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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

is in the one the approbation in the other The second thing wherein their Office consists is in ouerseeing and redressing things that are amisse for this purpose was Titus left in Crete to redresse things amisse Titus 1.5 and that not in the people onely but in the Ministers also 1 Tim. 5.19 20. Against an Elder receiue none accusation but vnder two or three witnesses them that sinne openly rebuke openly c. Timothy was at Ephesus as Titus was at Crete to redresse things amisse and there were many Ministers there and these must bee reformed too and therefore the Apostle would haue him in redressing things amisse amongst them to receiue no accusation against them but vnder two or three witnesses So that there must bee one aboue the rest for the performance of this Duty the same Reason may bee proportionably applied for this as for the former for seeing some ministers must bee redressed then there must be some that must haue this power to doe it and who are they but Bishops that are in the chiefest places I doe not ascribe to Bishops hereby any absolute power ouer their Brethren as to doe what they list but a limited power to proceed with the approbation of their Brethren neither say I that these were simply Diocesan Bishops as ours are but surely they were such as had some compasse of iurisdiction allotted them wherein were many Congregations at least many Ministers whom these did ouer-see Those of the Presbytery haue one that is chiefe amongst them and so is the confession of the Reformed Churches And Master Caluin himselfe confesseth as much that in the ancient Church there were such Superiours and saith further that their proceedings were not contrary to the Word yea and hee shewes and approues the reason why such were chosen and that was of purpose to preuent dissention which by equality would arise Mistake me not as if I did meane to settle in Bishops any Princely authority or Lordlike command neither he nor they nor I intend it but that at least there must be one superiour and aboue the rest for order-sake For so it must needs be in all Companies and Societies whatsoeuer else it cannot stand There were many Ministers in Ephesus Act. 20.28 And so Act. 15.35 we reade of many that were in the Church of Antioch and some of them are named Act. 13.1 Now what disorder would there haue been in these Churches if one had not been aboue the rest What danger of Schisme would there haue been How could matters haue been decided amongst them Who should there haue been to haue moderated their actions The freest State that euer was hath one Superiour aboue the rest as Venice hath her Duke Rome hath her Consuls c. yea the Apostles themselues exercised this order amongst themselues some in one Cause was Moderator some in another Nay I adde further that they exercised power though not ouer themselues for they were all equall yet ouer other Ministers Therefore the thing is not vnlawfull in it selfe if it bee moderately and lawfully vsed And the order which I pleade for I would not haue thought a bare Title but such as is armed with some kind of power too which is conferred on them by them which chose them to such places But you will say all this is tolerable if it were but for one Action or for one yeare I answere that surely the lawfulnesse is all one bee it for a yeare or for a mans life only there is lesse danger of abusing such a place if they be limitted to a shorter time And so much of the first Office namely Bishops where yee haue heard first of their Name and secondly of their Office Now wee come in the second place to Presbyters or Elders for so the word Presbyter in the Originall signifies an Elder and they were so called either as they were Ministers or as they were ancient in yeares or at least in carriage or because they were more ancient in grace and in begetting others to the Faith We speake here of such as labour in the Word and Doctrine for of such as are pretended to be gouerning Elders we shall speake in the next place This name wee find also to bee generall to all in the Ministery from the highest to the lowest yea euen the Apostles themselues are so called so Peter calls himselfe an Elder 1 Pet. 5.1 yet by vse for the most part both in Scripture as Act. 15.4 and the 14.23 and in other Writers it is restrained to those that are assigned to teach in some particular Congregation sometimes many of them together sometimes one by himselfe as times and occasions serued Their Office in regard of the maine essentiall duty is to feed and therefore they are called Pastors Ephes 4.11 Hee gaue some to be Apostles c. and some Pastors c. And to this duty they are often exhorted in Scripture 1 Pet. 5.1 2. The Elders which are amongst you I beseech feed the Flocke of God c. Act. 20.28 Take heed therefore vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feed the Church of God c. And this feeding consists chiefly in two things that is first to teach secondly to rule and gouerne they must bee acknowledged to haue as absolute power and authoritie from God for both these duties within their Charge as the Bishops in theirs for euery Presbiter is a Feeder that is both a Teacher a Ruler within his Charge It is true that Presbyters haue bin most vniustly scantled abridged by Canons and Councels of this part of their office that consists in ruling and gouerning too much hath been taken from them that Bishops might be aduanced the more To speake more particularly of their Office it consists in many particulars First they are to teach the Word that is both to expound it and to apply it and whatsoeuer particulars of exhorting reprouing comforting c. are set downe in Scripture they are to bee referred to this head they were all exercised by the Apostles and Euangelists and are so to bee by euery Minister or Elder within his Charge that which is spoken of Paul to Timothy 2 Tim. 4.2 is spoken to all Ministers Preach the Word bee instant in season and out of season improue rebuke exhort c. And there is reason for it for the Word being committed to euery Pastor to bee ministred by them and that being profitable to teach to conuince to correct as it is in the 2 Tim. 3.16 therefore there is power and charge in them to handle it euery way for the edification of the Church Secondly they are to administer the Sacraments for that also being charged vpon the Apostles Mat. 28.19 was intended to all the Ministery as well as the Word and in the 1 Cor. 10.18 The Cup of blessing which we blesse c. there is the other Sacrament and the Apostle makes it

