I. ALBEIT the substance of those controversies whereinto we have begun to wade be rather of outward things appertaining to the Church of Christ, than of any thing wherein the nature and being of the Church consisteth, yet because the subject or matter which this position concerneth is, A Form of Church Government or Church Polity, it therefore behoveth us so far forth to consider the nature of the Church, as is requisite for men’s more clear and plain understanding in what respect Laws of Polity or Government are necessary thereunto.
That Church of Christ, which we properly term his body mystical, can be but one; neither can that one be sensibly discerned by any man, inasmuch as the parts thereof are some in heaven already with Christ, and the rest that are on earth (albeit their natural persons be visible) we do not discern under this property, whereby they are truly and infallibly of that body. Only our minds by intellectual conceit are able to apprehend, that such a real body there is, a body collective, because it containeth an huge multitude; a body mystical, because the mystery of their conjunction is removed altogether from sense. Whatsoever we read in Scripture concerning the endless love and the saving mercy which God sheweth towards his Church, the only proper subject thereof is this Church. Concerning this flock it is that our Lord and Saviour hath promised, “I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands1.” They who are of this society have such marks and notes of distinction from all others, as are not object unto our sense; only unto God, who seeth their hearts and understandeth all their secret cogitations, unto him they are clear and manifest. All men knew Nathanael to be an Israelite. But our Saviour piercing deeper giveth further testimony of him than men could have done with such certainty as he did, “Behold indeed an Israelite in whom is no guile2.” If we profess, as Peter did3, that we love the Lord, and profess it in the hearing of men, charity is prone to believe all things, and therefore charitable men are likely to think we do so, as long as they see no proof to the contrary. But that our love is sound and sincere, that it cometh from “a pure heart and a good conscience and a faith unfeigned4,” who can pronounce, saving only the Searcher of all men’s hearts, who alone intuitively doth know in this kind who are His?
And as those everlasting promises of love, mercy, and blessedness belong to the mystical Church; even so on the other side when we read of any duty which the Church of God is bound unto, the Church whom this doth concern is a sensibly known company. And this visible Church in like sort is but one, continued from the first beginning of the world to the last end. Which company being divided into two moieties, the one before, the other since the coming of Christ; that part, which since the coming of Christ partly hath embraced and partly shall hereafter embrace the Christian Religion, we term as by a more proper name the Church of Christ. And therefore the Apostle affirmeth plainly of all men Christian5, that be they Jews or Gentiles, bond or free, they are all incorporated into one company, they all make but one body6. The unity of which visible body and Church of Christ consisteth in that uniformity which all several persons thereunto belonging have, by reason of that one Lord whose servants they all profess themselves, that one Faith which they all acknowledge, that one Baptism wherewith they are all initiated7.
The visible Church of Jesus Christ is therefore one, in outward profession of those things, which supernaturally appertain to the very essence of Christianity, and are necessarily required in every particular Christian man. “Let all the house of Israel know for certainty,” saith Peter, “that God hath made him both Lord and Christ, even this Jesus whom you have crucified8.” Christians therefore they are not, which call not him their Master and Lord9. And from hence it came that first at Antioch, and afterwards throughout the whole world, all that are of the Church visible were called Christians even amongst the heathen. Which name unto them was precious and glorious, but in the estimation of the rest of the world even Christ Jesus himself was execrable10; for whose sake all men were so likewise which did acknowledge him to be their Lord. This himself did foresee, and therefore armed his Church, to the end they might sustain it without discomfort. “All these things they will do unto you for my name’s sake; yea, the time shall come, that whosoever killeth you will think that he doth God good service11.” “These things I tell you, that when the hour shall come, ye may then call to mind how I told you beforehand of them12.”