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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

Church are new Creatures Gods Image is repayred in them that wisedome and righteousnesse and holinesse is renewed in them which they had in their first Creation If Adam had continued in his innocency and so all his posteritie till now what a glorious Sight and company would they haue beene Adam and so many of his posteritie as are of the Church of God are in some measure renewed to Gods Image as it was at the first And therefore what a glorious and blessed assembly is the Church of God the assembly of the Saints The vses of this point are these First it shewes the loue of God to his Church and people and his delight in them First his loue to them in that first he is pleased to communicate his owne beautie and graces to them to make them beautifull he fastens on them many pledges of his fauour he vouchsafeth them his protection blessing grace and saluation all his promises both for this life and that which is to come yea and that for them alone he thinks nothing too good for them he affords them his owne presence and the comforts thereof he bestowes his owne Sonne vpon them and all his merits and benefits hee giues them his owne Spirit and all the gifts and graces and operations of the same What should he doe more for his Vineyard as hee speakes in Isai 5. and what could hee doe more for his Church to make vp the perfection of her Beauty Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Secondly his loue appeares to them in that he accepts of them as if they were perfectly glorious for they are but men I speake of such members as most concerne our selues for the Angels are members too and therefore though God giue them neuer so much they can receiue it but in some measure so farre as they are capable of it Besides they haue many sinnes wants and infirmities the least whereof if it were straightly stood vpon in the censure of iustice would deface all their glory and cut them off from all their grace and blessednesse but the Lord passeth by and winkes at these blemishes beholding them in the face of Christ couers all their defects with the Mantle of loue and ouerspreads them with the white Robe of Christs righteousnesse and freely forgiues them all their sinnes so that nothing may impeach their blessed and glorious estate Secondly God delights in his Church being so beautifull and glorious as he himselfe saith Psal 132.14 This is my rest for euer here will I dwell for I haue a delight therein And Psal 45.11 The King shall haue pleasure in thy beauty God delights in their persons graces welfare and obedience all their prayers blessings meditations true and holy indeauours are a sweet smelling sacrifice in the nostrils of God wherewith he is well pleased in Christ Cant. 7.1 2. The second vse Is the Church so gracious and so glorious Vse 2 Then first we also must loue it too and secondly we must labour to be of it First we must loue it so many graces as God hath bestowed vpon her are as so many baites to intice and allure our affections to her therefore let her beauty satisfie vs and her glory ravish our hearts Thus Dauid professeth his loue to Gods Church Psal 26.8 Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal 84.1.10 Oh Lord of Hoasts how amiable are thy Tabernacles and A day in thy Courts is better then a thousand elsewhere And so likewise we should shew our loue to her in bewailing her desolations as Ieremy doth Lament 1.4 the wayes of Sion lament c. And Lament 2.6 7. and 5.17 18. Therefore our heart is heauie for these things our eyes are dim because of the mountaine of Sion which is desolate And so we should shew our Loue to her in bewailing our absence from it as Dauid doth Psal 42.4 when I remembred these things I poured out my very heart because I had gone with the multitude and leade them into the House of God c. Thus Dauid laments his absence from Gods Church and thus should we doe when by persecution or any other such let we are forced to be absent Secondly we must labour to bee of it For so we haue a speciall Commandement Deu. 12.5 6. But you shall seeke the place which the Lord your God shall chuse out of all your Tribes to put his Name there and there to dwell and thither shalt thou come and thou shalt bring thither thy burnt offerings c. And this was the onely desire of the Prophet Dauids heart Psal 27.4 that hee might dwell in the House of the Lord all the dayes of his life And Psal 84.2 his Soule longs and faints for the Courtes of the Lord and in verse 10. hee preferres it before all other states whatsoeuer A day in thy Courtes is better then a thousand elsewhere I had rather be a doore-keeper in the House of the Lord then to dwell in the Tabernacles of wickednes Thus did