The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

1. Though it be a General Assembly, yet it is but one. ^eThere be threescore Queens, and fourscore Concubines, and Virgins without number: but my Dove, my undefiled is but one: she is the only one of her Mother. Indeed there be two parts of this One Church: Triumphant in Heaven, and Militant on Earth. The Triumphant part is a company of Justified spirits, triumphing over the flesh, world, and devil: spirits, I say, for ^*bodies are not yet ascended. They have two happy privileges. 1. To rejoice in the conquest over sin and death: the most righteous man living is in praelio, in a continual warfare. But so are the other: for Saint John saith, ^fThere was war in Heaven. This must be understood of heaven on earth; where there is no truce with Satan; Pax cum Deo, bellum cum diabolo: We have peace with God, but (on this condition, that) war with the devil. Therefore so run the promises, Uincenti dabitur: To him that overcomes, shall be given ^gPalms: to show that they had been warriors, are now conquerors, 1. To praise God continually, and to sing ⟨p. 55⟩Amen: Blessing and glory, thanksgiving and honour be unto God for ever and ever.

1. Though it be a Generall Assembly, yet it is but one. ^eThere be threescore Queenes, and fourescore Concubines, and Virgins without number: but my Doue, my vndefiled is but one: shee is the onely one of her Mother. Indeed there be two parts of this One Church: Triumphant in Heauen, and Militant on Earth. The Triumphant part is a company of Iustified spirits, triumphing ouer the flesh, vvorld, and diuell: spirits, I say, for ^*bodies are not yet ascended. They haue two happy priuiledges. 1. To reioyce in the conquest ouer sinne and death: the most righteous man liuing is in praelio, in a continuall warfare. But so are the other: for Saint Iohn saith, ^fThere was warre in Heauen. This must be vnderstood of heauen on earth; vvhere there is no truce with Satan; Pax cum Deo, bellum cum diabolo: We haue peace with God, but (on this condition, that) warre with the diuell. Therefore so runne the promises, Uincenti dabitur: To him that ouercomes, shall be giuen ^gPalmes: to shew that they had been warriours, are now conquerours, 1. To praise God continually, and to sing ⟨p. 55⟩Amen: Blessing and glory, thankesgiuing and honour be vnto God for euer and euer.

1. eCant. 6. 8.
2. *Except our Saviours, and the bodies of Enoch and Elijah, and of those Saints that rose at Christs Resurrection, of which yet many Divines doubt.Except our Sauiours, and the bodyes of Enoch and Elias, and of those Saints that rose at Christs Resurrection, of which yet many Diuines doubt.
3. fReve. 12. 7.Reue. 12. 7.
4. gReve. 7. 9.Reue. 7. 9.

The militant part is a company of men living under the cross, and desiring to be with Christ. They suffer, and this is their way to glory; ^hthrough much tribulation entering into the kingdom of God. They desire dissolution, being ⁱwilling rather to be absent from the body, and to be present with the Lord, not simply and absolutely desiring death: but first that they might leave sinning, and so cease to displease God: and then to come nearer to their blessed Saviour, whose love hath ravished their hearts. Now this militant Church may have many parts: as the Ocean sea is but one, yet distinguished according to the Regions upon which it lies. So there is the Spanish Ocean, the English Ocean, the German Ocean. There is a Church in England, a Church in France, a Church in Germany: yet there is but one militant Church. Multa Ecclesiae, una Ecclesia; saith S. Augustine. One Sun, many beams; one Kingdom, many shires; one tree, many branches.

The militant part is a company of men liuing vnder the crosse, and desiring to be with Christ. They suffer, and this is their way to glory; ^hthrough much tribulation entring into the kingdome of God. They desire dissolution, being ⁱwilling rather to be absent from the body, and to bee present with the Lord, not simply and absolutely desiring death: but first that they might leaue sinning, and so cease to displease God: and then to come neerer to their blessed Sauiour, whose loue hath rauished their hearts. Now this militant Church may haue many parts: as the Ocean sea is but one, yet distinguished according to the Regions vpon which it lies. So there is the Spanish Ocean, the English Ocean, the German Ocean. There is a Church in England, a Church in France, a Church in Germany: yet there is but one militant Church. Multa Ecclesiae, vna Ecclesia; saith S. Augustine. One Sunne, many beames; one Kingdome, many shires; one tree, many branches.