King here and makes vs to raigne as Kings with him for euer hereafter This is the inward Gouernment Secondly the outward Gouernment that is the power and direction that God hath put ouer to the sonnes of men for the well gouerning of the Church whereby there must bee first sufficient and painefull Ministers to instruct the people in the wayes of saluation teaching them Repentance towards God and Faith in Iesus Christ and secondly there must bee others that are holy and religious men chosen for their Assistants for the dispatch of such Ecclesiasticall businesse as they may bee helpefull in And thirdly there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church for the maintaining of peace and order in the Church for the punishment of sin and sinners and for the encouragement of well-doers and for the better execution of all such ordinances as the Lord in this case hath prouided to bee done in his Church And this is the Gouernment which we here meane and which wee seeke after that is the power and direction and administration that God hath committed to his Church specially to the Ministers and ouerseers thereof to see that the whole body be well ordered and that euery member carry themselues godly and religiously both in priuate especially in publike both towards God and the World In the third place wee are to speake of the necessity of Church-gouernment how needfull and necessary it is in the Church for the good thereof For the better vnderstanding of this Point wee must know that there is a twofold necessitie one absolute the other conditionall Absolute that is when one thing is so necessarily required to another as that it cannot be without it Secondly there is a necessitie that is not absolute but conditionall that is when one thing is so necessary to another as that it cannot well bee without it of this latter sort the necessity of this Gouernment in the Church of God is for the Church may bee without it in some kind of being but it cannot haue her well-being except this concurre The Point lyes fit to bee handled by way of Obseruation and therefore so I will deliuer it The Obseruation is this namely Doctr. That there is necessarily required an outward forme of Gouernment in the Church of God to bee exercised and administred by men All the former part of the Obseruation as necessity Church and gouernment haue beene before explained onely the last words administration by men needes some opening I say it must bee administred by men I doe not say It must bee deuised of men for it must be of Gods owne ordaining either in particular or at least in generall and it must bee administred that is men as Ministers and Instruments must put in execution that which God hath ordained And what men must these bee Surely they must bee members of the same Congregation For first these men must not bee such as are of no Church for what haue wee to doe with them that are without or they with vs Nor secondly it must not bee done by them that are members of another Church for what hath one Church to doe to meddle with anothers Gouernment except it bee by aduice or in case of necessity or in such causes as concerne diuers Churches but they must bee members of the same Church These are the parties that may and must Administer this Gouernment so that wee see the Note stands vpright namely that of necessity there is to bee required an outward forme of Gouernment in Gods Church to be exercised and administred by men For the proofe of this point in Rom. 12.4 5 c. The Apostle compares the Church to a body and Professors to parts and members of that body Now saith hee euery member hath not the same office no for that were superfluity and would breed confusion but seuerall members are tyed to seuerall offices for the good of the whole body Now there the Apostle speakes of outward gouernment in the Church as verse 5 c. and there must bee sundry Offices and Officers to exercise that Gouernment and who should these bee but the members of the same body In the 1 Cor. 12. from the 12. to the 21. verse there the Apostle presseth the same comparison further and growes to more particulars calling one the eye another the foote the hand the head c. of purpose to shew that as in the body and the parts thereof it is so ordered that some are to gouerne others to be gouerned so it is in the Church some must gouerne others must be gouerned and still vnderstand that the Apostle speakes of outward Gouernment in the Church and that they that gouerne must bee members of the same Church for so the comparison holds they must bee members of the same body And this the Apostle doth set downe generally for a rule in the first Epistle of the Corinthians Chap. 14. vers 40. Let all things be done decently and by order where wee see that the Apostle expresly commandeth order in the Church that is Gouernment for it is all one for things to be well ordered or well gouerned and it is intended of outward businesses in the Church as verse 26. Where the Apostle speakes of their comming together and it is a Charge Let all things c. there is the necessity of it and all is imposed vpon men as we see in the 26 verse Brethren when yee come together c. yee that are members of the same Church And according to this generall Rule so the Apostles carry themselues the Apostle writing to Timothy 1 Tim. 3.14 15. saith These things write I vnto thee that thou mayst know how to behaue thy selfe in the house of God Now that which hee wrote to him of was partly of outward Gouernement as verse 1. and forward where he speakes of the Office of a Bishop and the words in the fifteenth verse shew it plainely hee writes to him that hee may know how to behaue himselfe in the house of God that is in the Church of God But you will say hee was but a particular man and therefore what doth this concerne the whole Church I answer Though it were written particularly to him yet hee being the chiefe ouer-seer in that Church it consequently concernes the whole Church And this was so necessary that hee would not respite it till his comming though hee were to come shortly but for the more suretie hee wrote before-hand that so the Church might not bee destitute of so materiall an ornament as outward Gouernment is And he charges Timothy most seuerely in Chap. 5. vers 21. and in Chap. 6. vers 13. and 14. that the same be duly obserued And so in Tit. 1.5 there the Apostle writing to Titus that was Bishop of the Church of Creta saith For this cause left I thee in Creta that thou shouldest continue to redresse the things that

