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A10399	Tvventy nine lectures of the Church very necessary for the consolation and support of Gods Church, especially in these times: wherein is handled, first, in generall concerning first, the name; secondly, the titles; thirdly, the nature, fourthly, the diuision of the true Church: secondly, of the visible Church ... and lastly, the application of it to all Churches in the world so farre as they are knowne to vs. By that learned and faithfull preacher, Master Iohn Randall, Batchelor of Diuinity, pastor of Saint Andrewes Hubbart in little Eastcheape, London, and sometimes fellow of Lincolne Colledge in Oxford. Published by the coppie perfected and giuen by the author in his life time; carefully preserued and adorned with notes in the margent, by the late faithfull minister of Christ, Master William Holbrooke.	Randall, John, 1570-1622.; Holbrooke, William.	1631 (1631)	STC 20683; ESTC S115641	423,199	550

and all wee haue yet wee must bee sure to defend our Faith and maintaine our Religion a good Souldier will looke to defend his head specially so must wee looke to Christ that he and his Gospell be defended whatsoeuer become of vs so did the Martyrs Reuel 6.9 they were killed for the Word of God and the Testimony they maintained The second work to be done in this fight is offensiue we must fight against our Aduersaries and here our first reach must be to winne them if it bee possible But if wee cannot doe this then secondly we are to seeke to ouerthrow them in their courses and practices yea and in their persons too if wee haue a warrantable calling from God Thirdly wee are to stop their mouthes that they may not iustly be opened against vs and the best meanes to do this is by our holy Conuersation so saith the Apostle 1 Pet. 2.15 that it is the Will of God that by well doing we put to silence the Ignorance of foolish men Secondly we must consider in this fight how wee must doe it first it must be done in a simple wisdome so our Sauiour teacheth vs Matth. 10 16. Behold I send you as sheepe among wolues bee therefore wise as Serpents and innocent as Doues policy and wisdome is necessary in euery ●ight and ●o it is in this but let vs take heed wee turne them not into craftes and subtilties but let them bee such as may come from a single and simple heart secondly all we doe in mannaging this Battaile must be done in holinesse we must still be consulting with God by Prayer as Dauid did Psal 69.13 when the wicked spake against him hee made his Prayer to God and Psal 109.4 he saith for my friendship they were mine enemies but I gaue my selfe to Prayer Thirdly it must be done in meekenesse after the example of our Sauiour of whom the Apostle saith 1 Peter 2.23 that when hee was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously wee must not render euill for euill nor curse for curse but contrariwise we must blesse as the same Apostle teacheth vs 1 Pet. 3.9 Fourthly that we doe must be done in pitty and compassion though they haue no pitty on vs nor on thēselues yet we must pitty them because wee see them running to hell and destruction and that Satan hath them in his Clutches thus our Sauiour had pitty on Ierusalem though they were his bitter enemies and wept for them Luk. 19 41. and thus he had compassion on them that crucified him Luk. 23.24 Father forgiue them they know not what they doe here was a compassionate heart indeed Fifthly wee must doe it in obedience to Gods Ordinances as being our portion so did Ierem. chap. 10.19 wee is me saith hee for my destruction and my greiuous plague but I thought it is my sorrow and I will beare it Sixthly we must doe it in zeale for the Lord of hoasts as Dauid did Psal 69.9 the zeale of thine house hath eaten mee vp And so our Sauiour in Ioh. 2.14 when hee saw men defile the Temple of God with buying and selling he made a whip of small cords and draue them all out and this hee did in zeale to Gods house vers 17. Seuenthly wee must doe it with cheerefullnesse and good courage quit you like men saith the Apostle 1 Cor. 16.13 Eightly it must be done in Faith so saith the Apostle 1 Pet. 5.9 whom resist stedfast in the Faith Ninthly it must bee don● with watchfulnesse Be sober and watch 1 Pet. 5.8 Tenthly it must be done in the name of the Lord of Hoasts that is in his power and in his strength Psal 118 10 11 12 13. the Prophet saith all Nations haue compassed me but in the Name of the Lord shall I destroy them they haue compassed me they haue compassed mee but in the Name of the Lord shall I destroy them c. And thus he encountred Goliah in the Name of the Lord of Hoasts 1 Sam. 17.45 we must disdaine all other matters and say as the same Prophet doth Psal 20.7 some trust in horses and some in Charriots but we will remember the Name of the Lord our God Eleuenthly It must be done in the blood of the Lambe Reu. 12.11 that is in a true conformity to the Death of Christ when they oppose vs we must labour what we can to be made therby cōformable to the death of Christ this is the way to ouercome in the blood of the Lambe Tweluethly we must doe it by giuing them no aduantage but wee must preuent them euery way as they euery way attempt vs wee must be both able and ready to satisfie their carnall reasons and to vnmaske their religious Pretences and to defeate both their open and secret practices Reas 1 The Reasons of the point are these first it is a good cause wee haue in hand therefore let vs not marre it with ill handling many of the faithfull relying vpon indirect and vnlawfull courses haue suffered shamefull foiles but when they haue followed Gods directions not one amongst twenty that haue beene foiled therefore wee must fight a good fight because the cause is good Reas 2 Secondly Gods glory is the chiefe matter wee fight for and there is no hope to get glory to God but by good meanes and by practising his owne Instructions Reas 3 Thirdly we seeke our own good and safety of soule and body and therefore it is most warily and religiously to be laboured in and we must contemne all meane● in this fight to procure good to our selues except they be procured by such meanes as are pleasing to God Reas 4 Fourthly wee haue a promise from God of a happy victory and of a Crowne of Glory if we fight a good fight and therefore let vs not make our selues vncapable of it either by neglecting any good course in this fight or by practising any euill courses therein Fifthly This fight is for the pulling downe of Satans Reas 5 kingdome which wee cannot doe but as wee are endued with Gods owne strength and armed with Gods owne weapons Dauid had a sore enemy of Saul and in the 1 Sam. 24.5 6 7. wee may reade that he had a fit opportunity to be eased of him if hee would haue laid his hands on the Lords anointed but hee knew that was not the way it was none of Gods courses and therefore he forbare it and except wee may doe it in God it were better not to be done at all Lastly the Crowne of Righteousnes is laid vp for vs but Reas 6 conditionally that we fight a good Fight and not otherwise 1 Tim. 4.7 8. The vses of the point are these This should teach Vse 1 vs in the first place to examine our selues whether our hearts bee thus affected our practices thus framed in fighting the Lords battels against our enemies let vs see whether we haue