1. hAct. 14 22.
2. i

2. We must note, that Christ is the alone head of his Church, and can have no other partner to share with him in this dignity. ^kJesus Christ is the corner stone, in whom all the building fitly framed together, grows unto an holy Temple in the Lord. He doth not only by his authority govern it, but also by his grace quicken it: so that we live not, but Christ liveth in us. ^lLet us hold the head, from which all the body by joints and bands having nourishment ministered, increaseth with the increase of God. He requires no deputy, he needs none. For ^mwheresoever you are gathered together in my name, I am in the middest of you. Now every Commission ceaseth in the presence of him that gives it.

2. We must note, that Christ is the alone head of his Church, and can haue no other partner to share with him in this dignity. ^kIesus Christ is the corner stone, in whom all the building fitly framed together, growes vnto an holy Temple in the Lord. Hee doth not onely by his authority gouerne it, but also by his grace quicken it: so that wee liue not, but Christ liueth in vs. ^lLet vs hold the head, from which all the body by ioynts and bands hauing nourishment ministred, increaseth with the increase of God. He requires no deputy, he needs none. For ^mwheresoeuer you are gathered together in my name, I am in the middest of you. Now euery Commission ceaseth in the presence of him that giues it.

1. kEphes. 2. 21.
2. lCol. 2. 19.
3. m

3. We must know, that there is no salvation out of this Church; such as never become members of it, must eternally perish: they that are true members, shall be saved. ⁿIf they had been of us, they would have continued with us: but they went out from us, that it might be manifest they were not of us. ^oWithout are dogs and scorners, &c. All out of the Ark perished in the waters. ^pThe Lord added to the Church daily such as should be saved. First, because there is no means of salvation out of it; no word to teach, no Sacraments to confirm. And especially because out of the Church there is no Christ, and out of Christ no salvation. Who have not the Church their Mother, cannot have God their Father. This teacheth us to honour our Mother, and like little children to hang at her breasts for our sustenance. ^qSuck and be satisfied with the breasts of her consolations, milk out and be delighted with the abundance of her glory. Run not to strange nurses for poison, when you may have pure milk of your own mother. ^rDesire like babes, that sincere milk of the Gospel, that ye may grow by it. Qualis nutritio, talis complexio. The complexion of your manners, the disposition of your lives, will witness whose children they are.

3. Wee must know, that there is no saluation out of this Church; such as neuer become members of it, must eternally perish: they that are true members, shall be saued. ⁿIf they had beene of vs, they would haue continued with vs: but they went out from vs, that it might be manifest they were not of vs. ^oWithout are dogs and scorners, &c. All out of the Arke perished in the waters. ^pThe Lord added to the Church daily such as should bee saued. First, because there is no meanes of saluation out of it; no word to teach, no Sacraments to confirm. And especially because out of the Church there is no Christ, and out of Christ no saluation. Who haue not the Church their Mother, cannot haue God their Father. This teacheth vs to honour our Mother, and like little children to hang at her brests for our sustenance.

The general assembly: this is the property of the Church; General. It is Catholic in three respects; of ⟨p. 57⟩Time, of Persons, of Place. 1. Of Time, because the Church had a being in all ages, ever since the Promise was given to our first Parents in Paradise. If there had been a time when no Church had been on earth, the world should have then perished: for it stands for the Elects sake. 2. Of persons; for it consists of all degrees and sorts of men; rich and poor, Princes and subjects, bond and free. There is no order nor state excluded, if they exclude not themselves. ^sChrist is the Propitiation for our sins. He may be so indeed for the sins of John, and the Disciples, but how appears it for mine? yes; ^tnot for our sins only, but for the sins of the whole world; every condition of believers. 3. Of Place, it is gathered from all parts of the earth; especially under the new Testament. ^uWheresoever this Gospel shall be preached in the whole world. When Christ gave his Apostles their Commission, he gave also the whole world for their Parish. Go teach all nations, and baptize, &c.⁴

The generall assembly: this is the property of the Church; Generall. It is Catholike in three respects; of ⟨p. 57⟩Time, of Persons, of Place. 1. Of Time, because the Church had a beeing in all ages, euer since the Promise was giuen to our first Parents in Paradise. If there had beene a time when no Church had beene on earth, the world should haue then perished: for it stands for the Elects sake. 2. Of persons; for it consists of all degrees and sorts of men; rich and poore, Princes and subiects, bond and free. There is no order nor state excluded, if they exclude not themselues. ^sChrist is the Propitiation for our sinnes. He may be so indeed for the sinnes of Iohn, and the Disciples, but how appeares it for mine? yes;