bee done but there are generalls from which and some particulars by which the rest are to bee drawne and measured That is the first Reason the impossibility of it Reas 2 Secondly if it were possible yet it is inconuenient and vnfit fit for euerie seuerall Nation and Countrey haue their seuerall States and Customes and ciuill Gouernment so that that which is decent in one is not decent in another that which will stand with some ciuill Gouernment may not stand with another and therefore it is vnfit to impose the same particulars on the Churches in euery seuerall Gouernment As for Instance it is a decent thing in some Churches to weare long haire in some it is not In some Churches it is decent to haue the head couered when they prophesie in some it is not therfore where its decent it may bee done where it is not decent it may not be done so that Decency is held still in the generall though that the particulars faile and differ as farre as the East is from the West Reas 3 Thirdly some things we haue must haue in our Church Gouernment which in the Apostles times and many yeares after was not so and that is the Christian Magistrate who hath a chiefe stroke in Church gouernment that by right from God who dares deny it And therefore it was neuer meant that the same particulars should bee in all Churches And so no particular forme of Church-gouernment is left in the Word in euery particular whereunto all Churches are to conforme Reas 4 Lastly some things they had in the Apostles times by practice Act. 6.1 and there was Commandement about it too as well as about other offices as widdowes 1 Tim. 5.3 and yet this is not of necessitie required in any reformed Church So much for the Reasons Vse 1 The Vses are these First this should teach vs to moderate and stay our selues and to set our harts at rest frō seeking after such a particular precise and necessary forme of Church-gouernment for euerie case in Gods Word It is but vaine labour let vs neuer think to find it for the generall we may and for many particulars but for euery particular we may not How many excellent wits haue euen tyred themselues out in this businesse How long and how grieuously haue many learned and holy men vexed themselues about this Question and yet cannot agree among themselues Some pressing more particulars than others as that the chiefe Gouernour is but for a yeere or by turnes c. Yea how haue some and how doe some to this day wrest Scripture laying violent hands on Gods owne holy Booke sometimes putting out somwhat as Timothies Bishopricke in the Postscript to the second Epistle to Timothie so sometime they put in though not into the Text yet cunningly they adde it as in Eph. 4.11 where it is said Pastors and Teachers they say and some Pastors and some Teachers to make them a diuerse Office so likewise they mis-interpret as in Phil. 1.1 where they will haue Bishops to signifie lay-Elders a thing neuer heard of that they were called Bishops and so they are exceeding unconscionable in handling the Word in this businesse Obiect and all to maintaine their owne conceit of Gouernement But you will say was not the Church of the Iewes prouided for in euery particular And why then is not ours as well prouided for as theirs I answer First Answ that the Church of the Iewes was a particular Nationall Church and so might the better be prouided for in particular Secondly I answer that some particulars were not prescribed by them yea I say further that the certaine forme of Church-gouernment amongst them in euery respect is not at this day knowne by any and yet wee haue the Scriptures where this was recorded For my owne part I professe I cannot by all my poore endeauours and small reading come to any full vnderstanding in euery particular of that Gouernment neither could I euer heare or reade of any that could And so likewise I professe for matter of Church-gouernment now vnder the new Testament by all my labours and endeauours and prayers vnto God I could neuer see it in euery particular set downe in the Word For the generall substance it is and for some particulars enough to receiue some good direction for the rest but in euery particular I could neuer see it Vse 2 The second Vse is for refutation and reproofe of all such as pretend their particular Gouernment to bee Gods ordinance and condemne all others As first the Papists they alleage this that their Gouernment is Gods Ordinance for Christ say they when hee was on earth minding to erect one vniuersall head ouer all as his substitute and that all the Churches in the world should be at his becke and Gouernment First he erected it in Peter and from him it came to the Pope and so it is to contiene for euer and therefore say they whosoeuer is not vnder this head is no part of Gods Church But of all oppositions to this Obseruation this hath the least colour of truth and these opposites haue least colour of Scripture for them of all other for besides that there is no precept nor example for it in Scripture they are both most directly against it First for precept looke in Luk. 22.25.26 The Kings of the Gentiles raigne ouer them c. but it shall not be so among you c. there is our Sauiours precept directly against it And so for example looke in Act. 15.13 We shall see that Iames Bishop of Ierusalem moderates the matter in question and giues sentence in it which is the Office of a Bishop and which Peter should haue done if hee had been head of the whole Church Besides what meant Paul to write to Rome and to Corinth and Ephesus and other Churches and to prescribe Orders for them if Peter had been Head it had been his Office and he must haue performed it and if he were dead why did not his Successour doe it Likewise when commandement came from heauen for reformation of the seuen Churches in Asia why were they not reuealed to Peter or he being dead to the Pope his Successour but that they must be reuealed to Iohn in Pathmos if the Pope had been Head of the Churches the Epistles should haue been sent by him or at least by Iohn from him So that they haue no colour for their Gouernment Lastly this reproues those of the Presbytery that say that their Gouernment and their Rulers which they require are plainely set downe in the Word and is an ordinance of God to endure for euer Yet this is not sufficiently furnished in euery particular for first they are not certaine whether the Office of a Pastor and Teacher be diuerse or if they be so then secondly they know not whether they may not be in one and the same person thirdly whether of necessitie all these must bee in euery particular Congregation so

