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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one tit●le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 5.15 neither doe men light a candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house And Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of ●● what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and

of Elias yet in this very time God had his Church and a flourishing one too in his eyes though men could not discerne it Afterward in that generall Apostasie when Israel and Iudah were both fallen from God yet here is a true Church still here was one out of a Citie and two out of a Tribe to worship God Ier. 3.13 14. So in the Captiuity of Babylon when the Church is quite ouerwhelmed as it were Ierusalem was so distressed Religion defaced all turned into a miserable desolation so as there was neuer the like Is there any sorrow like vnto my sorrow saith the Prophet speaking in the behalfe of the Church Lam. 1.12 yet then God had his Church there were both teachers and embracers as Ieremy Haggai Zechariah and Daniel and many others At our Sauiours comming in the flesh when the Law and the Temple Priests and people the Church and Common-wealth were vtterly corrupted and defiled yet still God had his Church there was Zachary and Elizabeth Ioseph and Marie Simeon and Anna true beleeueres and right worshippers of God Lastly in the height of the pride of Antichrist the abomination of desolation standing in the holy place for many hundred yeeres when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon the Synagogue of Rome yet God had some from time to time that lothed her golden Cup some that were not defiled with her fornications but kept themselues pure Virgins and a chaste Spouse to the Lord Iesus Christ sweetly embracing his sauing truth And so much for proofe of the first part of the obseruation That God alwayes had a Church and company of chosen people c. The second part is that as God euer hath had so he now hath a Church c. I shall not neede to speake much for proofe of this point for it cannot be denied but that blessed be God there be many flourishing Churches at this day in Germany France England and Scotland many in all these places that worship God in Spirit and Truth yea vnder Popery no doubt but there are many true Christians yea euen amongst the Turkes and Iewes and Infidels I doubt not but that there are ye● remaining some that worship God with vs no question but there are some sparkes of fire amongst those burnt ashes some polished stones of these decayed Churches some gold amongst all that drosse some that serue the Lord amongst so many thousand seruants of sinne and slaues of Sathan we haue many instances now at this day of some that liue vnder Popery and amongst the Iewes that professe our Religion So the second part is proued that God now hath his Church and chosen people The last part and shall haue to the worlds end c. Wee cannot prooue this point by examples as we did the former because it is not yet throughly fulfilled yet wee haue as sure proofes for it as examples we haue Gods own Word for it and that which God hath spoken is as sure as if it were already done and therefore the Prophets deliuer many predictions in the Preterperfect Tense as if they were already done because of the certaintie of it I say wee haue Gods Word for proofe of this point Psal 132.13 14. For the Lord hath chosen Sion and loueth to dwell in it saying this is my Rest for euer here will I dwell c. God will dwell and rest and that for euer in his Church as himselfe is for euer so his Church is for euer So Math. 28.20 I am with you euer euen to the worlds end It is more then if hee had said I wil be with you c. It is as much as if he had said thus As sure as I am actually present with you now so I will still continue vnto the very end of the world And whereas in respect of his bodily presence it was nor so because he was to ascend into heauen yet by his Spirit hee is with vs effectually to all sauing purposes Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer vers 17. euen the Spirit of Truth c. And whereas there are many opposers of Gods Church men and Deuils and many times they haue a great hand ouer the Church yet they are still bridled and curbed and the Church still so protected and defended that the gates of Hell shall neuer preuaile against it that is vtterly to disanull it Math. 16.18 There are many other proofes for this Point but because we shall speake of them in the Reasons therefore we will passe to them The Reasons of the point that God euer had now hath and shall haue a Church to the worlds end are these Reas 1 First we haue Gods promise for it who is truth and cannot lie If that be too little we haue his Oath for it wherein it is impossible he should lie Psal 132.11 12. The Lord hath sworne in Truth to Dauid and will not shrinke from it saying of the fruit of thy Body will I set vp thy throne for euer He hath sworne it and will not shrinke from it that is hee will not recant which although it be typically spoken of Dauid and his seede yet in truth substance of it it is intended of Christ and his Church The same promise is renewed Ier. 33.17 18. where it is said that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel And in the 20. and 21. verses it is said If yee can breake my Couenant of the day and my Couenant of the night then my Couenant may bee broken with Dauid my Seruant Giuing vs to vnderstand that his promise is irreuocable so long as there is day or so long as there is night on the earth so long the Lord will haue his Church on earth his Word and his Promise cannot be broken no saith our Sauiour Heauen and Earth may faile but my Word shall neuer faile therefore he hauing passed his Word for the continuance of his Church for euer it shall continue for euer in despight of all her aduersaries Secondly the sauing Truth and doctrine of saluation Reas 2 shall neuer perish from the earth therefore the Church that is the pillar of Truth shal neuer be abolished from the earth If the truth of God could faile then the Church might faile but that can neuer faile for still there shall be some witnesses of Gods Truth to feele the sauing power of it in themselues and to testifie it to others and therefore the Church shall neuer faile The third Reason is taken from Gods Fatherly Care ouer Reas 3 his Church euen for their owne sakes because he loues them and they are deare to him as the Apple of his eye and therefore they shall neuer be all destroyed except the Lord could forget his owne people his dearlings which is impossible Fourthly he doth preserue his Church

saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement

together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay

the Scriptures and plainenesse and constancy in it selfe is such that it requires that whosoeuer interpret them they must doe it according to the meaning of God in them and not their owne minde So much of the reasons Vse 1 The vses of this point are many The first is for matter of reproofe and that principally of the Papists and it meets with them two waies First it reproues their opinion and secondly their practice And first it reproues them for their opinion for they esteeme the Scriptures but a dead or killing Letter and the written Word but bare and dead Inke It is the Church say they that is the mouth of the Scriptures giuing it sound and sense and it hath no meaning but what shee pronounceth This is their wicked opinion but the faithfull haue spirituall eares they heare God himselfe speake euen in the written Word It is true that the Church sounds it to the outward eare but God speakes in it to the heart and conscience and they receiue it not as the word of man but as it is indeed the Word of God A dead letter doe they call them O horrible blasphemy Stephen calls them liuely Oracles Acts 7.38 and the Angell Acts 5.20 calls them words of life and Christ himselfe saith Iohn 5.39 that eternall life is in them and that they are witnesses of him If they be dumbe as they say they are then they giue but a slender witnesse of Christ but our Sauiour would haue vs to know that there is a liuing voyce in the Scripture as hee saith Iohn 6.63 the words that I speake are spirit and life I say not that this life is in the Scriptures simply but as it is in the Sacraments to the faithfull Receiuer that is by the promise of God and the presence of his Spirit It is true that the Church is the mouth of the Scriptures as Aaron was the mouth of Moses Exod. 4.16 Hee shall be thy spokes-man to the people hee shall be vnto thee in stead of a mouth and thou shalt be vnto him in stead of God And as the Prophets were the mouth of God Luke 1.70 as he spake by the mouth of all his holy Prophets c. thus the Church is the mouth of God and his spokes-man to the people and so farre shee is to be beleeued But that she is so the mouth of Scriptures as that what sense soeuer shee speakes must be esteemed the voyce of Scripture this is not to be beleeued No the Scripture is not dumb but speakes it selfe Rom. 10.11 the Scripture saith and Rom. 11.2 Wot ye not what the Scripture saith and most plainely Rom. 9.17 for the Scripture saith vnto Pharaoh c. that is God in the Scripture saith to Pharaoh so that the Scriptures are not dumb but the spirituall man heares God speake in them As it condemnes their opinion so secondly it condemns their practice and that in many respects and first in regard of their vulgar latin translation for they impose that vpon the Church as the authenticall Text and Word of God and in the councel of Trent they haue decreed that none may appeale frō it vnder any pretence and that vpon paine of Gods curse It is true that translations are Scripture so far as they goe with the originall Text but that any translation is to be equalled much lesse preferred to the originall Text wherein both the the matter and the words are Gods owne it is absurd And this is a sufficient motiue to any indifferent mans iudgement not blinded and besotted with mysts of preiudice and error that wee are in the right and they are in the wrong because we are willing to stand to the tryall of Gods own Text but they will onely stand to their owne translation refusing the other The second practice of theirs heere reproued is that all their expositors are slaues and vassalls to their Church for in all their interpretations either they must concurre to award with the sense that the Church hath already giuen or if they differ they must vaile Bonnet and say with submission of their iudgement to the church of Rome and then though they doe erre yet it is not damnable because they shew a willingnesse to be better aduised else they are Heretikes and Castawayes it were farre more grace in them to submit themselues to the iudgement of God with intreaty of pardon for that wee haue not attained to the full sense of his words for if any wrong be done therein it is most to him whose words wee haue mistaken and also wee must pray vnto him for further illumination who is the father of lights and in this they would shew themselues to be the good seruants of God whereas in the other they shew themselues to be the seruants and slaues of men Their third practice here reproued is this That in the oath which generally all Papists receiue they doe sweare to vnderstand Scripture onely so as the Fathers ioyntly do expound them and to receiue no other interpretation but that which they doe generally consent in No doubt but the Fathers ioyntly consenting and all agreeing in the exposition of a Scripture It is great reason to moue me to belieue that it is the true sense but yet it is no proofe that I should sweare to it but I aske what one place of Scripture is there that is not manifest by its owne light which is expounded one and the same way by all the Fathers If it be manifest by it selfe wee beleeue it for its owne light and not for theirs but if it be not manifest in it selfe then some one or other of Fathers dissent in the interpretation of it yea but say they if most agree then it is all one as if they all agreed But what if the most dissent from the best must we follow the most to doe euill But in the diuision of the Commandements they follow not the most but leaue all the rest of the Fathers and follow Austin who will haue but three Commandements in the first Table because hee had a conceit of a mystery of the Trinity to be in them But will they beleeue the most and leaue the best this is against Gods Commandement to follow the multitude to doe euill but thus they must doe or else they are foresworne See what dangerous plunges these desperate fellowes put themselues on to vphold the Churches transcendent authority in expounding of Scripture● but secondly what if they do all generally concur and yet misse in the right expounding of Scripture some of the best learned amongst the Papists challenge them so to doe and we can giue instance of it as in the dangerous heresy of the Millenaries vpon that place Reu. 20.4 that Christ should raign on the earth after the day of iudgement a 1000. yeers now if they follow the Fathers in this exposition wherein they generally erre they must forsake the truth if they

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