Thus we see the property of this Church, Catholic or General. It is one, but not tied to one time, nor one place, nor one person: it is Catholic to all times, to all places, to all persons. Augustine says that the Donatists in his days would have tied the Church to Cartenna in Africa: as the Papists in our days to Rome in Italy. How is it then a General assembly? Thus that Antichristian rabble, which have almost nothing in their mouths but the Church, the Church; yet do mostly infringe the liberties of the Church, and hedge it in. All of them have made the Catholic Church, to be nothing else but the Roman Church; and some of them the Roman Church to be nothing else but the Pope. So in effect Papa virtualiter est •ota Ecclesia; say they. The Anabaptists imagined a Church like the Tick, all body and no head: the Papists have made a Church like the Toadstool, all head and no body. What a monster is their Pope, that will be all in all; eye and tongue, body and head, & tail too? As Caligula ⟨p. 58⟩took off the head of Jupiter, and set on another of his own: so they have smitten off Christs head, and set on the Pope. Let them take their imaginary head: say we only to Christ: Whom have we in heaven but thee? and on earth none besides thee. Our dependence be for ever on our Head the Lord Jesus.

Thus we see the property of this Church, Catholike or Generall. It is one, but not tyed to one time, nor one place, nor one person: it is Catholike to all times, to all places, to all persons. Augustine sayes that the Donatists in his dayes would haue tyed the Church to Cartenna in Africa: as the Papists in our dayes to Rome in Italy. How is it then a Generall assembly? Thus that Antichristian rabble, which haue almost nothing in their mouthes but the Church, the Church; yet doe mostly infringe the liberties of the Church, and hedge it in. All of them haue made the Catholike Church, to be nothing else but the Romane Church; and some of them the Romane Church to be nothing else but the Pope. So in effect Papa virtualiter est •ota Ecclesia; say they. The Anabaptists imagined a Church like the Ticke, all body and no head: the Papists haue made a Church like the Toadstoole, all head and no body. What a monster is their Pope, that will bee all in all; eye and tongue, body and head, & taile too? As Caligula ⟨p. 58⟩

Before I leave this point, I desire to express two things: one for distinction, the other for instruction. First for distinction betwixt this General assembly, and particular Churches: then for instruction, to show who be true members of this Catholic Church.

Before I leaue this point, I desire to expresse two things: one for distinction, the other for instruction. First for distinction betwixt this Generall assembly, and particular Churches: then for instruction, to shew who bee true members of this Catholike Church.

1. The main difference between them consists in this: that the Catholic Church is always invisible, the members thereof only known to God: particular Churches are sometimes invisible, and lying hid; other times manifest in the open profession of Christs name. As the Moon is eft-sons eclipsed or clouded, and often shineth in the full.

1. The maine difference betweene them consists in this: that the Catholike Church is alwaies inuisible, the members thereof only knowne to God: particular Churches are sometimes inuisible, and lying hid; other times manifest in the open profession of Christs name. As the Moone is eft-soones ecclipsed or clouded, and often shineth in the full.

1. It lies hid through want of the word preached, and public administration of the Sacraments. So it was in the days of Elijah, when he wished to die; ^aI only am left. Strange Apostasy, when so notable a Prophet could not discern the Church! yet; vers. 18. I have left seven thousand, that never bowed their knees to Baal. So it was in the reign of Asa; ^bFor a long season Israel hath been without the true God without a teaching Priest, and without the Law. The Papists demand where our Church was before the days of Luther: we answer, that an universal Apostasy was over the face of the world, the true Church was not then visible: but the grain of trueth lay hid under a great heap of popish chaff. But this invisibility doth not prove a nullity. They cannot impugn the antiquity of our Church, unless they convince themselves. For the Church of England holds no other doctrine then that the Church of Rome primarily did hold, and that which S. Paul delivered to them in sacred writing; Justification ⟨p. 59⟩only by the blood of Christ. If they be fallen from this, who can blame us for falling from them? It was high time to leave them, when they left the Lord Jesus. So long as we preserve the truths antiquity, we must smile at their fond objection of novelty. The Church of God is Catholic, not Roman Catholic: that's just as foolish a phrase, as the by-word of Kent and Christendom. Particular and universal are contradictories. If we have any thing from them, that they had from God; it is our blessing that we have kept it, their woe that they have lost it. Esau's blessing and birth-right is lost to himself, and given unto Jacob. They have not so much reason to boast, as we to rejoice.

