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

But further they object the continuance of their succession. We answer, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by us granted, what never shall be by them proved, that Peter is succeeded by the Pope: Yet as Matthias succeeding Judas was never the worse, so the Pope succeeding Peter is never the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Roman Church, Baptism is rightly for the substance of it administered; therefore it is a true Church. Indeed they have the outward washing, but quite overthrown the inward; which stands in justification by the imputed righteousness of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptism severed from the preaching of the Gospel, is of no more force, then a seal when it is plucked off from the Indenture. Indeed truly, though they have Baptism, yet it belongs not to them, but to a hidden Church among them. For doubtless God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lantern belongs not properly to the Lantern, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thieves hand: it no more proves them a true Church, then that purse proves the thief a true man. The Lord of his goodness, that hath given them the sign of the Grace, give them also the grace of the sign, true washing away of their sins in the blood of Christ.

But further they obiect the continuance of their succession. We answere, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by vs granted, what neuer shall be by them proued, that Peter is succeeded by the Pope: Yet as Matthias succeeding Iudas was neuer the worse, so the Pope succeeding Peter is neuer the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Romane Church, Baptisme is rightly for the substance of it administred; therefore it is a true Church. Indeed they haue the outward washing, but quite ouerthrowne the inward; which stands in iustification by the imputed righteousnesse of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptisme seuered from the preaching of the Gospel, is of no more force, then a seale when it is plucked off from the Indenture. Indeed truly, though they haue Baptisme, yet it belongs not to them, but to a hidden Church among them. For doubtlesse God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lanthorn belongs not properly to the Lanthorne, but to the Passenger. That Sacrament in the assembly of Rome, is like a true mans purse in a thiefes hand: it no more proues them a true Church, then that purse prooues the theefe a true man. The Lord of his goodnesse, that hath giuen them the signe of the Grace, giue them also the grace of the signe, true vvashing away of their sinnes in the bloud of Christ.

Some have objected, and they seem to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proves them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gains in their eye. I hope they will not confess their Pope Antichrist, to have us grant ⟨p. 71⟩them a true Church. Therefore some of them have affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not he be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoever, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a member of the Church, but as an Usurper. So the Pirate sits in the Merchants ship, yet hath no right to it. All that can be proved hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of salvation in it. What cause then have we to bless our GOD, that hath brought us from Babylon to Jerusalem, out of darkness into his marvellous light, from the Romish Synagogue to the General Assembly, and Church of the first borne which are written in Heaven? and the Lord of his mercy preserve us in it for ever and ever.

Some haue obiected, and they seeme to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proues them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gaines in their eye. I hope they will not confesse their Pope Antichrist, to haue vs grant ⟨p. 71⟩them a true Church. Therefore some of them haue affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not hee be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoeuer, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a mēber of the Church, but as an Vsurper. So the Pyrate sits in the Merchants ship, yet hath no right to it. All that can be prooued hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of saluation in it. What cause then haue we to blesse our GOD, that hath brought vs from Babylon to Ierusalem, out of darknesse into his maruelous light, from the Romish Synagogue to the Generall Assembly, and Church of the first borne vvhich are vvritten in Heauen? and the Lord of his mercie preserue vs in it for euer and euer.

To conclude, there be diverse Censures of the Roman Church. Some say it is no Church, but Aequivocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carcass of a dead man, that hath on a living mans garments, is a living man, look it never so like him. These look upon it Oculo vero, sed severo: with a true, but a sharp eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they have nullified the native sense; and so are Lanterns that show light to others, none to themselves. They have the Articles of the Creed, and make the same general confession of faith: yet overthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blow upon him, yet by secret conveyances inwardly infects the heart, & destroys him. Thus they say, it is still a member, ⟨p. 72⟩still a Church; as a brain-sick man is a man. The Roman Assembly is Verè Ecclesia, sed non vera Ecclesia: truly a Church, but not a true Church. A leprous man is a man: Adultera uxor, tamen uxor est: an adulterous wife is still a wife. So Duraus. In Papatu est Ecclesia, et Papatus non est Ecclesia. Ut Ecclesia Dei, ut Papalis Diaboli. In Popery is a Church, yet Popery is not the Church. As it is a Church, it is of God; as Popish, of the devil. It is Incurata Ecclesia, an incurable Church, that hates to be reformed: therefore no Church. We would have cured Babel, but she would not be cured. She hath apostated into treason, clipped Regiam monetam, the great Kings coin, the Word of God: turned that pure gold into sophisticate Alchemy: prayer to Christ, into invocation of Saints. These men conclude, that it is not a body diseased, & full of wounds, that hath the throat cut, yet with some life and breath remaining: but a rotten and dead carcass, void of spiritual life. It hath blended Judaism and Paganism together with Christianity, and so swelled up a superstitious worship of God; therefore no Church.

