And the Sacrament of Baptisme to seale and confirme it . Act. 2.37 , 38 , 41. Act. 18.8 . This is all required for the admission of any into the Church : to heare , beleeue , and be baptized .

The Ministery of the Word , is the mayne Ordinance of God , Eph. 4.12 . for the gathering together of the Saints , appointed of God to that end , Mat. 28 20. and to continue in the Church to the end of the world . 1. Pet. 1.23 . Therefore it is called , The incorruptible or immortall seed , whereby wee are regenerated and borne againe ; and The Word of Truth , Iam. 1.18 . wherewith we are begotten of God , to become his deare children , and The first fruits of his creatures : Rom. 1.16 . yea , it is , as S. Paul calleth it , The power of God vnto saluation . Therefore when God would haue any conuerted to the faith , Act. 8.29 , 35. hee sends them this meanes . Philip is commanded to ioyne himselfe neere to the Chariot of the Eunuch , that by his preaching the Eunuch might be ioyned to Christ and his Church . Act. 10.5 , 6. S. Peter is sent for to Cornelius , to teach him and his the way to heauen by Christ . S. Paul must tarry at Corinth , to teach Word of God among them : Act. 18.10 . For , saith the Lord , I haue much people in this Citie . And indeed , the conuerting of soules is a great worke ; and great workes had need of potent and mighty meanes : therefore it pleaseth God to vse his powerfull Word , which , as the Apostle faith , 2. Cor. 10.4 , 5. is mighty through God , to the pulling downe of strong holds , and casting downe of imaginations , and euery high thing that exalteth it selfe against the knowledge of God , and bringing into captiuitie euery thought to the obedience of Christ .

This calleth the Teacher to a serious consideration of the waight of his Calling , and a conscionable regard to discharge it ; hee is put in trust with the precious soules of men , for whom hee must giue account vnto God . Hee is made Gods Steward , Heb. 13.17 . and therefore must bee faithfull . Hee must not keepe away the Bread of life from Gods familie . 1. Cor. 4.2 . The word of reconciliation is committed vnto him : 2. Cor. 5. 19. Yea , necessity is laid vpon him , so that , were he as great as S. Paul himselfe , 1. Cor. 9 16. yet woe be vnto him , if he preach not the Gospell .

This consideration , that the Ministerie of the Word is the meanes of our life : O what esteeme should it cause that sacred Calling to bee of among men ! How beautifull should their feet bee , that bring glad tidings of peace ! How amiable their presence , Col. 1.28 . that present vs to God in Christ ! What haue wee , or what can wee giue to them , proportionable to the good we receiue from God by them , being instrumentally the very Sauiours of our soules ? 1. Tim. 4.16 . Who can open the mouth , or lift vp the hand despightfully against such , to whom hell it selfe is constrained to giue this applause : These men are the seruants of the most high God , Act. 16.16 . which shew vnto vs the way of saluation ?

The neglect of hearing the Word , nay Recusancy & contempt , must therefore needs be a haynous sinne , whatsoeuer salue of excuse may be laid vpon it . Heb. 2.2 , 3. For if the word spoken by Angels was stedfast , and euery transgression and disobedience receiued a iust recompence of reward : how shall we escape , if we neglect so great saluation , offered vnto vs in the Ministery of the Gospell of Christ ? Such men as thus reiect , and put the Word of God from them , if wee will beleeue the Apostle , pronounce a direfull sentence against themselues ; for by the very act of neglect , Act. 13. ●6 . and contempt of the Word , they iudge themselues vnworthy of euerlasting life .

Then how carefull ought we to be , to attend vpon the ordinance of God in the Ministery of his Word ? 2. Cor. 1.18 , 21 Let the preaching of the Crosse , be to the profane world , to them that perish , foolishnesse : but saith the Apostle , Vnto vs that are saued , it is the power of God . For so it hath pleased God , by that which vaine men set so light by , euen by the foolishnesse of preaching , to saue them that beleeue . Let euery soule therefore , that would bee partaker of the grace of life , neglect no good opportunity of hearing . Consider , that life eternall consisteth in the Knowledge of God in Christ , Ioh. 17.3 . and as all Learning , so heauenly Knowledge must enter into the heart by the eare , the sense of hearing being the organe or instrument of learning . Set downe then this resolution in thy heart , with the faithful in the Psalme ; Psal. 85.8 . I wil heare what God the Lord will speake : for he will speake peace vnto his people , and to his Saints : but let not them turne againe to folly .