1. It lies hid through want of the word preached, and publike administration of the Sacraments. So it was in the dayes of Elias, when hee wished to die; ^aI onely am left. Strange Apostacie, when so notable a Prophet could not discerne the Church! yet; vers. 18. I haue left seuen thousand, that neuer bowed their knees to Baal. So it was in the raigne of Asa; ^b

Our Church had a substantial being before, but hath gotten a better being by the repurgation of the Gospel: which is maintained by our Christian Princes, justly styled Defenders of the ancient Faith. It was Gods Floor before, though full of chaff: but now since ^che that hath his fan in his hand hath purged it, it is clearer in show and substance. It was before a wedge of pure gold, but usurped by the hands of Impostors: that by their mixtures, and sophistications for gain and sinister respects, augmented it into a huge body and mass. It had the tincture of gold still, but mingled with the dross of traditions, superstitions, will-worships. You ask where was the gold? show us the place. We answer, it was in that mass: now for extracting and purifying it from the dross, God gave us the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then forsake his: the time was that the whole world seemed to groan, factum see videns Arrianum, beholding it self made Arian; yet God had his number. Sardis is said to be dead, ^dthou hast a name that thou livest, but thou art dead: yet there be ^ea few names in Sardis, which have not defiled their garments. When ordinary means fail, by extraordinary the Lord gathers his elect. The Israelites in the wilderness ⟨p. 60⟩wanted both Circumcision and Passover, yet GOD made supply by Manna, and the Pillar of the cloud.

Our Church had a substantiall being before, but hath gotten a better being by the repurgation of the Gospell: which is maintained by our Christian Princes, iustly stiled Defenders of the ancient Faith. It was Gods Floore before, though full of chaffe: but now since ^chee that hath his fanne in his hand hath purged it, it is clearer in shew and substance. It was before a wedge of pure gold, but vsurped by the hands of Impostors: that by their mixtures, and sophistications for gaine and sinister respects, augmented it into a huge body and masse. It had the tincture of gold still, but mingled with the drosse of traditions, superstitions, will-worships. You ask where was the gold? shew vs the place. We answer, it was in that masse: now for extracting and purifying it from the drosse, God gaue vs the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then forsake his: the time was that the whole world seemed to groan, factum se videns Arrianum, beholding it selfe made Arrian; yet God had his nūber. Sardis is said to be dead,

2. A Church is visible when it flourisheth: not that the faith and secret election of men is seen; but there are apparent signs by frequenting the Sanctuary, and submitting themselves to the Ministry of the Word. Now this visible Church is a mixed company of men professing the faith. I call it mixed, for in it are both believers and hypocrites, corn and tares: it is a band of men, where be some valiant soldiers, and many cowards. It is called a Church from the better, not from the greater part. The ungodly, though they are in the Church, are not of the Church: as the superfluous humours in the veins are not parts of the body, but rather the sickness of it. These profess veram fidem, sed non verè; the true faith, but not truly. Hence it appears, that there be two sorts of members in the Church: members before God, such as beside the outward profession keep a pure heart, a good conscience, and faith unfeigned. Members before men, such as have only the colour and husk of Religion, in heart denying the power of godliness: yet these are by us to be esteemed members, according to the rule of charity judging the best.

2. A Church is visible when it flourisheth: not that the faith and secret election of men is seene; but there are apparant signes by frequenting the Sanctuary, and submitting themselues to the Ministery of the Word. Now this visible Church is a mixt company of men professing the faith. I call it mixt, for in it are both beleeuers and hypocrites, corne and tares: it is a band of men, where be some valiant souldiers, and many cowards. It is called a Church from the better, not from the greater part. The vngodly, though they are in the Church, are not of the Church: as the superfluous humours in the veynes are not parts of the body, but rather the sicknesse of it. These professe veram fidem, sed non verè; the true faith, but not truly. Hence it appeares, that there be two sorts of members in the Church: members before God, such as beside the outward profession keepe a pure heart, a good conscience, and faith vnfained. Members before men, such as haue onely the colour and huske of Religion, in heart denying the power of godlinesse: yet these are by vs to be esteemed members, according to the rule of charity iudging the best.

2. Now for Instruction, what I have to say consists in the examination of two points. First, whether the Church of England be a part of this Catholic Church: then next, whether the Church of Rome have the same prerogative.

2. Now for Instruction, what I haue to say consists in the examination of two points. First, whether the Church of England be a part of this Catholike Church: then next, whether the Church of Rome haue the same prerogatiue.