Dauid delight in it and desire continually to be of it and so should we for then it is a sweete and comfortable thing to speake of the blessednesse and glory of it when wee haue our parts in it And we should not onely ioyne our selues to it but we should also labour to bring others to it we should say as it is prophesied of the Church in these last dayes Isai 2.3 Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob Hee will teach vs his wayes and we will walke in his pathes Gen. 9.27 Cant. 8.8 Vse 3 Thirdly then we should liue and behaue our selues worthy so blessed and glorious an estate beware of errors in Faith for they dishonour thy state and deforme thy beauty and if they be fundamentall errors and persisted in they will ouerthrow thy blessednesse and cut thee off as a rotten member from this glorious Body beware also of sinne and disobedience in life for that will make thee filthy and vncleane and if it be not soundly repented of and redressed thou hast no part neither in the Churches grace nor in her glory Consider that thou art a member of Iesus Christ and wilt thou take the members of Christ and make them the members of an harlot the members of sinne and wickednesse God forbid these courses are fit for the world that foule polluted beastly vgly Assembly and must not be found in the glorious Assembly of the Saints Vse 4 Fourthly here is matter of comfort exceeding great comfort to all those that vpon good ground doe find themselues to bee members of the true Church that surely they are Gods dearlings such as are pretious and glorious before him first here is comfort against their sinnes that they shall be done away as if they had neuer been and though they be as red as scarlet yet they

as vnto Christ Philem. 4.5 6. the Apostle giues thankes to God for the loue and faith which Philemon had towards the Lord Iesus and towards all Saints that which Philemon did to the poore Saints he did it with an eye to the Lord Iesus and the Religion they did professe Fourthly these duties are to bee done chiefly to those to whom wee are tyed by a further band besides that of faith and loue as first of all to our Teachers Gal. 6.6 We must make them partakers of all our goods It is an hiperbolicall speech noting that wee are especially bound to them Secondly Ministers to their fellow-Ministers are tied in a speciall band Gal. 2.9 Iames and Cephas and Iohn when they knew of the grace which was giuen vnto me saith the Apostle Paul they gaue vnto mee and Barnabas the right hand of fellowship So in the third place to those with whom we communicate in their goods and things Rom. 15.26 27. If the Gentiles be made partakers of their spirituall things their duty is to minister to them in their carnall things Fourthly to those that are in temptation or tribulation we must haue an especiall care to minister comfort vnto them Reuel 1.9 I Iohn euen your brother and companion in tribulation and in the Kingdome and patience of Iesus Christ 2. Cor. 1.7 As yee are partakers of the sufferings so shall yee be also of the consolation We must bee companions and partners with them in their sufferings Fifthly we must take heed we bring in no confusion as the Anabaptists that hold a community in possession but wee must hold it onely in vse for communitie in possession was free as we may see Acts 4.34 35. they sold their possessions and distributed to euery one according to their need and Acts 5.4 Whilest it remained appertained it not to thee saith Peter to Ananias and after it was sold was it not in thine owne power They made all things common that is in vse not in possession for it was their owne before they sold it and before they gaue it and they did it voluntarily not by constraint so that we must not bring in this communion of possession but of vse onely As for example a man hath a house now hee communicates the vse of this house to another but yet keepes the possession to himselfe Lastly this communion reacheth to the Saints in heauen too for no doubt they in generall pray for vs and wee in generall giue thankes for them the generall state of each requires this duty but in particular neither doe they pray for vs nor we giue thankes for them therefore hee that extends this further doth that which is preiudiciall both to their state and ours And so much for the proofes and opening of the Point The Reasons why there is such a communion are these first there are particular Reasons in respect of God secondly in respect of Christ thirdly in respect of the spirit fourthly in respect of the faithfull themselues and lastly there are Reasons in respect of the aduersaries to the faithfull First in respect of God the Reasons are these First that Gods worship and seruice may be the more soundly sufficiently and effectually performed to his