TWENTY NINE LECTVRES OF THE CHVRCH Very necessary for the consolation and support of Gods Church especially in these times Wherein is handled first in generall concerning first the Name secondly the Titles thirdly the Nature fourthly the diuision of the true Church Secondly of the visible Church first the Definition secondly the Causes thirdly the Members fourthly the Markes and Notes fifthly the Gouernment sixthly the Priuiledges seuenthly the Aduersaries eighthly the Authority And lastly the application of it to all Churches in the World so farre as they are knowne to vs. By that Learned and Faithfull Preacher Master IOHN RANDALL Batchelor of Diuinity Pastor of Saint Andrewes Hubbart in little Eastcheape London and sometimes Fellow of Lincolne Colledge in Oxford Published by the Coppie perfected and giuen by the Author in his life time carefully preserued and adorned with Notes in the Margent by the late faithfull Minister of Christ Master William Holbrooke Glorious things are spoken of Thee O City of God Psal 87.3 London Imprinted by Felix Kyngston for Nathanael Newbery at the Starre in Popes-head Alley 1631. TO THE RIGHT WORSHIPFVLL TRVLY RELIGIOVS AND MY much honoured Friend Mr. Richard Knightly of Preston-Capes in the County of Northampton Esquire and one of his Maiesties Iustices of Peace in the same County Grace and peace be mulplied c. Worthy Sir IT is a Prouerbe no more common than true that True Loue will creepe where it cannot goe as appeares in that fact of Mary Magdalen who wishing well to the person of Christ shee washeth his feet yea it will begin below at the ground to ascend vp to the top as Zacheus when hee climbed the figtree to get the sight of Christ. Loue to Christ will shew it selfe by a loue of his Church and ascend to him in heauen by speaking a good word for it and seeking and procuring her welfare here on earth Jt is that spirituall Temple to which Christ hath promised his perpetuall presence during the time of this world And it is the duty of euery Christian so farre as in him lyeth to further the building thereof according to that of Chrysostome Hom. in Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that euery one of the faithfull ought to edifie the Church Jf they can doe nought else yet let them imitate Dauids patterne Psal 51.18 And hearken to his precept Psal 122.6 Sutable to the practice of the Jewes in the building of the Temple some did giue one gift some another some did labour in hewing squaring others in bringing and bearing them to the raising vp of the structure But especially is the burden of this work layed vpon the shoulders of Ministers which like Bezaleel and Aholiab are fitted and furnished of God for this worke and haue the cure and care thereof committed to them Now the Lord hath not giuen to all alike but to some more some lesse yet all for the good of his Church To the Author of this Treatise he had giuen more than ordinary gifts as his works already published do shew He had the honor to be a wise Master-builder to be like those builders in Nehem. 4.17 with one hand he wrought in the worke with the other he held a weapon as you shall see apparently in this Treatise wherin hee doth confirme professed truths and confute opposite errors Jt pleased God whilest he was liuing to make him an happy instrument of staying many in the Church who were ready to fall from it and to gaine many in which by seducements had been drawne away And as God gaue such successe to his Labours when he was aliue So J trust they shall find the same though he be dead if read with a single eye I dare assure you it is not the Treatise of any other but of him whose labours need not feare the Light Jt was perfected by his owne hand in his life and giuen to a neare and deare friend of mine who rests in the Lord who had hoped to haue published it in his life but being called away ere he could effect it J haue endeauoured to helpe to bring it forth to light and J doe here dedicate it to your Worship whose worthy care and earnest desire I know is so farre as in you lieth to further the good of the Church J might say much of your worth to the world but those that doe not know you will thinke I flatter those that doe will thinke J say too little But what Salomon saith of the vertuous woman Prou. 31. vlt. so I of you your owne workes praise you in the gates And as Boaz said to Ruth so may J of you changing the words a little All the people not onely of that place where you liue and I was borne but all the people of that country know you to be a vertuous Gentleman Go on good Sir stand for God and he will stand for you honor him and as he hath so he will honour and what seruice J may doe you by my prayers or otherwise you shall be assured of The Lord blesse you and yours and all your ample and religious kindred Your Worships in any thing J may to be commanded Ithiel Smart THE FIRST LECTVRE OF THE CHVRCH Your Question is What is a true visible Church HAuing spoken of God in the first place and of Christ in the second place it now followes in the third place that wee speake of the Church wherein we will stand vpon these two generall Points First an Introduction to prepare the way to the question secondly we will descend to the question it selfe First the Introduction and that consists of two branches first wee will shew that the order of the question is very naturall secondly that the matter is of great weight and importance First the order of the questions amongst themselues and so our worke and manner of proceeding is very naturall and that first in respect of God in the first question and secondly in respect of Christ in the second question and thirdly in respect of all the three questions laid together First in respect of God for our faith hauing been first informed and instructed concerning God himselfe the Authour and worker of all it is then in the next place to be informed touching his workes and amongst them first and principally of the first and chiefest of them all that is the Church For the Church is Gods owne speciall workmanship formed by his owne hand separated as a peculiar people to his owne Maiesty consecrated to his owne worship and seruice gathered by his owne Word purchased by his owne Sonne quickned and directed by his owne Spirit and ordained from all eternitie in his owne secret Councell to be partakers of his owne glory Besides of all the workes that God exerciseth towards his Creatures the greatest and best are they that God exerciseth towards his Church as Election Calling Iustification Sanctification Glorification c. Yea further whatsoeuer God doth worke besides in the