The second meanes of entrance into the Church , 2 2 Faith to apprehend grace offered . is by beleeuing . This must follow hearing , and goe before Baptisme : for without faith , neither is the Word of force to vs , nor we fit for Baptisme . Heb. 4.2 . The Word preached , saith the Apostle , did not profit them , not being mixed with faith in them that heard it . And the Eunuch desiring Baptisme , is told by Philip , that he must first be a beleeuer : Act. 8.37 . If thou beleeuest , saith he , with all thy heart , thou mayest . Looke into the examples of all that euer were added to the Church , if they will be sound members , they must beleeue , nay , they cannot so much as be admitted into the outward society , but they must at least professe faith , Act. 8.13 . yea euen Simon Magus himselfe . Thus Chrispus beleeued on the Lord , with all his house . Many of the Corinthians hearing , beleeued , and were baptized . And so of all the rest of the Conuerts to Christianity . And there is great reason for it : for no man can be added to the body of the Church , to become a sound member of it , but he must be vnited to the Head Christ Iesus , Ephe. 4.15 , 16. in whom all the members grow vp into a compleate body . Now we are vnited vnto Christ by none other meanes , Eph. 3.17 . but by faith , whereby hee dwelleth in our hearts .

Againe , What is the Church , but a company of beleeuers , a congregation of faithfull men ? Therefore vnlesse a man beleeue , he cannot be of that society . Besides , the Word is the bread of life , the foode of the soule : so that as naturall food cannot sustaine nature , vnlesse it be receiued into the body and digested ; no more can the Word , bee a Word of life to the soule , except it be apprehended by faith . It is a sauing Word onely to them that beleeue . 1. Co. 1.21 .

They therfore that hearing , beleeue not , are in the same , or rather worse condition , then they that heare not at all . For sinnes of knowledge , are greater then sinnes of ignorance , and the meanes , not profited by , doth aggrauate the sin . Yea the sentence is feareful : Mark . 16.16 . that He that beleeueth not , shal be damned . And the very same word that is by vnbeliefe so reiected , shall iudge the incredulous ( that receiue it not by faith ) at the Last day . Ioh. 12.48 .

This should mouingly perswade euery Christian Soule to mixe the Word with faith : considering , that as the means of vniting to the Church , on Gods part , is the liuely voice of his Word preached , so on mans part the effectuall meanes is faith . Nay , God for our greater incouragement hath promised to his , both the meanes , and efficacy thereof . For the meanes , see the Prophet Esay : Isai. 30.20 , 21. Though , saith the Prophet , the Lord giue you the bread of aduersity , and the water of affliction , yet shall not thy teachers be remoued into a corner any more , but thine eyes shall see thy teachers : And thine eares shall heare a word behind thee , saying , This is the way , walke in it . And as for the efficacie , God hath bound himselfe so to assist his outward ordinance , that his inward working grace shall concurre with it : Ier. 31.33 . I wil put my Law in their inward parts , and write it in their hearts , saith the Lord .

This also may be a touchstone , to try vs , whether we bee indeede vnited to the Church of God , or in outward shew onely : for we see euidently , that none are incorporated into the body of Christ , but the true Beleeuers . And who are those true beleeuers ? Take these briefe notes of them .

1. A true beleeuer doth rely only vpon the mercie of God in Christ , whose mercy he doth so account his al sufficient merit , Psal. 73.25 . that he professeth vnfainedly that he hath none in heauen but the Lord , and none on earth but he . 2. The true Beleeuer liueth no longer in the former course of his ignorance and sinne , he walkes not after the flesh , but after the Spirit , becomming , by the power of the death of Christ , dead to sinne . 3. The true Beleeuer doth expresse his faith by his workes : knowing that it is not idle , but worketh by loue . 4. The true beleeuer is constant in his way of piety and vertue , that he may attain to the end of his faith , the saluation of his soule : for he knoweth well , that he cannot receiue the Crowne of life , vnlesse he be faithfull to the death .

