§. 19. Of Chriſt a ſufficient Sauiour. to Queſt. Is it poſſible for that part of the Church which is here on earth, to yeeld ſuch obedience?

§. 19. Of Chriſt a ſufficient Sauiour.

In laying forth the goodneſſe of Chriſt three things are noted.

• 1. The Kinde of goodneſſe, which is Saluation (the Sauiour)

• 2. The perſon that performeth it (he himſelfe.)

• 3. The parties for whom he performeth it (the body.)

1. The Greeke word tranſlated Sauiour is ſo emphaticall that other tongues can hardly finde a fit word to expreſſe the emphaſis thereof: it being attributed to Chriſt, implieth that

Chriſt is a moſt abſolute and perfect Sauiour, he is euery way a ſufficient Sauiour: able perfectly to ſaue euen to the very vttermoſt. He ſaueth Soule and Body: he ſaueth from all manner of miſerie: which is intimated by that particular from which he ſaueth, namely ſinne: he ſhall ſaue his people from their ſinnes. Sinne is the greateſt, and moſt grieuous euill; yea, the cauſe of all miſerie: they who are ſaued from it, are ſaued from all euill: for there is nothing hurtfull to man, but that which is cauſed by ſinne, or poiſoned by it.

Before ſinne ſeazed on man he was moſt happie, free from all miſerie: and ſo ſhall he be after the contagion, guilt, puniſhment, dominion, and remainder of ſinne is remoued. But he that remaineth in the bondage of ſinne is in a moſt wofull plight. In that Chriſt ſaueth from ſinne, he ſaueth from the wrath of God, the curſe of the law, the venome of all outward

croſſes, the tyranie of Satan, the ſting of Death, the power of the graue, the torments of hell, and what not?

The puritie of Chriſts nature, and excellencie of his perſon is it that maketh him ſo ſufficient a Sauiour: which reaſon the Apoſtle himſelfe noteth: for where he ſaith that Chriſt is able to ſaue to the vttermoſt, he addeth, for proofe thereof, that he is Holy, harmleſſe, vndefiled, ſeparate from ſinners, and made higher then the heauens.

Great matter of reioycing, and of confidence doth this miniſter vnto vs. When the Angell firſt brought this newes, To you is borne a Sauiour, he ſaith, Behold I bring you good tidings of great ioy. This made the Virgin Mary ſay, My ſpirit hath reioyced in God my Sauiour, and for this did Zacharias bleſſe God that redeemed his people, and raiſed vp an horne of ſaluation. When the eies of old Simeon had ſeene this Saluation, he deſired no longer to liue, but ſaid, Lord now letteſt thou thy ſeruant

depart in peace.

They who beleeue in this Sauiour will be of like minde: and as they reioyce in him, ſo they will truſt vnto him, and ſay with the Apoſtle, we are more then conquerors through him

that loued vs, &c.

This being ſo, to what end ſerueth the ſuppoſed treaſure of

the Church, wherein are ſaid to be ſtored vp indulgences, pardons, merits, workes of ſupererogation, and I know not what traſh, to adde to the ſatisfaction of this Sauiour? either Chriſt is not a ſufficient Sauiour, or theſe are (to ſpeake the leaſt) vaine. But vaine they are: & an emptie, filthie, deteſtable treaſure that is, which God will deſtroy with all that truſt therein.

§. 20. Of Chriſt the only Sauiour.

This relatiue particle ( HEE) hath alſo his emphaſis; for as it pointeth out Chriſt the head of the Church, ſo it reſtraineth this great worke to him: it may thus be tranſlated, he himſelfe: that is, he in his owne perſon, he by himſelfe, he and none but he. So as to ſpeak properly,

Chriſt is the only Sauiour of men: in which reſpect he is called the horne of ſaluation, yea Saluation it ſelfe: which titles are giuen to him by an excellency and propriety: and in the ſame reſpect the name Ieſus was giuen vnto him.

Here by the way note the blaſphemous arrogancie of thoſe great ſectaries among the Papiſts, who ſtile themſelues Ieſuits: aſſuming that name which is proper to this great office of Ieſus Chriſt.

Obiect. Why is this name more blaſphemous, then the title Chriſtians?

Anſw. One of their owne religion doth thus reſolue that Obiection: We are called Chriſtians of Chriſt, not Ieſuits of Ieſus, becauſe we partake of the thing ſignified by the name Chriſt, that is anointing: for (as the Apoſtle ſaith) we all receiue of his fulneſſe. But he hath not communicated to vs the thing ſignified by the name Ieſus; for it belongeth to him alone to ſaue, as ſaith the ſcripture, he ſhall ſaue his people: as if he ſhould ſay, he alone, and no other. A Chriſto dicimur

Chriſtiani, non autem à Ieſu Ieſuani, ſeu Ieſuitae: quia rem ſignatam nomine Chriſtus, ſcil. vnctionem nobis communicauit. Nam, ut ait Apoſtolus, omnes nos de plenitudine eius accepimus: ſed rem ſignificatam nomine Ieſus non communicauit: nam ſaluare ipſi ſoli conuenit: ipſe enim (vt dicitur in ſcriptura) ſaluum faciet

populum ſuum: ac ſi diceret, ipſe ſolus, & non alius. Guil. Lindwood in Prouinc. ſiue Conſtitut. Angl. lib. de Conſuetud.