a continuall Feast and to this Feast wee must bee bidden we must not come till wee are called and none must call vs but God who is the Master of the Feast so that wee must haue a calling from God to this businesse Reason 2 Secondly if we might come yet we cannot come of our selues without a call from God we cannot so much as think a good thought of our selues we would neuer looke nor hearken after heauen till God call vs and that alowd too and till he open our eares and make vs heare Reason 3 Thirdly if we might and could come yet we would not vnlesse God call vs for we loue our selues and our sinnes and the world too well wee are wedded to them and therefore except God call vs and that by a strong call and plucke vs violently out of the fier we would not come Reason 4 Lastly euery ordinary state and Trade requires a Calling and that from God much more then must wee haue a Calling from God to this state this being a new state and the greatest and royallest and happiest state here wee haue a new name giuen vs we are Children of the light Gods Sons we haue a new heart and a new life we are translated from darknesse to light from the seruice of sinne to the seruice of the liuing God how can we haue all this except wee bee called to it and that by God The vses are many Vse 1 First here we may see what we are of our selues and in the estate of nature surely we are in a miserable and damnable estate till God call vs we are such as that if wee were neuer so great in outward state if wee had all the wealth in the world yet without this calling we are worse then nothing and better had it beene wee had neuer beene borne we sleepe in darknesse we are dead in sinnes and trespasses wandring from God like lost sheepe gracelesse and wretchlesse in our conuersation neuer thinking on God nor heauen nor saluation till the Lord take vs in hand and by himselfe or by his ministers call vpon vs to come home to him awakning quickning vs and bringing vs home and working a care in vs to make vs seeke after him and his comfort and saluation till then we lye wretchedly and gracelesly wallowing in our sinnes tumbling by the brimme of hell ready to be swallowed vp of destruction It is true that in the estate of innocencie we were first of Gods Church and then by the Serpents voice wee became of the Sinagogue of Sathan But now in the estate of corruption we are first of the Sinagogue of Sathan and afterward when God calls vs wee are of his Church and except the Lord be pleased to call vs we would liue and dye in our sinnes and be ●amned for them as the Diuels bee And this is it that our Sauiour saith in Iohn 6.44 no man can come vnto me except my Father which sent me draw him Now here God performed a double worke for vs First he deliuers vs out of Sathans bonds and then hee incorporates vs into his owne Family euen as a great man that deliuers a Captiue out of the slauery which he is in and then aduanceth him to attend on his owne Person Thus doth God in the effectuall calling of euery one of vs First he deliuers vs out of Sathans clutches and then hee incorporates vs into his owne Family to attend vpon his owne Person both these are wrought together in our effectuall calling Vse 2 Secondly this teacheth vs the great loue and mercy and compassion of God towards vs in Christ that is pleased when he seeth vs in this wretched estate when we are in the filthinesse of our sinnes euen in our blood as Ezekiel speakes that then hee should reach out his hand to vs and that hee should call after vs when wee runne away from him euen when we our selues would perish hee will not let vs perish but calles to vs sends after vs comes to vs and hath a familiar conference with vs as in Isai 1. Come now let vs reason c. then first he shewes vs our misery and the danger that we are in that we are miserable poore and blind and naked Reuel 3.17 then hee chides vs for our wretchlesnesse Why wilt thou dye when I would haue thee to liue and then in the next place he tenders vs better courses and perswades vs to intertaine them I counsell thee to buy of me gold c. as in that Reuel 3.18 Thus doth God deale with euery one of vs when he doth effectually call vs either at one time or another in the course of our life Many circumstances might amplifie the mercy of God to vs in this kind as that first God doth call vs by so many and sundry meanes by the Word and by the Sacraments by his Blessings and by his Corrections so that if one preuaile not another shall if faire meanes will not foule shall Secondly he doth vse these meanes continually all the day long hee stretcheth out his armes to vs early and late day and night in season and out of season renewing his call to day and to morrow and so continually still drawing vs on Thirdly he doth it earnestly calling commanding beseeching vs that wee would bee aduised by his Ministers and this hee doth with such serious obtestations as we loue heauen and feare hell and as we would escape damnation that we would bee aduised by him Thus earnestly God deales with vs and so he had need partly because the matter is so hard and partly because we are so dull Fourthly he doth often worke violently with vs haling drawing plucking vs out of the fire of hell euen as a man that is pluckt violently out of the fire when hee is in danger to bee burnt and knowes not of it so God pulls vs out of our sinnes and out of our vanities and will not let vs goe till he preuaile with vs. Lastly God doth this particularly and onely to the chosen to them and to none other the rest he leaues as drosse in the dreggs of their filthinesse but God fines these and fetcheth them out as pure Gold for the Lords Temple Vse 3 Thirdly this should teach vs that when any such calling betides vs we should take notice of it whether it be inward or outward let vs not detract nor deferre nor consult with flesh and blood but let vs yeeld vnto it without any more adoe obey Gods Call and that willingly and cheerefully as it is prophesied of the Gentiles Ps 18.44 as soone as they heare they shall obey me And let vs follow the example of Samuel 1. Sam. 3.3 when God calls the first time must we deny to come no we must come as he did and so the second and the third time let our eares bee open to heare still and obey Gods Call Shall he in mercy call mee and shall I like a Beast nay like a Diuell