To conclude, there be diuerse Censures of the Romane Church. Some say it is no Church, but Aequiuocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carkase of a dead man, that hath on a liuing mans garments, is a liuing man, looke it neuer so like him. These looke vpon it Oculo vero, sed seuero: with a true, but a sharpe eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they haue nullified the natiue sense; and so are Lanthornes that shew light to others, none to themselues. They haue the Articles of the Creed, and make the same generall confession of faith: yet ouerthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blowe vpon him, yet by secret conueyances inwardly infects the heart, & destroyes him. Thus they say, it is still a member,

The first borne which are written in heaven. This is a description of the persons, of whom the Church consists. The Church it self is a number of men, which God hath set apart by an eternal decree, and in time sanctified to become real members of it. They are written in heaven, there's their eternal election; and they are the first borne, that is […] borne, there's their Sanctification. For the two parts of the description, Their Primogeniture, and Registering in Gods book; are but borrowed speeches, whereby God would ratify the everlasting Predestination and salvation of his Church. That as the First borne is not to be defeated of his inheritance; and the Enrolled names are never to be obliterated: so certainly shall they inherit eternal life.

The first borne which are written in heauen. This is a description of the persons, of whom the Church consists. The Church it selfe is a number of men, which God hath set apart by an eternall decree, and in time sanctified to become reall members of it. They are written in heauen, there's their eternall election; and they are the first borne, that is 〈…〉 borne, theres their Sanctification. For the two parts of the description, Their Primogeniture, and Registring in Gods booke; are but borrowed speeches, whereby God would ratifie the euerlasting Predestination and saluation of his Church. That as the First borne is not to bee defeated of his inheritance; and the Enrolled names are neuer to be obliterated: so certainly shall they inherite eternall life.

The first borne. Some understand by the first borne not all the Elect; but only the Patriarchs, and such ancient Saints, the noble & primitive parts of the Church. Calvin. Then this should have been referred only to the Church triumphant in heaven; but the Catholic Church is here expressly meant, which comprehends also the Saints upon earth: therefore they also are first borne. Besides, they are said to be written in heaven, which had been a superfluous speech of those who are already in heaven: they that are there, need no writing. Unusquisque Elect•est Pimogenitus.

The first borne. Some vnderstand by the first borne not all the Elect; but onely the Patriarchs, and such ancient Saints, the noble & primitiue parts of the Church. Caluin. Then this should haue beene referred onely to the Church triumphant in heauen; but the Catholike Church is here expresly meant, which cōprehends also the Saints vpon earth: therefore they also are first borne. Besides, they are said to be written in heauen, which had beene a superfluous speech of those who are already in heauen: they that are there, need no writing. Unusquisque Elect•est Pimogenitus.

But this seems to infringe the Primogeniture of ⟨p. 74⟩Christ, to whom that Name is by special title and right given. Primogenitus inter multos fratres, saith Paul: he is the ^aFirst begotten among many brethren. Primogenitus universae creaturae; the ^bfirst borne of every creature. Primogenitus mortuorum; the ^cfirst borne from the dead. He is the first borne, as he is the Son of God, and as he is man. As he is the Son of God, in respect of time, before all things, the beginning of all: in respect of dignity, because he is the foundation of all good to his Church. ^dOf his fullness have we all received, and grace for grace. As he is man, he is the first borne, not in respect of time, but of excellency and virtue. In respect of his miraculous conception; the first that ever was conceived without sin, and ^eby the overshadowing of the holy Ghost. In respect of his birth, he was the first born of Mary. ^fShe brought forth her first borne Son, and called his name Jesus. In respect of his resurrection; when GOD raised him out of the grave, he is said to beget his Sonne. ^gThou art my Son, this day have I begotten thee. And lest the interpretation of birth only should be deduced from that place, Saint Paul expressly applies it to his resurrection. Acts 13. 33. God raised up Jesus again, as it is written in the second Psalm; Thou art my Son, this day have I begotten thee. Lastly, in respect of his preeminence: ^hhe is the first borne from the dead, that in all things he might have the preeminence. So the privilege of primogeniture is singularly and individually his.