right to and possession in When God giues a man gifts he hath a possible right and when he is appointed by the Authoritie and Orders of the Church that giues him actuall possession Secondly euery such officer is an officer both for God and for men and therefore hee must bee inuested by each Man inuests him by appointment God inuests him when hee is qualified by himselfe and appointed by man according to Gods ordinance So much for the first generall answer that officers in the Church must bee men qualified with a competent measure of gifts Secondly that they must bee appointed thereto by the Authority and Orders of the Church wherein they liue Answ 2 Now I come to answer particularly and by name to the Question namely what these officers are It were too great a labour and yet to no great purpose to reckon vp all particular officers that haue had to doe in Church businesses for besides the ordinary there haue been many extraordinary Some in our Sauiours time and the Age next succeeding as Apostles that were to teach at large through the whole world Matth. 28.19 c. and Prophets to foresee and foreshew things to come as Agabus Act. 11. and Euangelists to bee Assistants to the Apostles Others there were also in many Ages after as Exorcists Doore-keepers Acolutiues and Readers c. but whether these were in rightfully or wrongfully is to bee seene hereafter In the meane time we will speake of such officers as were of ordinary and necessary vse in the Church either such as were indeed or else are pretended so to be on probable and plausible grounds Wee will begin with the officers of the Ministery as that being the principall duty and so they the principall Church-officers in the most strait and proper sense We will take them in their orders first we will begin with Bishops secondly we will come to Presbyters then to Doctors then to gouerning Elders then to Deacons then to Widowes then to other Assistants lastly we will come to speake of the Christian Magistrate First wee will begin with Bishops and first wee will speake of their name secondly of their office First of their name Bishop is as much to say as an Ouerseer in the Originall and it is attributed vnto them by a kind of excellency for there are many Ouer-seers but these are the chiefe in the Scripture sense that are and these are Ouer-seers by a kind of excellency whether we respect the persons they ouer-see or whether we respect their designement to that office or whether wee respect the worke they doe First if we respect the persons they ouer-see they are ouer-seers by a kind of excellency for they ouer-see the faithfull or the flocke of Christ for whereas they haue other ouer-seers as they are Subiects they haue the King and other Magistrates to be their Ouer-seers yet none are so as these for these are their Ouer-seers as they are the flock of Christ Secondly if we respect their speciall designment ouer that flock they haue a more speciall designment ouer the Lords flock than any other Ouer-seer hath ouer any other people the holy Ghost makes them ouer-seers after a speciall manner Thirdly if we respect their worke which is to feede and that not with bodily foode but with spirituall and heauenly food to eternall life All these are intimated Act. 20.28 Take heed to the flocke ouer which the holy Ghost hath made ye Ouer-seers to feed the Church of God c. First they are Ouer-seers and that by a kind of excellency first in respect of the persons they ouer-see which is the flocke of Christ Take heed to the flocke c. Secondly in respect of their speciall assignment ouer which the holy Ghost hath made yee Ouer-seers And thirdly in respect of their work to feed the Church of God c. And as this name Ouer-seer is restrained onely to these so it may bee safely extended to euery particular in that kind and so is the vse in Scripture Phil. 1.1 To all the Saints in Christ Iesus which are at Philippi with the Bishops c. And most plainely in the 1 Tim. 3.1 If any man desireth the office of a Bishop c. this is the generall signification of the word in Scripture But you shall vnderstand that by common practice of speech I find this name alwayes almost euer since the Apostles times particularly applied to those that haue a primacy and precedency in the Church aboue their fellow-Ministers and so Bishops are not Ouer-seers of the flocke onely but also of the Pastors too within such a compasse some greater some smaller which we call Diocesses and as this is generally so in all antient Writers so likewise if the Postscript be authenticall 2 Tim. as for any thing I see it must then the Scripture fauours it too for there Timothy is said to be a Bishop in this sense and so had other Pastors vnder him And so much for the signification of the name Bishop Now wee come to their Office we speake still in the particular sense their Office besides their preaching and other ministeriall Duties common to all Ministers consists First in ordaining Ministers secondly in reforming things amisse First in ordaining Ministers So it is said of Titus that hee was left in Crete to ordaine Elders Titus 1.5 and so in the 1 Tim. 5.22 the Apostle would haue Timothy lay hands rashly on no man c. What is it to lay on hands but to ordaine Ministers And this Timothy must doe and thereto Antiquitie so plainely agrees that Ierome though otherwise bitter enough against Bishops acknowledged it to be done by them and misliked not the doing of it And surely seeing ordination must be continued in the Church some Persons must needs haue a special ouer-ruling hand in it and who are they but Bishops that is they that are highest and chiefest in the Ministery So the Apostles and so the Euangelists being the chiefest in the Ministry did ordaine Ministers If it be said that the Apostles ordained not as Bishops but as Apostles and Timothy and Titus not as Bishops but Euangelists yet the same office being of necessitie still to be performed some must alwaies be in the Church answerable to them in that respect call them how you will if not Bishops yet they must haue as much authoritie in this businesse as I for my part do ascribe to Bishops It is true that extraordinary Officers are not to be imitated in extraordinary workes but in their ordinary workes of continuall and necessary vse when extraordinary Officers cease ordinary must succeed them I doe not say they did this wholly and alone but stil other Presbyters or Ministers were assistants and layd on hands with them and so it was in the Primitiue Church and so our Law requires that the Bishop should make no Minister vnlesse other Ministers be with him but yet still they haue the chiefe stroke the power of ordaining