in the like case but if men were neuer before baptized then though they bee of yeares of discretion yet they are to receiue Baptisme But whether hath the Church power to compell men to be members No surely faith cannot be forced vpon any yet if the Magistrate be Christian he by his authority may and must compell men to come to the outward meanes else wee deny him the priuiledge of his authority and of our subiection So did Iosiah cause all that were found in Ierusalem and Beniamin to stand to the couenant 2 Chron. 34.32 As they haue power to admit into the Church so they haue power to repell and keepe out and this wee finde to be plaine Acts 8.36.37 See heere is water saith the Eunuch what doth let mee to be baptised Philip said vnto him if thou beleeuest with all thine heart thou may'st c. as who should say where faith is wanting it is a sufficient let to keepe from baptisme and so from being admitted into the Church But what shall children doe then I answer they if they be the seed of the faithfull are pre-supposed to be within the couenant and so they are to be reputed as Gen. 17.7 God saith to Abraham I will establish my Couenant betweene mee and ther and thy seede after thee and Acts 3.29 The promise is made to you and to your children saith the Apostle and so in the 1 Cor. 7.14 The vnbeleeuing wife is sanctified by the beleeuing husband c. else were your children vncleane but now are they holy and therefore where children are tendred by faithfull parents to the Church they must admit them so far as they haue power and that is to baptisme Marke 10.13.14 as it was with circumcision in the time of the Law the children of the faithfull all that were males were circumcised so it is in Baptisme which succeedes in the roome of that all the children of beleeuing parents are to be made partakers of it So you see the Church hath power ouer persons that are not come in and that either to admit or repell them Secondly they haue power ouer persons as they are come in already and that either to keepe them in or to cast them out to keepe them in as in Reu. 3.11 Our Sauiour saith to the Angell of the Church of Philadelphia Hold fast that thou hast that no man take thy Crowne from thee and what was the Angels Crowne but the faithfull in that Church So the Apostle Paul calls the Thesalonians his Crowne and how must hee hold them fast and keepe them in By confirming exhorting reprouing comforting and instructing them bearing with their weaknesse admitting them to the Lords Table and vpon their repentance loosing them from their sinnes So the Church hath power to cast out for their obstinacy in sinne and so to binde them in the chaines of euerlasting damnation that the Church hath this power it is plaine for the Word of God is powerfull each way It is the sauour of life vnto life vnto some to other It is the sauour of death vnto death so the Censures of the Church are wonderfull powerfull Iohn 20.23 whose sinnes yee remit they are remitted and whose sinnes soeuer yee retaine they are retained saith our Sauiour to his Disciples And so we see how the Church did cast out the Incestuous man in 1 Cor. 5.4 5. and how they receiued him in againe in the 2 Cor. 2.7 8. The next point is the power that the Church hath ouer members as officers and herein the Church hath power to choose or refuse to place or displace to choose and place Acts 6.5 and the saying pleased the multitude and they choose Stephen c. to refuse and displace as in Acts 8.21 Peter refused Simon Magus when he would haue bought gifts of the holy Ghost for money and in the 1 Tim. 5.11 refuse younger widdowes c. and in the 1 Kings 2.27 to the 35. we may read how Salomon displaced and cast out Abiather from the Priests office But of this I haue spoken sufficiently before the matter of Church gouernment and therefore as I promised I will referre you thither Now in the second place the Church hath power ouer things and these things are of diuers kindes some are matters of substance some of circumstance the Churches power in matters of stubstance is eyther touching the Scripture it sefe or in things besides the Scripture as touching the Scripture and that is eyther touching the credit and authority of Scripture or the sense of it first of the credit and authority of Scripture which is called into question and much disparaged not onely by those that are without but euen of those that professe themselues to be within and to be members of the Church which should most lighly esteeme it some of of her champions as they pretend challenge at least an equall yea indeed a superiour authority to the Church aboue the Scripture and therefore the point to be discused here is whether the authority of the Church be greater then the authority of the Scripture It is not denyed but that the Church hath some authority concerning Scripture as wee shall heare afterward but that it hath authority equall with or aboue Scripture is not to be granted I will draw this point into an obseruation Doctr. which shall be this That howsoeuer the Church of God is endued with great power and authority from aboue yet the authority of the Church is not greater then the authority of the Scripture no it is not equall with it but the authority of the Scripture is greater and higher then the authority of the Church here are two parts of this obseruation First that the authority of the Church is not greater then of the Scripture secondly that the authority of Scripture is greater then of the Church the same places that proue one proue both Ioh. 4.39 The woman of Samariah hauing had conference with our Sauiour and beleeuing him to be the Messiah she went and told it in the Citty and it is said in the 39. verse that many of the Samaritans beleeued in Christ for the saying of the woman but it is said in the 41. verse that many moe beleeued because of Christs owne words The voyce of the woman what is it but the voyce of the Church shee beleeuing in Christ her selfe propounds him vnto others which is the Office of the Church in this case well the people beleeued for her saying but doe they rest vpon that as the chiefest authority of their faith No for verse 41. many moe beleeued for his owne word and verse 42. they that did beleeue for the saying of the woman acknowledge a greater and surer cause of their faith disclayming the former as insufficient now say they wee beleeue not for thy saying for wee haue heard him our selues and know that this indeede is that Christ the Sauiour of the world and is not Christs voyce to