How then are the faithful here called the first borne? To answer this, we must know that God hath sons by nature, and by grace. Christ by nature only, all the elect by grace. Christ is a Son begotten, not made; we are sons made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not begotten. We see the privilege of Christs primogeniture: from his let us look to ours, for from him we have it. The elect are called First-borne in three respects.

How then are the faithfull heere called the first borne? To answer this, we must know that God hath sonnes by nature, and by grace. Christ by nature onely, all the elect by grace. Christ is a Sonne begotten, not made; we are sonnes made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not begotten. We see the priuiledge of Christs primogeniture: from his let vs looke to ours, for from him wee haue it. The elect are called First-borne in three respects.

1. Because they are united to the first borne. ⁱFor both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. He that is made unus cum primogenito, may be well called primogenitus: one with the first borne is a first borne.

1. Because they are vnited to the first borne. ⁱFor both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. Hee that is made vnus cum primogenito, may be well called primogenitus: one with the first borne is a first borne.

1. iHebr. 2. 11.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are elected in Gods decree to life before the other; for the wicked are not chosen at all. Esau was Isaaks first borne, but Jacob was Gods first borne. Many of the worlds firstborn have been rejected. ^kIsrael laid his right hand upon Ephraim the younger, and his left upon Manasseh the elder. ^lReuben, thou art my first borne, but thou shalt not be excellent. Cain Adams first borne; Ismael, Abraham's first borne, were cast off. ^mThus saith the Lord, Israel is my son, even my first borne. The Lord had first chosen that nation to be his people, yet afterward rejected them, and accepted the Gentiles: so that the elder serve the younger. But Gods first borne are never refused: whom he hath predestinated to be sons, he hath also called to be heirs. So that this primogeniture is not in respect of generation, but of regeneration. Though they be not primò conditi, they are primò reconditi. ⁿFlesh and blood hath no work in this birth, nor the will of man; but the will of God. ^oOf his own will begat he us, with the word of trueth, that we should be a kind of first fruits of his creatures. The Spirit begets of immortal seed, grace; in the womb of the Church; the means of this Birth being the Word. ^pExcept a man be borne again, he cannot see the kingdom of God. Out of that universal apostasy God sent his Son, to beget some first borne to himself.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are elected in Gods decree to life before the other; for the wicked are not chosen at all. Esau was Isaaks first borne, but Iacob was Gods first borne. Many of the worlds firstborne haue beene reiected. ^kIsrael laid his right hand vpon Ephraim the younger, and his left vpon Manasseh the elder.

3. Because the privileges of the first borne are theirs. These were many, as we may find in allusion to the Law. 1. The excellency of strength: ^qReuben my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Man decays, and the ⟨p. 76⟩children of age are not so strong as the children of youth: therefore the first borne are called the beginning of power, and the excellency of strength. True it is, that there's no decay in Gods Spirit that begets: yet because the faithful are first in Gods intention of favour, and he gives them that strength of grace to resist sin, and to serve him, which the world hath not; therefore they are called his Firstborn, the excellency of his power. Though we be weak in our selves, yet his strength is glorified in our weakness, his ^rGrace is sufficient for us.

3. Because the priuiledges of the first borne are theirs. These were many, as we may find in allusion to the Law. 1. The excellency of strength: ^qReuben my first borne, my might, and the beginning of my strength, the excellency of dignitie, and the excellencie of power. Man decayes, and the ⟨p. 76⟩children of age are not so strong as the children of youth: therefore the first borne are called the beginning of power, and the excellency of strength. True it is, that there's no decay in Gods Spirit that begets: yet because the faithfull are first in Gods intention of fauour, and hee giues them that strength of grace to resist sinne, and to serue him, which the world hath not; therefore they are called his Firstborne, the excellency of his power. Though we be weake in our selues, yet his strength is glorified in our weakenes, his ^rGrace is sufficient for vs.