and so they haue these notes and markes in some degree Secondly consider in what state or sense these markes are necessarily required in the Church they should be and sometimes are in the purest and soundest Churches in an high and excellent degree There is the true Word without tradition the true Sacraments none but those that Christ instituted true obedience without resistance to any part of the knowne Will of God and answerably this true Word must bee truely and soundly preecht these Sacraments onely so administred as Christ hath commanded without any addition and this true obedience truly professed without any sinister respect And this all Churches are to pray and labour for and thus it ought to bee in all true visible Churches but yet they are generally otherwise in all visible Churches in as much as all are subiect to errors and corruptions but yet so long as the true markes are found in any visible Church though they bee not so rightly and sincerely carried as they should the same is a true Church though not so pure as some others if they haue the true Word though mixt with some errors so they be not such as ouerthrow the foundation they are a true Church though more corrupt As for example the Church of Galatia embraced the true Word but not truly preached for they taught iustification by workes Gal. 3.1 2 3. and some thinke that they were then in the state of Apostacie and yet they were a true visible Church and are so called Gal. 1.2 So secondly for the Sacraments looke into the Church of Corinth 1 Cor. 11.22 to the end of the Chapter they had the Lords Supper but it was much depraued and not so sincerely administred as it ought to haue beene and yet they were a true Church and so for the Doctrine of the Resurrection a materiall point in Religion there were some that denyed it in the Church of Corinth 1 Cor. 15.12 and yet they were a true Church Lastly for profession of obedience the Church of Sardis Revel 3.3.1 had a name that she liued but was dead they were generally in the estate of Apostacie in that Church yet because they made profession of obedience though not sincerely and because some amongst them did truly professe as in the 4. ver therefore it is called a Church I speake not this to cherish any Church in the corruptions that they are in but onely to keepe vs from an vncharitable conceit of such a Church as not to esteeme it for a true Church because the Word is not so truely preacht nor the Sacraments so rightly administred nor profession of obedience so sincerely yeelded as it ought to be Thirdly they obiect and say that these are not more Except 2 knowne than the Church and so are disabled by your own rule before given from being the principall markes I answer they must be and are better known than the Church for seeing that onely is a true Church which professeth the true Faith as wee haue shewed before therefore wee must first know which is the true Faith before wee know which is the true Church and so as they must bee more knowne so they must bee first knowne I know a visible Church as a company of men not by their faith but as a Church by their faith only and their profession of it As I know a Musitian because of his Musicke not the Musicke by the Musitian And so much for reproofe of these first sort of Aduersaries that except against this Doctrine Secondly it reproueth others that obiect and say that there are other markes required as well as these as first Loue to the Brethren I answer This is a part of their obedience which they professe Secondly say they there Except 1 must bee a lawfull Ministery I answer that is presupposed and intended in the two former markes Answ when we say Except 2 that the Word must be truly preach'd and the Sacraments rightly administred Answ Yea but say they specially Discipline Except 3 that is an essentiall marke I answer That is a good marke Answ but not essentiall the Church hath a being and a wel-being Discipline is a note of the wel-being of the Church not of the true being of it for it is no part of the essence of the Church and so it is excluded from being a necessary marke of a true Church because it is not essentiall I confesse where that Discipline wants that God calls for in his Word that so farre that Church is an imperfect Church but yet not a false Church As a man sicke of the Palsey his sinewes are weak his hands tremble his ioynts are not soundly knit together this is a crazed and diseased man not a false man So that Church that wants Discipline is not well and soundly tied together in the ioynts and so is an imperfect Church not a false Church I speake not this as I said before to cherish any Church in their corruptions for they are to labour against them but yet let vs iudge charitably and not say Such a Church is a false Church when indeed it is but a bad Church Thirdly and lastly there are other aduersaries here reproued that obiect against this Doctrine and they are the Papists They obiect and say that these markes are not the principall but others are more required than these and that as better markes They alleage foure first Antiquity secondly Succession thirdly Multitude lastly Vnity or Consent These are strange markes of a true Church First for Antiquitie can that find me out the true Church then it would follow that euery ancient Church were a true Church and so the Church amongst the Turks should be a true Church because it is ancient therefore it is Antiquity of truth not of place or people Look what Church maintaines the ancient Doctrine of truth that is the true Church so that antiquitie separated from the truth is no note of a true visible Church Caine and Satan were ancient yet no true Church but ioyne this note with the Truth The true Word preach'd which is one of our notes and then it is a true marke Secondly for Succession What succession of Bishops or of men that sit in one Chaire Is this a Note without the Word or with it If they say without the Word that is fals●●f with the word then still they run vpon our notes and markes of the Church for wee say that Succession of true and sound Doctrine is a special Note of the Church Succession of it selfe is no Note it is as if a man should say This is my Horse because this is my Bridle as if his Bridle would not serue any other Horse Thirdly for multitude they make that a Note of the Church but it is quite contrary for generally the true Church is the fewest in number and for the most part the greater number are the worst and by this Rule in Christs time the Scribes and Pharises and Iewes were