bookes by the Scripture and not make any so of her selfe for this she cannot doe The third Position is this That as the Church cannot make any booke Canonicall which is not so of it selfe for she hath no power to deuise adde diminish or alter any part of Gods worship outward passages of Gods worship are much in her power as we shall see hereafter but that she may ordaine any part of his worship besides Scripture or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth all this is but will-worship hatefull to God and expresly forbidden Col. 2.23 Intolerable hath beene the presumption of the Church of Rome in both these For first they haue ordained besides Scripture Images satisfactons new Sacraments new intercessours new propitiatory sacrifices and sundry other parts of Gods worship and seruice Secondly euen to ceremonies of their owne deuising as to crossings processions ringing of Bels pennance and such like they haue ascribed forgiuenes of sinnes driuing away of Deuils and such like gracious effects wherein consists no small part of Gods worship The fourth point is concerning the customes of the Church custome we know preuailes much in matter of practice and many times they are very approuable and not to be varyed from but vpon good occasion yet in matters of Religion yeelding to customes hath bred much inconuenience as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises is growen to such a custome as that men thinke it no sinne and so in other things And to speake plainely customes are but a carnall motiue apt to ouer sway the naturall man but of themselues besides Scripture they are no spirituall motiues to the true Beleeuer The ancient fathers tye vp customes in Religion thus short that they must be agreable to the truth so that where truth and customes agree there they are to be admitted else to be reiected Now what is truth Our Sauiour saith Gods Word is truth Iohn 17 17. then if there be any customes in matters of Religion besides the Scriptures which are the truth they must be abolished euen by the Iudgement of the Fathers whom the Papists would seeme to alleadge for these things yea but say they the Apostle Paul alleadgeth custome 1 Cor. 11.16 but how doth he alleadgeth them Against contentions because contentions are against the Word of God so that custome besides Scripture is nothing worth The last point is for matter of traditions Traditions are one mine Piller of Popery and if they leaue them once they will quickly leaue their Religion too Now if we vnderstand traditions in a general sense It intends the whole Doctrine of Saluation which from time to time hath beene deliuered from the fore fathers to the children of the Church And so we willingly embrace traditions as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded and doe make for traditions But in the particular sense as the Popish Church intends them that is vnwritten verities and matters besides Scripture then so there is no building on them If they be verities it is more then we know and being vnwritten we haue no warrant to receiue them to his point we say first eyther there were no such traditions at all or secondly if there were yet they were needlesse considering the sufficiency of the Scripture thirdly if they were needfull yet they were vncertaine lastly if they were certaine yet certainely they were but the words of men and not certainely the word of God First eyther there were none at all I meane for matter of substance yes say they for substance ye haue something by tradition as the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture c. We Answer wee haue not these by tradition for they may sufficiently be proued by good consequence out of the Scripture As first for the Baptisme of Infants we haue the example of our Sauiour in Marke 10.14 And secondly for the Canon of Scripture we haue that place 2 Tim. 3.16 the whole Scripture is giuen by Inspiration from God c. yea but what place in the word saith that so many bookes are Canonicall I Answer euery booke beares witnesse of it selfe and this place of them all that they are Canonicall Thirdly for the change of the Sabbath we haue Reu. 1.10 where it is called the Lords day so that we haue Scripture enough for these things to satisfie an humble minded man that is not contentious Secondly if there were any such yet they were needlesse for supposing the sufficiency of Scripture which we haue proued before what neede vnwritten traditions besides Scripture Indeed before the Word of saluation was committed to writing It was needfull that it should be deliuered by word of mouth from man to man but the word being now written and hauing beene now written these 1610. yeeres and as much written as euer shall be what haue we to doe with traditions besides Scripture Thirdly if they were necessary yet they are vncertaine for how shall I know that the Apostles deliuered ought by tradition or that the Churches after them be they either de facto or de iure For that which is alleadged from the Apostle in the 2 Thess 2.15 keepe the Instructions yee haue bin taught eyther by word or by Epistle whereupon they say the Apostle left traditions and Epistle I Answere these words doe not imply any diuersity in the things he taught but onely in the manner of deliuery looke what he preacht he writte And whatsoeuer can be alleaged for the Churches after them is but the testimony of man we must know it by history and what certainety is there in that to repose my Saluation vpon Lastly if they were certaine yet all this while they were but certaine the traditions of men and certainely not the Word of God And therefore here is the damnable presumption of the Papists that they by name call them the Word of God vnwritten equall them both in authority to binde the conscience in necessity to be beleeued and obeyed with the written word common sence and reason which is endued but with the least touch of Religion will easily decide this controuersie If we adde heere to determination of councels consent of fathers decrees of Popes and other patches and faynings of Popish Religion the conclusion must be this that either there were none such or if there were they were not beside Scripture but according to it or else if they were besides Scripture then they were no matter of substances nor Saluation nor to be receiued as such The second Vse is for Instruction to teach vs what Vse 2 it is that our faith must be framed by and what euery truth is to be tryed by And that is