1. q

2. The name of the family was given to the first borne. ^sIs not my family the least of all the families of the Tribe of Benjamin, saith Saul? ^tGilead made his whole family to be called Gileadites. For further exemplifying of this privilege, read Numbers. chap. 26. ver. 23. to ver. 52. Is this dignity lost under the Gospel to the first borne in Christ? no, for even the wicked dwelling among the righteous, are for their sakes vouchsafed the name of Christians. The name of the first borne hath christened all the family.

2. The name of the family was giuen to the first borne. ^sIs not my family the least of all the families of the Tribe of Beniamin, saith Saul? ^tGilead made his whole family to be called Gileadites. For further exemplying of this priuiledge, read Numbers. chap. 26. ver. 23. to ver. 52. Is this dignity lost vnder the Gospell to the first borne in Christ? no, for euen the wicked dwelling among the righteous, are for their sakes vouchsafed the name of Christians. The name of the first borne hath christned all the familie.

1. s1. Sam. 9. 21.
2. tJudg. 11. 1.Iudg. 11. 1.

3. Priesthood and the right to sacrifice. ^uMoses sent twelve young men, according to the twelve tribes of Israel, to offer burnt offerings, and sacrifice peace offerings unto the Lord. Those young men are thought to be no other, but twelve of the first borne of the chief of the Tribes: to whom the right of sacrificing & Priesthood did belong, till the Levites were separated for that end. ^xTake the Levites in stead of all the first borne among the children of Israel. Neither is this privilege lost by the Gospel: ^yChrist hath made us Kings and Priests unto God his Father; to offer up spiritual sacrifice of thanksgiving to him. Priests, but Priests to God; lest the Schismatic should take advantage thereby to trouble the civill state. The Propitiatory sacrifice is offered for us by our high Priest Jesus: the sacrifices of our Priesthood are only gratulatory.

3. Priesthood and the right to sacrifice. ^uMoses sent twelue young men, according to the twelue tribes of Israel, to offer burnt offerings, and sacrifice peace offerings vnto the Lord. Those young men are thought to bee no other, but twelue of the first borne of the chiefe of the Tribes: to whom the right of sacrificing & Priesthood did belong, till the Leuites were separated for that end. ^xTake the Leuites in stead of all the first borne among the children of Israel. Neither is this priuiledge lost by the Gospel: ^yChrist hath made vs Kings and Priests vnto God his Father; to offer vp spirituall sacrifice of thanksgiuing to him. Priests, but Priests to God; lest the Schismaticke should take aduantage thereby to trouble the ciuill state. The Propitiatory sacrifice is offered for vs by our high Priest Iesus: the sacrifices of our Priesthood are onely gratulatory.

1. u

4. Double portion. ^aIf a man have two wives, one ⟨p. 77⟩beloved, and another hated, and children by them both: if the first borne son be hers that is hated, yet when he maketh his sons to inherit, though perhaps he would favour the son of the loved, yet he shall acknowledge the son of the hated, by giving him a double portion of all that he hath: for he is the beginning of his strength, the right of the first borne is his. So the elect have a double portion: not only a share in the things of this life, but much more in heaven. ^bGodliness hath the promise both of the life that now is, and of that which is to come. It is a false imagination that God makes none of his children happy in this life. Abraham was rich, David a King. But if he denies them opulency, he never denies them content. This is the chief riches; for we see others Esurientes in popina; as the by-word is, starving in a Cooks shop, wretched in their highest fortunes. The godly have so much share of this world, as may stand with their eternal blessedness in the world to come. And such may be content with a small portion here, that are sure of the inheritance hereafter. Jehoshaphat gave great gifts of silver and gold, and precious things, to all his children: ^cbut the kingdom he gave to Jehoram, because he was the first borne. Our Law gives the first borne son the inheritance: God will not deprive his of it. Thus hath Christ promised a double portion to the faithful; ^dHe shall receive an hundred fold now in this time, and in the world to come eternal life. And indeed the Birth-right with the Jews was a type of everlasting life. The consideration of this excellent privilege doth teach us three lessons.