therby to disgrace Church-gouernment and to make it the greatest trouble-state in the Christian world What was it that the Disciples contended about in our Sauiours time Luk 22.24 Was it not the matter of Church-gouernment Who should be the chiefest amongst them and so the Ruler and Gouernor of the rest By this occasion the Diuell made strife amongst the Apostles And what bred those great broyles and contentions in the primitiue Church betwixt the Easterne and the Westerne Bishops Was it not Church-gouernment which should bee the highest See and who should bee the highest and chi●●●t Bishop To goe further what brought forth Anti-Christ into the world and that aduanced the Pope to that high pitch which hee came to was it not Church-gouernment The Pope audaciously ingrossing all Soueraignty in the Church to himselfe and many good Bishops and Churches in their weaknesse yeelding too much to him in that kinde by the peruersenesse of the gouerned In a word what dishonour hath hereby beene done to God What disgrace to Religion What hinderance to the prosperous successe of the Gospell and of the Kingdom of Christ What furtherance and aduantage to the Kingdome of Satan What heart-burning hath it bred amongst some How hath it alienated the hearts of others from vs and that in many that otherwise are inclinable towards vs What tumults hath it bred at home What clamours abroad What griefe hath it brought to our friends and well affected What reioycing to our enemies and profane persons What distractions and doubts hath it bred in weake and tender Consciences What disheartning and discouraging hath it beene How many excellent Talents for Gods ministry haue beene hereby buried in the ground without profit And so consequently many congregations destitute of their faithfull Ministers and of their heauenly food and left as a prey to the Rauening Wolues by this meanes had they not by the prouidence and wisedome of our Gouernours beene otherwise prouided for I dare vndertake that in all likelihood had not the Diuell cast this bone amongst vs and throwne this businesse of Church-gouernment as a football before vs for euery one to runne after and so to set vs all together by the eares this Church of England through Gods blessing had been this day the most famous and flourishing Church that euer was in the world whereas now this businesse this onely businesse of Church-gouernment hath occasionally by the peeuishnesse of some hatched nourished and brought forth much ignorance prophannesse vncharitablenesse contempt of holinesse neglect of Gods ord●●●●ces loosenesse and licentiousnesse I grieue to thinke on these things and I can haue no pleasure to speake of them and we may be all ashamed of them before God and the World and it must be euery ones care and endeauour to be instant with God by prayer that in his good time he would be pleased to redresse these foule euils yet here I haue mentioned them to the end that we may be both whetted on by these considerations to looke the more carefully into this businesse and also that we might be admonished to carry our selues the more temperately and moderately towards it And so much of the first point namely of the harmes and euils that haue happened occasionally by this matter of the Church-Gouernment though in it selfe holy and good The second point is what is meant by Church-Government Yea see here two words Church and Gouernment and each of these may carry three senses First for the word Church wee are not here to vnderstand it of the Catholike Church for that being dispersed ouer all places of the world cannot well be brought within the compasse of the same Lawes nor ruled by the same earthly Gouernours it is impossible for the reatures to weild such a great charge The sole Gouernour of the Church in this sense is Iesus Christ the onely Head thereof And the onely Lawes it is to be gouerned by is the presence power and direction of the Spirit but here we vnderstand it of a particular visible Church whether it be Parochiall Nationall or Prouinciall for these being confined and bounded within their seuerall places may and must haue their seuerall Lawes and Gouernours euery one for and within it selfe of this Church it is that we here speake of whether it be greater or lesse Now we come to the next word Gouernment which word in a generall sense signifies to maintaine secondly in particular to gouerne First in generall in respect of the state of nature as wee are men so the Lord gouernes that is maintaines and preserues his Church seating euery particular Church in the place where it is making a Fence about it feeding and clothing them supplying their wants affording them helpes and meanes for their reliefe defending them from their enemies deliuering them from dangers causing them to thriue and prosper in outward things and couering them with his fauour as with a shield And this kind of Gouernment the Lord extends ouer the whole world yea euen to the wicked as well as to the faithfull yet with this difference to the wicked in the common fauour of his prouidence to the faithfull in the speciall fauour of his Grace in Christ for euen in the very temporall blessings that the faithfull haue in this life they are theirs by Grace and promise in Christ And therefore to the wicked they perish in the inioying of them they haue no further benefit of them but outward and temporall to the faithfull they are helpefull and seruiceable in some degree to the worke of their eternall saluation for so God intends them and so the faithfull accept and vse them This is for the generall Gouernment of God in respect of the state of nature as we are men Secondly there is a particular Gouernment in respect of the estate of Grace as we are men professing the sauing Faith of Iesus Christ and so the Gouernment is twofold inward and outward First inward and this is proper to the Spirit of Christ God onely ruling in the hearts of his chosen as a King by the power of his Word and Spirit conuerting them from the seruice of sinne to the seruice of God causing them to beleeue Gods promises in Christ and so iustifying vs from our sinnes crucifying the old man and quickning the new acquainting vs with his will and framing vs to obedience putting good motions from time to time into our minds and stirring vs vp and enabling vs to entertaine them graciously and to giue place vnto them and so sanctifying vs and further he assures vs of Gods loue and fauour and our election in Christ and so comforts vs further he increaseth these and other Graces in vs euery day more and more so long as wee are in this world till at length they bee fully perfected in vs and wee receiued into his Kingdome of glory in heauen and so hee glorifies vs. This this is the right Kingdome of God and of Christ whereby God raignes in vs as