The Sacrament of Baptisme is the third meanes of entring into the Church : 3 3 The Sacrament of Baptisme . for the couenant being propounded in the Word , and accepted and imbraced of the beleeuer by faith , is ratified and confirmed by the Seale of Baptisme ; and so saluation , as by a deede vnder hand and seale , is effectually conuaied vnto vs . Therefore Baptisme is called by S. Peter , 1. Pet. 3.21 . The like figure , which now saueth vs , because it is not a naked or bare signe of our regeneration and saluation but an effectuall seale , organe , and instrument , to conuay , and as it were , to set the very stampe and Character of Sauing grace vpon the soule of euery faithfull Christian. Hence is that of S. Ambrose , Amb. de voc. Gent. l. 1. c. 5. Origo verae vitae , veraeque iustitiae in Regenerationis posita est Sacramento , &c. The originall of true life , and of true righteousnesse , is grounded in the Sacrament of Regeneration . Sutable to this Antiquity , is the moderne doctrine of our Christian Church . Article 27. Baptisme ( saith our Church of England ) is not onely a signe of profession , and marke of difference , &c. but is also a signe of regeneration or new birth , whereby , as by an instrument , they that receiue Baptisme rightly , are grafted into the Church , &c. Yea , Caluin himselfe is so plaine , for the efficacy of the Sacrament , and to shew that it is not a bare signe ; Rom. 6.3 . that he proueth out of the Epistle to the Romanes , Quòd per Baptismum , Calu. Inst. l. 4. c. 15. §. 5. Christus nos mortis suae fecerit participes , vt in eam inseramur : That by Baptisme Christ hath made vs partakers of his death , that we may be ingrafted into it . And immediately after , in the very next words he saith , Qui Baptismum , eâ quâ debent side accipunt , verè efficaciam mortis Christisentiunt . They that receiue Baptism with such faith as they ought , doe truely feele the efficacie of Christs death , euen as the young graffe receiueth sap from the stock into which it is set . And afterwards he calleth Baptisme , Tit. 3.5 . with S. Paul , Lauacrum regenerationis & renouationis : the Lauer or washing of regeneration and renouation : Noting thereby the force of Baptisme .

Calu. Inst. l. 4. c. 16. § 17. Againe , Caluin in another place defending the Baptisme of infants against Anabaptists , and speaking of the state of infants in Baptisme , saith , Eos vt viuificet , sui participes facit : That Christ , to the end he may make infants capable of life , hee maketh them partakers of himselfe . And a little after he taketh away this Anabaptisticall obiection : Quomodo regenerantur infantes , nec boni nec mali cognitions praediti ? How can infants be regenerate , say the Anabaptists , seeing they know neither good nor euill ? Whereunto Caluin answereth , Opus Dei , etiamsi captui nostro non subiaceat , non tamen esse nullum : The worke of God , though it be not subiect to our capacity , yet it doth not therefore cease to be .

Thus we see , that Baptisme is an effectuall meanes of our entrance into the Church of God . They are therefore worthy of seuere reproofe , who either out of error , vnderualuing the excellency of this Sacrament , or through negligence , conceiting there is no such necessity of it , doe sinfully omit and deferre the seasonable vse of Baptisme . Such must suffer themselues to be informed in the truth , and know , that there is as expresse a mandate for Baptisme , as there is for teaching , hearing , praying , or any other pious or morall duty . He that said , Mat. 28.19 , 20. Go and teach , said also , Baptize them . The Apostle did not simply say to those whom he directed in the way to saluation , Act. 2.28 . Repent ye , but withall he addeth , and be baptized euery one of you , for the remission of sinnes . And it was according to the Lords charge giuen in the Apostles commission : which is , that they teach men to obserue whatsoeuer he had commanded them . So then though it be not of that absolute necessitie , that infants dying without it , when it cannot conueniently be had , should bee damned , according to the Romish bloody position : yet seeing there is the necessity of precept , men must take heed of neglecting so waighty a dutie . If the Iew for the neglect of Circumcision was to be cut off , Gen. 17.14 . how shall the Christian be excusable ? Heb. 2 3. How shall hee escape for the omitting of so great a Sacrament ?