greater glory and that is done when all the faithfull ioyne together to lift at it as with one shoulder as it is in Zeph. 3 9. for so the word Consent in that place doth signifie in the Originall and with one minde and mouth as the Apostle speakes Rom. 15.6 And this not onely in one particular place or assembly but generally in all places in all the assemblies of the Saints both here in England and also in France and Germany and all other places where the name of the Lord is called vpon for the faithfull in all places doe in effect and for substance the same duties to God it is fit that the worship of God should be soundly effectually and sufficiently performed Now that it may be thus performed there must be this communion amongst the faithfull The second particular Reason in respect of God is because God is the common Father to all the faithfull Matth. 6.9 And the faithfull they are all brethren Matth. 23.8 9. and therefore as brethren that haue one Father they are to hold and exercise this communion Secondly in respect of Christ and first as he is the head the faithfull they are the body or members Ephes 4.15 16. grow vp in him saith the Apostle which is the head that is Christ by whom all the body being coupled and knit together c. Now looke what communion there is betwixt the members that belong to one head the same is amongst the faithfull Secondly he is the head corner-stone and we are all liuing stones of the same building 1. Pet. 2.7 Now looke as the head corner-stone makes all the building hang fast together so we are fastened together in Christ Thirdly it is so because Christ hath prayed that it may be so Ioh. 17.20 21. that they may bee one as the Father and himselfe are one and therefore it cannot but be effected Thirdly it is so in respect of the Spirit we communicate in one and the same Spirit 1. Cor. 12.4 and 11.13 there are diuersities of gifts but the same Spirit And Vers 11. all these things worketh the selfe-same Spirit And Vers 13. For by one Spirit we are all baptized into one body c. One and the same Spirit dwelleth and worketh in all the faithfull and this is one reason of their neere communion The Heathen accounted it a neere fellowship and friendship for one soule to bee in two bodies but this is a farre neerer communion then that this is a neerer communion then that of man and wife for they twaine are one flesh but these are all one Spirit For looke how it is betwixt vs and our Lord Iesus as wee are ioyned to him so proportionably are we ioyned one with another But we are one Spirit with him 1. Cor. 6.17 so we are onely one Spirit amongst our selues so that in respect of the Spirit the faithfull haue a mutuall communion amongst themselues The fourth Reason is in respect of the faithfull themselues and that in many respects first because of our necessities euery member of the Church hath need of euery grace but no one is capable of euery grace in himselfe at least not to receiue and distribute too and therefore there are many members and yet all in one body that euery one may haue their seuerall gifts one to receiue in one kind another to giue in another kind that so all our wants may be supplied Secondly in respect of the faithfull there is this communion in regard of their helpe that if one fall into sinne another may helpe him vp againe and that they may build vp one another in faith and obedience Thirdly it is needfull for the comfort and incouragement of one another in the worship and seruice

all which is aboue all and through all and in you all And in the 1 Cor. 12.6 the Apostle speaking of the edification of the Church vseth the very word in the note There are diuersities of operations saith he but God is the same which worketh all in all And this we shall find to bee the voyce of Gods Church Psal 95 6 7 8. Come say they let vs worship and fall downe before the Lord our Maker c. hee is our Lord our Maker our God and wee are his people of his pasture his sheepe of his hand Why but all other are his people Yea but we are his people after a speciall manner Ephes 2.10 Wee are his workmanship But you will say so are all things else Yea but we are another kind of workmanship wee are created in Christ Iesus vnto good workes we haue not onely our being but our well-being from him hee hath not onely created vs as men but re-created vs or regenerated vs as new men wherein howsoeuer many things concurre as the Word and Sacraments c. yet all is his doing hee is the worker of it he is all in all Let vs inlarge our thoughts in this point that God is all in all in causing of his Church and let vs consider first how euery one of the three persons in the Trinitie haue a speciall and an effectuall hand herein First God the Father the first person he hath a speciall hand in it Ioh. 6.44 No man