It is not in her to deuise her owne Gouernment If Christ therefore had not prouided for her in this case but had left her to her selfe a thousand to one she had neuer hit on the right way or if she had she could haue had no comfort of conscience in that case nor hope of blessing in the course because still shee would haue been vncertaine and doubtfull whether it were of God or not Therefore as it is and must bee from the Lord so let vs blesse and praise the Lord our good God that hath so mercifully and plentifully furnished vs in this kinde And so much of the affirmatiue point namely that the whole substance of Church-gouernment is so set downe in Scripture that euery particular Church may receiue instruction and direction thereby how they ought to be gouerned Now I come to the second point the negatiue Position namely That there is not any one particular forme of Church-Gouernment set downe in Scripture that euery particular Church is precisely bound vnto to obserue for ordering euerie particular This being a negatiue Position as you see must bee content with negatiue proofes for seeing the question is whether there bee such a Gouernment in Scripture for euery particular or not and seeing the answer is that there is not no maruell then though there bee no direct place to confirme it But you will say that many together will I say No many laid all together will not they that pretend there is such a thing must instance in some such places in the Word where it is proued else the contrary is presumed to be true And so it followes that the refutation of such allegations is the direct proofe of the Position Therefore for proofe of this negatiue Position First I say no place of Scripture saith that there is or prescribes that there should bee such a particular forme of Church-Gouernment c. for euerie part of discipline nay nor many places conferred and laid all together doe not For matter of substance and in generall there is proofe enough as wee heard before in the former point but not for any particular forme in euery particular c. As there is no place that affirmes or prescribes this particular forme of Church-Gouernment so I say further there is no example for it in all the Scripture There is no question but that if our Sauiour or his Apostles had intended any such forme of Gouernment to bee obserued in euery particular either they would haue giuen it in expresse charge particularly or at least there would haue beene some notorious patterne of it in some Church but there is no such in Scripture To instance in the best Churches Corinth and Ephesus were the best prouided for in that case yet these had no particular forme of Church-Gouernment whereunto they were precisely bound First for Corinth there was more written to that Church for matter of outward Gouernment than to any other Church yea almost as much as to all others yet it was not prouided for in euery particular no not in regard of it selfe in many particulars it was well prouided for in all it was not by writing for some the Apostle respited till his presence 1 Cor. 11.34 Other things will I set in order when I come So then the Church of Corinth was not prouided for in euery particular by writing for her selfe much lesse was it so prouided for as that euery Church should be directed thereby But you will say are not the Church-orders of the Church of Corinth the Lords owne Commandement 1 Cor. 14.37 Yes they are to them of that Church so farre as was directly inioyned them but not to all Churches else So likewise for the Church of Ephesus though it were then the most famous Church in Asia and plentifully prouided for that way yet it was not so prouided for that euery Church should be directed by it nay it was not prouided for in euery particular for it selfe But you will say are not particulars profitable If so bee they are then the Apostle Paul saith to the ouerseers of that Church Act. 20.20 I haue kept nothing back that was profitable for you and therefore not those particulars I Answer Surely particulars are profitable and therefore this Church had enough in generall whereby they might frame vnto themselues such particulars as were needfull for them but they had not all particulars this place proues the former Position well that the substance of Church-gouernment is set downe in the Word wholly in the generall but not in euery particular though they had some to measure the rest by Yea but there is a further matter for Gouernment in the Church of Ephesus than in any other Church for the Apostle imposeth on Timothy a charge of perpetuity as in 1 Tim. 6.13 I charge thee in the sight of God c. that thou keepe the Commandement without spot vntill the appearing of our Lord Iesus Christ So then that Gouernment which hee chargeth him withall was to bee perpetuall I answer first that that Commandement is chiefly if not onely of faith and holinesse Secondly if it be vnderstood of Gouernment yet that was but personall to Timothy that he should keepe it as much as in him lay and also it was onely for that particular Church and for those particular things there commanded which came farre short of euery particular that they should perpetually bee there obserued this is the charge hee giues Timothy Lastly I answer If it bee extended to euery particular Church it must be vnderstood of matters of substance which as wee haue heard must be perpetuall in all Churches So that wee see there is no proofe for this nor no example in Scripture nay there are examples against it because wee finde not the same Gouernment in all Churches for some wanted that which others had and so by this rule one of them should haue sinned as in the Church of Philippi there are onely Bishops and Deacons named So that wee see there is no particular forme of Church-Gouernment for euerie particular set downe in the Word for euery Church precisely to bee ruled by Reas 1 The Reasons of the point are these First it is impossible it should bee so the multitude and varietie of particulars being infinite and still new occasions arising in the Church dayly which if they were foreseene yet they could not bee written the world could not containe the bookes as the Euangelist speakes of the Word and workes of our Sauiour What ciuill Law was there euer that the best heads haue been layd together to deuise that were sufficient at the first for euery particular but by new occasions still increased for particular causes Yea but though men could not yet God could haue prouided for that But yet he did not yea I say further that the Word of God though it bee a most perfect and absolute Law of faith and life yet it prescribes not for euery particular what is to