of Iustification The fourth Instance is concerning Christ our onely Aduocate against other Intercessors Say with vs that Christ alone presents our suits to God and makes them auaileable with God and that he is to be called vpon as our onely Intercessor and then we giue him the due honour of his place office of Mediatorship Ioh. 14.13 For his Intercession is a speciall part of that office as well as Redemption wherein if he be acknowledged to bee as we make him our alone Intercessor he is much magnified But if others be ioyned with him as they make it hee is much disparaged as being not sufficient of himselfe but needs others helpe or at least in that office being but of smaller moment such as the Saints might mannage well enough And so not Christ onely but God the Father also is much dishonoured that would put his owne Sonne to that which meaner persons might doe as well as hee The fifth Instance is concerning the spirituall worship of God against Images Let vs worship God as we teach onely in Spirit and Truth without an Image and he is rightly and truely worshipped being serued as he is a most glorious Spirit free from any matter or forme or outward apprehension and impossible to be expressed by any sensible Representation whatsoeuer But worship him in or by an Image as they teach and practise and we cannot but defile our selues and in some sort the Lords great maiesty to our selues by many grosse carnall bodily and materiall thoughts and imaginations wholly mis-beseeming the purity of Gods nature being and maiesty as if hee were a carnall bodily or manly God then which nothing can bee more contrary to his nature and will and so not more derogatory to his glory The sixth instance is of our Communion against their Masse Celebrate the memoriall of Christs death as we doe in the holy Sacrament of the Lords Supper and the Sacrifice of Christ once offered by himselfe on the crosse is thereby aduanced and acknowledged to bee a most perfect and sufficient expiation by it selfe of all our sins hereby it is only remembred and shewed according to the institution but not repeated But celebrate the death of Christ in the Popish Masse which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead and how can Christ once sacrificed be more disparaged The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and hukermucker Let Prayer be made in a knowne tongue and wee honour God not with lips onely but with vnderstanding too but let it be made in an vnknowne tongue as it is in Popery and we dishonour God babling and prattling to him we know not what Let the Scripture bee free and common to all that euery one may reade and vnderstand and the Lord is glorified in the comfort knowledge faith and obedience of many But let the Word bee kept from the people and then they cannot know God and so cannot honour him let men haue an explicite faith to vnderstand and beleeue particularly for themselues all things necessary to saluation and they shall glorifie God in giuing a reason of the hope that is them 1 Pet. 3.15 But if they be content with an implicite faith onely to beleeue as the Church beleeues they shall dishonour God in their blindnesse and ignorance and hardly shall the Lord be glorified in their Saluation God is iealous of his owne glory and so must all that professe his name and the more iealous we are of that and zealous for it the more truely Religious we are If wee bee out of our wits saith the Apostle we are it to God 2 Cor. 5.3 So we see in these seuen instances that our Religion is full weight in this ballance of Gods glory and the Religion of Popery too light not worthy to be tryed in this Beame The second ballance wherein we will try our Religion and theirs in these seuen instances is in the ballance of Gods Word for it is not enough to ayme at Gods glory in our owne intention but after his direction for hee cannot be truely glorified but so as himselfe teacheth in his word That is the best and true Religion of God tha● is most agreeable to Gods Word and that is the worst that most disagrees with Gods Word Leuit. 18.4.5 ye shall doe after my iudgements and seeke mine ordinances And Iohn 5.39 Search the Scriptures Mat. 15.9 In vaine they worshipme teaching for doctrine mens precepts And 1 Ioh. 4.5 he that knoweth God heareth vs c where is Gods Religion to be found but in Gods book As the Iewes religion is found in their talmud the Turkes in their Alcoan But the religion professed in our Church is most agreeable to Gods Word and the Religion of Popery is not agreeable thereto therfore our Religion is the true Religion That ours is most agreeable to Gods Word not theirs see it in the first instance The sufficiency of Scripture and the absolute authority it hath aboue the Church and traditions this is agreeable to that in the 2 Tim. 3.16 17. for the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And Iohn 10.27 my sheepe heare my voyce and I know them and they follow me and 5. Verse they will not follow a stranger but flye from him for they know not the voyce of strangers For that which the Papists alleadge for the Church that shee is to bee heard Matth. 18.17 It is to be vnderstood subordinately to the word that is so farre as the Church is aduised by God in his Word and for that which they alleadge for traditions out of the 2 Thes 2.15 keepe the instructions which ye haue beene taught eyther by word or by Epistle by word and Epistle are meant one and the same thing onely the manner of deliuery was diuers sometimes by word sometimes by Epistle And seeing the authority of the Church aboue the Scripture and traditions bee each of them a disparagment to the word except the word should disparage it selfe which no wise man can imagine there is no seeking for any warrant for them within the word The second instance Gods free grace against mans free will Our Religion teacheth according to Gods Word Phil. 2.13 that it is God which worketh in vs both the will and the deed And 2 Cor. 3.5 that we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God And Ier. 31.18 Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture There are some