4. Double portion. ^aIf a man haue two wiues, one ⟨p. 77⟩beloued, and another hated, and children by them both: if the first borne sonne be hers that is hated, yet when he maketh his sonnes to inherit, though perhaps hee would fauour the sonne of the loued, yet hee shall acknowledge the sonne of the hated, by giuing him a double portion of all that he hath: for hee is the beginning of his strength, the right of the first borne is his. So the elect haue a double portion: not onely a share in the things of this life, but much more in heauen.

1. That we are dedicated to God. Exod. 13. 2. Numb. 3. 13. Sanctify to me all the first borne. ^eSo Hannah dedicated her first borne Samuel to the Lord. ^fMary brought Christ to Jerusalem, to present him to the Lord; as it is written in the Law; Every male that openeth the womb, shall be called holy to the Lord. To rob God of his tithes is sacrilege; but to take away from him our souls, this is the ⟨p. 78⟩highest sacrilege. In this we have a sequestration from common use, we are no longer as we were. They are mine, saith the Lord: not only by a common right, so all things are his. The earth is the Lords, and the fullness of it. nor only for a grateful acknowledgement, that the increase of all things comes from him. But as the Israelites were Gods by a special claim; because he preserved them in Egypt, when the first borne were slain. For whose redemption he accepted the first borne of their beasts: when he might have commanded all, lest this should seem grievous to them, he required but the first part. He only reserved what he preserved. So we were all by nature in as much danger of Gods wrath, as were the Israelites of the destroying Angel when the first borne of the Egyptians were smitten dead. But the Lord sprinkled the doors of our hearts with the blood of his holy Lamb Jesus. Hath the Lord spared us? then he challengeth us. To take from man his own is injurious, from God sacrilegious. ^gGlorify God in your body, and in your spirit. why? for they are Gods, ye are not your own, saith the Apostle. Thus he confessed himself not his own man: ^hThere stood by me this night the Angel of God, whose I am, and whom I serve. We are Gods possession, the first borne which he hath redeemed by his own First-borne, Christ. This we acknowledge when we present our children to God in Baptism. Yet O strange and forgetful inconstancy! when we have given them to God in baptism, by a foolish indulgence we take them away again in education. A Prince abhors to have his eldest son marry with a harlot; this were to vilify and ignoble that royal blood. And shall God brook his First borne to be contracted with that ugly strumpet, Sin? This were to forfeit and make void the right of primogeniture.

2. Seeing we are Gods first borne, let us offer our first and best things to him. The Lord hath deserved the priority ⟨p. 79⟩of our service: ⁱFirst seek the kingdom of God, and the righteousness thereof. Our first studies, our first labours must be consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: ut illi reddamus prima, qui nobis debil omnia: that wee should willingly give him the first, that had bountifully given us all. So we must give the first hour of the day, the first work of our hands, the first words of our lips to the Lord. 2. They must be clean beasts, for God abhorred the unclean, maimed, or deformed. ^kYe offer polluted bread upon mine Altar. If ye offer the blind for sacrifice, is it not evil? if ye offer the lame & sick, is it not evil? offer it now to the governor, will he be pleased with it? So we must hold up to God clean hands, and send up pure hearts: ^lmaking straight paths for our feet, lest that which is halting be turned out of the way. 3. The sacrifices must be Males, because the best and most perfect things are to be given to God. Multi homines, pauci viri. Let us offer up our masculine virtues, ^mgrowing to a perfect man, to the measure of the stature of the fullness of Christ. We must aim at this perfect sacrifice.

2. Seeing we are Gods first borne, let vs offer our first and best things to him. The Lord hath deserued the priority ⟨p. 79⟩of our seruice: ⁱFirst seeke the kingdome of God, and the righteousnesse thereof. Our first studies, our first labours must bee consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: vt illi reddamus prima, qui nobis debil omnia: that vvee should vvillingly giue him the first, that had bountifully giuen vs all. So vve must giue the first houre of the day, the first vvorke of our hands, the first wordes of our lips to the Lord. 2. They must bee cleane beasts, for God abhorred the vncleane, maimed, or deformed.