But to returne to our matter, Saint Peter doth moſt plainly and fully proue the forenamed doctrine in theſe words ſpoken of Ieſus Chriſt, There is not ſaluation in any other: for there is none other name vnder heauen giuen among men whereby we muſt be ſaued. None is able, none is worthy to worke ſo great a worke: he muſt doe it, or it can not be done. But he is ſo able, and ſo worthy as he can doe it of himſelfe, and needeth none to aſſiſt him.

What a dotage is it to truſt to other Sauiours? Legions of Sauiours haue Papiſts to whom they flie in their need. All the Angels in heauen, and all, whom at any time their Popes haue canonized for Saints (which are many millions) are made Sauiours by them. Be aſtoniſhed, O ye heauens, at this: for they haue committed two euils: they haue forſaken Chriſt the fountaine of liuing waters, and hewed them out ciſternes, broken ciſterns that can hold no water.

Let vs for our parts flie vnto this Sauiour only, and wholly rely vpon him, as we deſire to be ſaued. Thus ſhall we honour him by preferring him before all: yea by reiecting all but him: and thus ſhall we be ſure to bring helpe, eaſe and comfort to our owne ſoules.

§. 21. Of the Church the body of Chriſt.

The perſons who receiue any benefit by this Sauiour, are all compriſed vnder this metaphor the bodie: whereby the ſamething is meant that was meant before by the Church.

Church according to the notation of the Greeke word ſignifieth an aſſembly called together. It is in Scripture by a propriety attributed to them who are called to God.

This calling is twofold:

1. Outward, which is common to all that make profeſſion of the Goſpell: in this reſpect it is ſaid, many are called and few choſen.

2. Inward, which is proper to the elect, none but they, and all they in their time ſhall both outwardly be called by the word to a profeſſion of Chriſt, and alſo inwardly and effectually by the ſpirit to beleeue in Chriſt, and obey his Goſpell. This is ſtiled an heauenly calling, which is proper to the Saints. Theſe make that Church, whereof Chriſt is properly the head: and therefore in relation to that metaphor of an head, they are called the Bodie: and that in theſe reſpects;

• 1. They are vnder Chriſt, as a body vnder the head.

• 2. They receiue ſpirituall life and grace from Chriſt, as a body naturall receiueth ſenſe, and vigour from the head.

• 3. Chriſt gouerneth them, as an head the body.

• 4. They are ſubiect to Chriſt, as a body to the head.

§. 22. Of the extent of Chriſts goodneſſe to all his body.

This metaphor, by which the perſons that reape the benefit of Chriſts office are ſet forth, noteth two points.

1. All that are once incorporated into Chriſt ſhall be ſaued. The bodie compriſeth all the parts and members vnder it: not only armes, ſhoulders, breaſt, backe, and ſuch like: but

alſo hands, fingers, feet, toes, and all. Chriſt their head being their Sauiour, who can doubt of their ſaluation?

2. None but thoſe that are incorporated into Chriſt ſhall be ſaued. For this priuiledge is appropriated to the bodie.

The former point is clearely ſet forth by a reſemblance, which the Apoſtle maketh betwixt Adam and Chriſt, thus: As by the offence of one, iudgement came on all men to condemnation,

euen ſo by the righteouſneſſe of one, the free gift came on all men vnto iuſtification of life. Here are noted two roots, one is Adam, the other is Chriſt: both of them haue their number of branches, to all which they conuey that which is in them, as the root conueyeth the ſap that is in it, into all the branches that ſprout from it. The firſt root, which is Adam, conueyeth ſinne and death to all that come from him: and the other root, which is Chriſt, conueyeth grace and life to euerie one that is giuen to him: for ſaith he, All that the Father

giueth me, ſhall come to me: and him that commeth to me, I will in no wiſe caſt out: and a little after, he rendreth this reaſon, This is the Fathers will, that of all which he hath giuen me

I ſhould loſe nothing, but ſhould raiſe it vp againe at the laſt day.

Obiect. Chriſt himſelfe maketh exception of one, where he ſaith, none is loſt but the ſonne of perdition.

Anſw. That phraſe ſonne of perdition, ſheweth that Iudas was neuer of this body: for can we imagine that Chriſt is a Sauiour of a ſonne of perdition?

Obiect. Why is he then excepted?

Anſw. By reaſon of his office and calling he ſeemed to be of this body, and till he was made knowne, none could otherwiſe iudge of him, in which reſpect Saint Peter ſaith, he was

numbred with vs.

2. Anſw. Chriſt there ſpeaketh in particular of the twelue Apoſtles, and to be an Apoſtle of Chriſt was in it ſelfe but an outward calling.