on earth for the Reas 4 worlds sake that must stand till the appointed time of dissolution but it cannot stand longer then the faithfull are in it for whose sake onely it is vpholden for the holy seed is the substance of the world as I shewed Isa 6.13 and therefore so long as the world stands they cannot be vtterly destroyed Fiftly the Church on earth is the Nurserie for heauen Reas 5 now in heauen are many mansions to be filled vp euery day therefore there must be a continuall supply from the Nursery on earth Sixthly there must be a continuall warre betwixt the Reas 6 seed of the Serpent and the seed of the woman Gen. 3.15 betwixt the wicked and the godly therefore as the wicked seed of the Serpent and the seed of the Woman Gen. 3.15 betwixt the wicked and the godly therefore as the wicked the Serpents seed shal be alwayes on earth so likewise the faithfull the womans seed shal be alwaies on earth too Vse 1 The vses First this shewes the antiquity of the Church that it hath been from the beginning Truth is elder then falshood righteousnesse was before sinne Gods Church is ancienter then all prophane Assemblies whatsoeuer Caine is ancient being of the malignant Church but his Parents the Church in Paradise is ancienter Eue and Adam harkened to the voice of the Serpent and so committed sinne soone after the Creation yet there was a time before their fall when they beleeued and rested on God and his Word and were righteous The Diuell is a Lier from the beginning yet Gods Truth was in the beginning before that ●ie else it could not haue been peruerted with his Lye This serues first to stop the mouth of all Gainsaiers and aduersaries of Gods Church that Charge vs with nouelty to bee a new sect and challenge antiquitie to themselues that they are the ancient and true Church which are both lies for they are the nouellists not wee We are from the beginning before they had any being so that we are more ancient then they and their religion is nouelty and a new Sect. Secondly it may serue to confirme vs in the vndoubted assurance of the Truth and of that Faith and Religion which we professe That which is most ancient is most true as being immediatly and originally from the pure Fountaine the pure hands of God himselfe who is the ancient of dayes And contrarily all Religions which are lesse ancient are from some corrupt Channels degenerate from the originall sinceritie Now our Religion which we professe is most ancient and most pure and therefore let all contrary Doctrines and Religions hide their heads and be ashamed of themselues and yeeld the preheminence of pure Truth to our Religion that is most true and rightly ancient Vse 2 Secondly as this shewes the Antiquitie of the Church so likewise it proues the perpetuity of it As it was from the beginning of the world so it shall continue by succession to the end of the world as it was before all other Congregations so it shall see the rising and fall of all other Congregations but it selfe shall continue one and the same by a continuall succession where the Fathers are gone there Children shall stand vp in their steads and so Childrens Children to the worlds end There shall bee many changes and alterations from time to time yet still there shall bee a Church in all these changes If the Church faile in Paradise it shall be found out of Paradise If Israel fall away yet Iudah shall stand If the Iewes bee cast off yet the Gentiles shal be taken in Though Popery Turcisme and Iudaisme and Paganisme abound and fill the world and are vp in Armes against the Church yet there are some corners in the world that God hath reserued to shelter his Church in wherein they shall be preserued both from their persecution and infection The third Vse Is matter of Comfort to the faithfull Vse 3 First in regard of themselues for they are the onely people of continuance that are in the world they onely are sure of their esta●e and none else It is true that the wicked may flourish a long time in great prosperitie like to a greene Bay Tree but in time and sometimes very quickly they shall vanish away like smoke and consume as the fat of Lambes and nothing shall remaine of them but the faithfull shall stand fast for euer Psal 102.28 they may be afflicted persecuted and distressed on euery side yet they shall neuer be forsaken nor giuen ouer vtterly as a prey to their enemies If the wicked murder some of them yet God wil haue some of them remaine still let persecutours draw out the blood of Gods Children as long as they will or can yet still there shal be found some that will offer themselues to their bloody hands for the maintenance of Gods Truth as some are taken away God will still send them a new supply So then it is Comfort to them in regard of themselues that they shall neuer perish Secondly it is comfort to them in regard of their posterity and of the Church after them they need not say on their deathbeds as worldlings doe What shall become of my Children and goods after I am gone they need not say so of their spirituall goods let God alone with them leaue them to him the faithfull seed shall bee preserued and vpholden by his Fatherly prouidence to the worlds end and the gates of Hell shall not preuaile against them And as for the Truth of God the Gospell and the graces of the Spirit which themselues are seized on in their life time God will dispose of them to the right heires heires of his owne begetting add raising vp he will find heires for them successiuely from age to age to the last end Then Christ Iesus himselfe shall come and hee shall stand last vpon the earth and so the Church shall be the first and the last The first Adam the first man on earth beginning the Church on earth And the second Adam the last man vpon the earth finishing it vp by his personall presence hauing continued and maintained it by his owne power from the first beginning to the worlds end And shall the Church haue an end then No though all things bee then at an end yet the Church shall not yet be at an end but as it is for euer here so it shall continue for euer in heauen too and that in a farre safer and happier and more glorious estate then euer it did in this world Psal 102.28 Vse 4 The fourth Vse is for discouragement to wicked men and Persecutors in that which they doe against Gods Church What can they doe against it roote it out as many times they say they will No doe they what they can by themselues by their Instruments they can neuer roote it out Let Kings and Rulers and Gentiles and people fret and rage and band themselues together against the Lord and