Hoasts for the aduancing of his Kingdome and the magnifying of his Name as also it requires vprightnesse of heart that laying aside all guile couetousnesse ambition pleasing of men they may meerely intend the honour and glory of their Lord and Master The second end is that all tend to the edification of their Brethren so the Apostle 1 Cor. 14.26 would haue all things in the Church done for edification and so hee carries himself 2 Cor. 12.19 for the Lord hath ordained officers in his Church giuen them gifts for that end as it is in Ephes 4.12 therfore that is the matter that all must direct themselues vnto Now this matter of edification requires two graces first wisdome secondly loue If we haue not these graces we shall neuer take this course First it requires wisdome to obserue discerne what courses are most profitable for edification and that to follow as the Minister is wisely to obserue the times and seasons he liues in and the Persons that he hath to deale withall and so to insist chiefly on such points as are fit for such seasons and persons to giue milke to the weake and meate to the strong hee must be a wise Steward giuing to euery one in Gods house his portion in due season where this Rule is obserued it wil be a singular furtherance to the labors of the Ministry for the edifying of the Church As wisdom is required in this duty so also in the second place loue is required in commiserating the infirmities of the weake and in hauing compassion of the damnable estate of poore ignorant and vnbeleeuing Soules vnfeignedly desiring and labouring their conuersion and for that cause framing themselues and their courses so as may bee fittest to bring them to God they must with the Apostle become all to all that they may winne some Loue is a farre more excellent vertue and more beneficiall to the Church than knowledge knowledge puffes vp saith the Apostle but loue edifieth 1 Cor. 8.1 knowledge without loue makes men proud it tends to ostentation but loue alwayes seekes and labours for those things onely that may edifie Then doe men swerue from this golden Rule of edification when they enact Lawes ordaine Ceremonies vse preaching generally for the maintenance of the state more than for edification yea then they commit high impiety in this kinde when they vse courses and passages in Church-gouernment to destruction not to edification yea as snares to entrappe tender Consciences at least to prouoke and offend them This is against the Apostles Rule 2 Cor. 1 3. our power saith hee is giuen for edification not for destruction Put the case that those things which bee imposed be lawfull must wee doe them presently No not vnlesse they edifie our brother so the Apostle saith Rom. 15.1 2. Wee must beare with the weake and euery man must please his neighbour in that which is good to edification And Rom. 14.19 Let vs follow those things which concerne peace and wherewith one may edifie another And 1 Cor. 10.23 the Apostle saith All things are lawfull for me but all things edifie not As if hee should say Wee must not doe all lawfull things vnlesse they edifie So then this is the end of all our Actions to bee done in the Church they must bee done to Gods glory and the edification of our brother And so much shall serue touching the rules and lawes whereby the Officers must bee guided in performing their Actions and Duties in the Church Now it remaines onely that I instance as I promised in two or three duties fitting them to the Persons and Rules And first I will instance in the first duty which was the Word Sacraments and Prayer Now as these are to be had in the Church so they must be administred first by such persons and secondly by such Rules as God in his wisdome hath ordained and fitted for them And first we will speak of the Persons then of the Duties First the Persons to deale in euery of these duties in the publike vse are the Ministers be they Bishops Pastors or Presbyters they and all of them and none but they are to deale in them their very name imports so much they are called Ministers of the Word and Sacraments and so Prayer it holds by proportion to the Priests of the Law for they and none else were to offer Sacrifices I speake of ordinary cases But necessitie sometime inforceth otherwise yet some are expresly excepted against in this case as women they are not to speake in the Church 1 Cor. 14.34 and therefore whereas sometimes they take vpon them to baptize this is an horrible presumption in them and a profanation of Gods Mysteries Secondly the Rules whereby they must be directed in doing these duties are these first the preaching of the Word for the matter of it it must bee Gods Word alone and that which is built vpon it for the manner it must be sincerely preacht not making merchandize thero● and truly and rightly agreable to the Analogie of faith and instantly and continually in season and out of season reuerently and conscionably and powerfully not as the word of man but as it is indeed the Word of the liuing God secondly the Sacraments those and none other must bee administred which Christ hath instituted and that rightly and in such manner as Christ and his Apostles instituted them but yet wee are not bound to euery Circumstance For Christ and the Apostles were baptized when they were of yeeres so must not wee bee Thirdly Prayer that must bee fitted for euery occasion sinnes must bee confest iudgements must be prayed against blessings must bee thankfully remembred And this must bee done both for themselues and others and all feruently and in the Spirit So much for the first instance The second instance shall be in the second Dutie Election of Officers and here also consider First the Persons that must performe this duty secondly the Rules they must bee directed by First the Persons that are to deale in it for Ministers it must bee those that are in superiour place and degree the Gouernours of the Church but yet with approbation of fellow Ministers So for Deacons or Church-wardens and other inferiour Officers they must bee chosen by the Minister and people together Wee see a president for this in Act. 6. where the Apostles referred this partly to the people that they should chuse out certaine from amongst themselues for this Office and yet still they had an eye to it and a hand in it too as wee may see in that place Secondly the Rules they must proceede by in this Duty and specially in election of Ministers are these First is examination and tryall of their gifts so it is implied of the Ministery in the 1 Tim. 5.21 22. Lay hands suddenly on no man c. And so it is exprest in Deacons 1 Tim. 3.10 Let them first bee proued then let them minister If