This is a point of admirable comfort to ſuch as haue aſſurance of their incorporation into Chriſt, they may reſt vpon the benefit of this office of Chriſt, that he is a Sauiour. We need not thinke of climing vp to heauen, and ſearching Gods records to ſee if our names be written in the booke of Life.

Let vs only make triall whether we be of this body or no. For our helpe herein, know we that this metaphor of a body implieth two things.

• 1. A myſticall vnion with Chriſt.

• 2. A ſpirituall communion with the Saints.

• 1. By vertue of that vnion they who are of Chriſts body,

• 1. Receiue grace, and life from him.

• 2. Are guided and gouerned according to his will.

• 3. Seeke to honour him in all things they doe.

• 4. Are offended and grieued when he is diſhonoured by others.

• 2. By reaſon of their communion with the Saints being fellow members,

• 1. They loue the brethren.

• 2. They are ready to ſuccour ſuch as are in diſtreſſe.

• 3. They will edifie one another.

• 4. They retaine a mutuall ſympathy: reioycing, and mourning one with another.

§. 23. Of the reſtraint of the benefit of Chriſts headſhip to them only that are of his body.

That none but thoſe who are of Chriſts body, ſhall partake of the benefit of his office, is cleare by other like titles of reſtraint, as his people, and

his ſheepe: but eſpecially by denying to the world the benefit of his interceſſion. I pray not for the world, ſaith he. In this reſpect this poſition (out of the Church no ſaluation) is without exception true: for the body is the true, Catholike, inuiſible Church: he that is not a member of this Church, but is out of it, hath not Chriſt to be his head and Sauiour, whence then can he haue ſaluation?

The former point is not more comfortable to thoſe that haue aſſurance that they are members of this body, then this is terrible to thoſe that giue too great euidence they are no members thereof; as all they doe that haue not the ſpirit of Chriſt ruling in them, but rather rebell againſt him: and beare no loue to the Saints, but rather hate them, and doe them all the ſpight they can.

§. 24. Of the Churches ſubiection to Chriſt.

EPHES. 5. 24. The Church is ſubiect vnto Chriſt in euery thing.

THe duty which the Church in way of thankfulneſſe performeth to Chriſt her head for this great benefit, that he is her Sauiour, is Subiection: Vnder which word is compriſed all that obedience and duty, which in any kinde Chriſt requireth of the Church, in and by the word.

Queſt. Is it poſſible for that part of the Church which is here on earth, to yeeld ſuch obedience?

Anſw. It will faithfully endeuour to doe what it can: and that honeſt and vtmoſt endeuour Chriſt graciouſly accepteth for a perfect performance of all.

In that it is here taken for grant, that the Church is ſubiect to Chriſt; I may, as from a generall to particular, infer that

Whoſoeuer is of the true Catholike Church is ſubiect to Chriſt, and yeeldeth obedience to his word. We will runne after thee, ſaith the Church to Chriſt. My ſheepe heare my voice and follow

me, ſaith Chriſt of that flocke, which is his Church.

For Chriſt conueyeth his owne ſpirit into his myſticall body the Church, and into every member thereof: which ſpirit is much more operatiue, and liuely then the ſoule of man. If therefore mans ſoule quickning euery part of the naturall body, make them ſubiect to the head, much more will the ſpirit of Chriſt bring the members of his myſticall body in ſubiection to himſelfe. If the ſpirit of him that raiſed vp Ieſus from the dead dwell in you, he that raiſed vp Chriſt from the dead,

ſhall alſo quicken your mortall bodies, by the ſpirit that dwelleth in you.

Hereby let triall be made of particular viſible Churches and of particular perſons, whether they are in deed of this true Catholike Church or no. Thoſe viſible Churches which refuſe to be gouerned by Chriſts word, and are wholly gouerned by humane traditions, which riſe againſt Chriſt and play the adultereſſes

by committing Idolatry, are not of this Catholike Church which is ſubiect to Chriſt. No more are Infidels that defie Chriſt, Heretiques that deny him, ignorant perſons that know not his will, profane perſons that deſpiſe him, wordlings that lightly eſteeme him, nor any that perſecute or ſcorne him in his members. By this we may ſee that many haue a name that they are of the Church, who in deed are not.

Obiect. Many ſuch perſons may belong to Gods election, and ſo be of that body whereof Chriſt is a Sauiour.

Anſw. Election in deed giueth them a title to Chriſt, but they cannot reape any benefit by that title till they haue a poſſeſſion of Chriſt by vertue of their ſpirituall vnion with him. Neither can they haue any aſſurance of their election, till they finde by the quickning vertue of the ſpirit, that they are vnited vnto Chriſt. Wherefore ſo long as men remaine deſtitute of the Spirit of Chriſt, and are poſſeſſed with a contrary ſpirit, they may well be iudged for the preſent to be none of this body, nor to haue any part in Chriſt, their future eſtate being referred to him who only knoweth what it ſhall be.