Thus we haue seene the meanes , The Author or efficient , by whom men are added to the Church . whereby men are added to the Church , The Word , Faith , and Baptisme : the next point is , The Author of this addition ; and that is , The Lord : The Lord added to the Church such as should be saued . The Rhemists adde the Pronoune , Our Lord , as their vsuall manner is , contrary to their vulgar Latine Edition , which yet they pretend in their Translation exactly to follow . It is in truth a grosse abuse of the sacred Text , to adde so many hundred Pronounes , more then euer God made ; and yet cauill at our Translation , for turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the word Congregation , whereas it is the most proper signification of the word . But it is worth the noting , to obserue how they are constrained sometime to translate The Lord , and not Our Lord , seeing in themselues the absurdity of it : as in Matthew , where it is said , Mat. 22 24. The Lord said vnto my Lord : there they leaue out the Pronoune , perceiuing how odde and harsh the tone would be , to translate it , Our Lord said to my Lord . These Pronounists doe so glory in the phrase , that it is become a distinguishing note of a Romish Catholike , insomuch that if any will symbolize with them , he must speake in their language , as some , to please them , doe .

To come to the point , It is the Lord that doth adde to the Church such as shall be saued . Gen. 9.27 . God must perswade Iaphet : it is he that must inlarge him , that he may dwell in the tents of Shem. Ioh. 17.6 . He giueth vnto Christ such as are ordained to life ; otherwise there is a plaine impossibility of our vnion with Christ and his Church . For our Sauiour doth peremptorily affirme , Ioh. 6.44 , 65. that no man can come vnto him , except the Father draw him ; and except it were giuen vnto him of his Father . The meanes without this efficient cannot be effectuall . 1. Cor. 3.6 , 7. Paul planted , Apollo watered , but God gaue the increase : without whom , neither he that planteth is any thing , neither he that watereth . Act. 16.14 . God opened the heart of Lydia , before she could profitably attend to S. Pauls preaching . If his Spirit doe not inwardly coworke with the outward voice , it shall but beate the ayre in vaine .

The reason is euident : for mans deadnesse is such , that he can no more mooue toward heauen , Eph. 2.1 , 2. so much as one step , then a dead man can rise of himselfe .

Nay , there is in the corrupt nature of man , an opposite disposition & willingnesse to remaine in the state of sin , like Lot , to linger in Sodom : so that there is naturally a reluctation and striuing against the worke of Grace : which remaining in the regenerate in part , causeth them , that they cannot alwayes doe the good that they would .

Againe , the worke of conuersation and regeneration is a miraculous worke , greater then the worke of creation , and therefore requireth a diuine power to effect it . In the first Creation there was no let : God said the word , and the creatures had their being instantly : but in the worke of Regeneration there are many obstacles , Satan , the world , the flesh : not that any thing can hinder the effect of Gods omnipotencie , but in respect of vs .

This confuteth the errour of freedome of will to good in man by nature ; whether wholly as the Pelagians held ; or in part , as our Romists maintaine . The right Christian and Catholike veritie is , with S. Paul , by a negatiue , to exclude nature , and extoll grace , 1. Cor. 15.10 . whereby nature of nilling , is made willing . For it is God that worketh in vs both to will and to doe . Phil. 2.13 . Nos volumus , sed Deus dat vt velimus . We will , saith a Father , but God doth giue vs that power to will .

Is any man partaker of this grace , is he drawne of God , hath the Lord added him to his Church ? Let him giue his Name the praise , 1. Tim. 1.13 . and confesse with the Apostle , that he hath obtained mercy . For indeed it is a great mercy of God , to be taken out of the slauery and bondage of Satan , and to be put into the Lords seruice , Rom. 6.22 . which is perfect freedome , and hath for the end , euerlasting life .