against his Annointed it is to no purpose they shall not preuaile it is all but the imagination of a vaine thing Psal 2.1 Yet I wil tell them what they shal preuaile in they shal preuaile thus farre to make the Church more in number and more zealous for God and constant in his truth contrary to their end For behold when they haue done what they can against the faithfull when they haue burnt them to ashes God will raise out of those very ashes a new seed to call vpon his Name and the blood of the Saints shed shall fatten the Church and make it more fruitfull and be a cause of the greater increase of the Faithfull It is a vaine thing therefore for them to threaten them and to say as many times they doe that they will root out these Professors It is more then they can do nay it is more then the Diuell their good Master can doe himselfe and therefore let them neuer thinke to doe it Fiftly this teacheth vs not to Iudge of the Church by Vse 5 sight or appearance It hath a being euen when it can hardly be discerned rest rhou vpon this vndoubted Truth that surely such an one there is where or how c. leaue that to God for it may be hid from our sight euen as the Corne is amongst the chaffe so that we cannot discerne it and yet it may haue a being And so much for that Point Now wee come to speake of the third Point namely of the Church of God consisting of men in heauen and in earth together I will describe it by certaine qualities and circumstances such as may present and make it plaine to euery mans view And because it is an Article of our Faith and now that we are entred into it it is needfull to speake of all that is necessary for vs to beleeue concerning this Point therefore we will fetch these qualities from that Article in the Creede that concernes the Church I beleeue the holy Catholike Church and I will reduce all the matter we are here to speake of to these sixe Heads First that the Church is one secondly that it is holy thirdly that it is Catholike Fourthly that it is ioyned to Christ Fiftly that they haue a Communion one with another and sixtly that they are knowne onely to God and themselues and all these are raised out of the Article in the Creed That it is one therefore it is said the Church not Churches and the Nicen Creed which was penned after this saith I beleeue one That it is holy and Catholike so it is said in expresse wordes that it is ioyned to Christ and that they haue a Communion among themselues both these are intended when it is said they are a Communion of Saints Lastly that they are knowne onely to God and themselues How is this gathered hence Why thus because it is said I beleeue it Now that which wee beleeue is not seene and therefore this Article must not be expounded of a visible Church as the Papists would haue it Doctr. Now first of the first note It is but one for so the Nicen Creed for plainenesse sake ads this particle one We will draw it into an obseruation and that is this namely That all the faithfull that euer were or shall be either in heauen or in earth doe make vp but one onely Church It is prooued thus The Scripture when it speakes of the true Church in the generall true nature of it speakes in the singular number Eph. 5.27 32. that he might make it a glorious Church c. This I speake concerning Christ and concerning his Church And Math. 16.18 vpon this Rocke will I build my Church It is true that the Scripture speakes sometime in the plurall number of Churches as the Apostle Paul 1. Cor. 11.16 we haue no such custome nor the Churches of God but then it speakes of particular visible Congregations but of the generall Catholike Church it speakes alwayes in the singular number as being but one and so expressely ascribes onenesse to it Cant. 6 8. Christ saith to his Church My Loue my Doue c. Eph. 4.4 there is one body c. The Church hath a threefold onenesse it is one in it selfe it is one with Christ and it hath an onenesse amongst the members In this place we speake but of the onenesse it hath in it selfe of the other two we shall speake in their due place That it is one in it selfe therefore it is called the house of God not houses the temple of God not temples as in the time of the Law there was but one Tabernacle and afterwards but one Temple whereto all the people came Leuitic 17.3 4. Deut. 21 5. and 16.2 2. Chron. 2.4 so now there is but one onely Church of the faithfull Reas 1 The Reasons of the Point are these The first is taken out of Ephes 4.4 5. there are many reasons heaped together there is but one Spirit therefore but one Church as there is but one soule and therefore but one man There is but one hope at which all Gods people ioyntly aime and therefore they are one corporation one Lord and therefore one family one Faith which is the life of the Church and if there be but one life then there can be but one Church one Baptisme and therefore but one Promise and Couenant which all doe make to God as one man Secondly the Church is the Body of Christ Ephes 5.23 Reas 2 and Christ he is the Head of the Church and therefore as there is but one Christ so there is but one Church else wee should make a monster of Christ to say he hath one head and many bodies Againe the Church is the Spouse of Christ and he is her Husband as is implyed Vers 25. Now Christ should haue many wiues if there were many Churches which is absurd and therefore there is but one Church still Thirdly they haue all one Shepheard and therefore they Reas 3 are all but one Sheepefold Ioh. 10.16 Fourthly they are all partakers of one Bread and therefore Reas 4 but one body 1. Cor. 10.17 Fifthly all the differences that are betwixt them are abolished Reas 5 by Christ and therefore they are but one Ephes 2.14 Gal. 3.28 The Vses are these First this teacheth vs the vnchangeablenesse Vse 1 of Gods heauenly Truth and of the course of saluation because there is but one Church still and therefore but one Truth still it is vnchangeable there is but one Truth and course of saluation from the beginning to the end of the World the dispensation or manner of carriage hath been some what different sometimes it hath been carried darkly sometimes clearely sometimes in ceremonies sometimes without ceremonies sometime by the Law sometime by the Gospell by Tradition as before the Law by reuelation and by Scripture yet the substance was euer one and the same the same Faith and course of saluation that Adam was