For our selves; the most infallible mark of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospel. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortal seed, by the Word of GOD which abideth for ever: not of traditions, miracles, dreams; but of this incorruptible seed. And when they are borne ⟨p. 61⟩anew, feeds them with sincere Milk out of her two breasts, the two Testaments. This you know in your con sciences to be true in our Mother: she doth not give us pro lacte venenum, but milk; even the same that Christ himself put into her breasts. When we grow strong, she gives us meat, not bones: troubles us not with the subtleties of the Schools; that have Plus argutiarum quàm doctrinae, plus doctrinae quàm usus: but Quod accepit a Domino, what shee hath received of the Lord; neither more nor less, but just weight. She doth not say, Haec dicit Papa, but Haec dicit Dominus: not thus saith the Pope in his Decretals, but thus saith the Lord in his Scriptures. She doth ^gsay the truth in Christ, and lieth not, her conscience bearing her witness in the holy Ghost. She doth not sophisticate truth, not mingle wine with water, not daub the walls of Gods house with untempered mortar: not build upon the foundation straw & stubble: not adulterate the Word; like a lustful man, whose end is not to increase mankind, but to satisfy concupiscence. O then let us hang upon her lips, that preserve this true knowledge: and say with Peter; ^hLord, to whom should we go? Thou hast the words of eternal life.

For our selues; the most infallible marke of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospell. That is the true Mother and Spouse of Christ, that brings forth children to him ^fof immortall seed, by the Word of GOD which abideth for euer: not of traditions, miracles, dreames; but of this incorruptible seed. And when they are borne ⟨p. 61⟩

Thus we have proved the truth of our Church by Scripture: but our adversaries oppose the sufficiency of this proof, by disabling the Scriptures. They say we cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witness of man subject to error, is nothing to the testimony of GOD that cannot err. Therefore the Scripture is called the ⁱTestimony, because it bears witness to it self. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depends on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is under the Law. But they object, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that general faith whereby we believe Scripture to be Scripture: but that justifying faith whereby we attain salvation. And this comes by the voice of the Church, not of it self, but as it is the ministry of Gods Word. John is but Uox clamantis, Christ is Verbum clamans. Particular Churches have erred; therefore the best security from error is in the Scriptures.

Thus wee haue prooued the truth of our Church by Scripture: but our aduersaries oppose the sufficiencie of this proofe, by disabling the Scriptures. They say wee cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witnesse of man subiect to error, is nothing to the testimony of GOD that cannot erre. Therefore the Scripture is called the ⁱTestimonie, because it beares witnesse to it selfe. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depēds on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is vnder the Law. But they obiect, that Faith comes by ⟨p. 62⟩²hearing, and hearing by the voice of the Church. Paul intends there not that generall faith whereby wee belieue Scripture to be Scripture: but that iustifying faith whereby we attaine saluation. And this comes by the voice of the Church, not of it selfe, but as it is the ministerie of Gods Word. Iohn is but Uox clamantis, Christ is Verbum clamans. Particular Churches haue erred; therefore the best securitie from error is in the Scriptures.

This is a Lesbian rule, able to decide all Controversies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that pervert it, it suffers martyrdom, and may not be heard declare it self. The Papist in expounding Scripture after his own fancy, makes himself Judge, not the Scripture. But all their drift is with Gods loss to promove the Popes gain. He must be Judge, yea he shall be an unerring Judge. Yet if the Pope have this infallibility, I wonder what need there is of Councils. Here they fly to distinctions, as to familiar spirits. The Pope may err Argumentativè, not Definitivè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How prove they such an exposition of the Scripture? Here they fly to the Pope, he so expounds it. How prove they the Pope cannot err? Here straight they fly back again to Scripture; Peter, I have prayed for thee that thy faith shall not fail. These hang gather like a sick mans dream. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only prove the Pope by the Scripture, spite of their teeth they prefer the Scripture above the Pope.

This is a Lesbian rule, able to decide all Controuersies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that peruert it, it suffers martyrdome, and may not be heard declare it selfe. The Papist in expounding Scripture after his owne fancie, makes himselfe Iudge, not the Scripture. But all their drift is with Gods losse to promoue the Popes gaine. He must be Iudge, yea he shall be an vnerring Iudge. Yet if the Pope haue this infallibility, I wonder what need there is of Councells. Here they fly to distinctions, as to familiar spirits. The Pope may erre Argumentatiuè, not Definitiuè: in his chamber, not in his chaire: Personaliter, non Formaliter: as man, not as Pope. How proue they such an exposition of the Scripture? Here they fly to the Pope, hee so expounds it. How prooue they the Pope cannot erre? Here straight they fly back againe to Scripture; Peter, I haue prayed for thee that thy faith shal not faile. These hang gether like a sick mans dreame. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only proue the Pope by the Scripture, spight of their teeth they preferre the Scripture aboue the Pope.