To conclude this point ; Doth any desire to bee sincerely vnited vnto the Church of Christ ? Let him goe to the Fountaine of this grace , and cry with them in the Song of Salomon , Draw me , Cant. 1.4 . Psal 86.11 . we will runne after thee . And with Dauid , Vnite my heart , to feare thy name . And with the Prodigall , O Lord , make me as one of thy houshold seruants .

The time of this addition to the Church , The time and continuance of this addition . is heere said to be daily , or from day to day : it shall not faile , to the last day , nor time be any more , when the number of the elect is once compleate . Math. 24.22 . Yet it is not so to be vnderstood , as if the increase of the Church should be alwaies apparant , and in a flourishing eminencie , as our Rhemists vpon this Text would haue it : for we know by the Word of God , that there must be Apostasie and falling into error , in these last times , as was said before .

The consideration of the time is of excellent vse . It sheweth the patience of God , 2. Pet. 3.9 . in waiting so long from day to day for our conuersion . 1. Pet. 3.20 . Gen. 6.3 . It was great to the old world , when the long suffering of God waited in the dayes of Noah , by the space of 120. yeeres : but it was nothing to the time of the Gospel , from the first , to the second comming of Christ . This aduiseth vs , to take speciall notice of the day of our visitation . For through the tender mercy of our God , Luk. 1.78 . the day-spring from an high hath visited vs . Haue we the light ? Let vs walke in it , while we haue it , and pray the Lord to send it , to them that sit in darkenesse .

Againe , let vs not rashly censure , nor vncomfortably despaire of those that are without : The Lord addeth to his Church daily : therefore let vs , while there is time , both hope , and helpe forward the worke of God . Math. 20.3 . All are not called in in the prime of the day , but some at the third , some at the sixt , some at the eleuenth houre . He that is to day , with Saul , a persecuter , may be to morrow a Conuert , and professe that which before hee persecuted . We say , Hee runnes farre , that neuer returnes . But know , that none can outrunne God , when hee will fetch him home to himselfe .

The happines of those that are added to the Church . To close vp this matter in briefe ; See here in the last place , the happinesse of those that are added to the Church : it is in one word , Saluation ; being made the seruants of God , and becomming of his family , which is the Church , They haue , saith the Apostle , Rom. 6.21 . their fruit in holinesse , and the end , euerlasting life . They are kept by the power of God , through faith , 1. Pet. 1.5 . vnto saluation . They are safe in the Arke , whilest the world of the wicked perish in the Deluge . They are in the little Zoar of Gods Church , Gen. 19 22. Psal. 144.15 . out of the danger of the fire of Gods wrath . Happie are the people that are in such a case , yea thrice happy are they that haue the Lord for their God .

What can allure vs to be of this societie , if this motiue of eternall happinesse preuaile not with vs ? Men desire to bee free of those Corporations , that haue great immunities and priuiledges : then know , that no citie can compare with the heauenly Ierusalem : no societie comparable to the Communion of Saints .

How prophane then and blasphemous is the conceit of wicked worldlings , Mal. 3.14 . Iob 21.14 . that say , It is in vaine to serue God : and what profit is in Religion and religious walking before the Lord : and count the proud and wicked , like themselues , the onely happy men ? What a lamentable thing is it , that the god of the world should so blinde their eyes , 2. Cor. 4.4 . that they should not see their owne miserie , and the contrary happines of Gods people , Luk. 16.23 . till with the rich Glutton , it be too late ?

As for those that haue their part in this happines , let them goe on cheerefully , 1. Cor. 15.58 . abounding in the worke of the Lord : forasmuch as they know , that their labour is not in vaine in the Lord . 1. Pet. 1.3 , 4. Let them from the bottome of their hearts , say , Blessed be the God and Father of our Lord Iesus Christ , which , according to his abundant mercie , hath begotten vs againe vnto a liuely hope , by the resurrection of Iesus Christ from the dead , to an inheritance incorruptible and vndefiled , and that fadeth not away , reserued in heauen for vs . Amen .

FINIS .
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