can come vnto me except the Father which sent mee draw him So likewise the second person Iesus Christ hee hath a speciall hand in it Ioh. 14.6 No man commeth vnto the Father but by me So likewise the third person the holy Ghost he hath a speciall hand in it 1 Cor. 12.3 No man can say that is by a true perswasion that Iesus is the Lord but by the holy Ghost God the Father he loues the world and in that loue of his hee decreed that such and such should be gathered to his Church and so be saued and also in that loue sends his Sonne to redeeme vs and to pay our ransome and giues vs his Spirit to sanctifie and to comfort vs that are his Church So likewise Christ Iesus hee loues the Church and in this loue of his comes downe from heauen and takes our nature and our sinnes and our punishment vpon him and layes downe his life for vs that hee might purchase the Church with his owne blood as the Apostle speakes Act. 20.28 and incorporates vs into himselfe and makes vs bone of his bone and flesh of his flesh Ephes 5.30 and brings vs to his Father Ioh. 14.6 So likewise the holy Ghost he loues them and in that loue which hee carries to them hee comes and dwels in them and enlightens them gouernes them and frames them to obedience sanctifies them and applyes the meanes of grace to the particular conscience of euery one of them hee makes them apprehensiue of that course whereby they are saued and applyes it vnto them 1 Cor. 2.10 12. Secondly euery part and seuerall worke that tends to our saluation is of God as first Election that is from God Ephes 1.4 He hath chosen vs in him c. so our Calling is from him Rom. 8.30 Whom he predestinated them also he called likewise our regeneration is from him Ioh. 1.13 Which are borne not of blood nor of the will of the flesh nor of the will of man but of God So also our teaching is of God Ioh. 6.45 They shall be all taught of God Our iustification is also of him Rom. 8.33 It is God that iustifieth Lastly our sanctification is from him 1 Thes 5.23 Now the very God of peace sanctifie you throughout c. So that euery seuerall worke that tends to our saluation is of God Lastly euery seuerall meanes both within vs and without vs is Gods doing but of this we shall speake in the Reasons and therefore we will now come to them Reas 1 The Reasons are these God is all in all in his Church First because the Church is Gods House 1 Tim. 3.15 now who should build a House for God but God himselfe Reas 2 Secondly the visible Church is a meanes to worship God by Deut. 12.11 Where God puts his name there he will be worshipped Now who shall or can prescribe Gods worship but himselfe therefore he is all in all in his Church Reas 3 Thirdly the living members of the Church are Gods adopted Sonnes members of Christs mysticall body Kings and Priests unto God in all which the like causes God is most sensibly all in all in his Church for hee makes them Kings and Priests c. Revel 1.6 Fourthly to be made a Church or a true member thereof Reas 4 is altogether a worke wrought vpon the heart now God onely workes upon the heart all other meanes and instruments are excluded but onely so farre as they are assisted by him Lastly consider the efficient cause in comparison to all Reas 5 other causes and then it will appeare plainely that the cause of all causes is the Lord himselfe First the efficient cause is God himselfe yea and hee alone which is proofe enough that God is all in all Secondly the instrumentall causes they are wholly and onely of him First for the outward causes as the Word Sacraments Ministers and Gifts First God ordaines them and giues them their being and therefore they are called Gods Word and Gods Sacraments and Gods Ministers and Gods Gifts Eph. 4.11 12. he hath giuen some to be Apostles some to be Prophets and some to be Euangelists and some Pastors and Teachers for the gathering of his Saints for the worke of the ministery c. Secondly he vouchsafeth the presence and tender of them to such persons and places where hee would haue his Church to be as we may see Act. 16.6 Paul Silas were forbidden by the holy Ghost to preach the Word in Asia and Vers 7. the Spirit suffered them not to goe into Bithynia And in the tenth Verse it is said they went into Macedonia being assured that the Lord had called them to preach the Gospell there Sometimes God restrayneth the meanes from some and enlargeth them to others as Matth. 10.5 Goe not into the way of the Gentiles compared with Act. 13.46 47. It was necessary saith the Apostle to the Iewes there that the Word of God should first haue been preached vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life Lo we turne to the Gentiles for so hath the Lord commanded vs c. Lastly God giues the successe and blessing to the meanes and so makes them effectuall 1 Cor. 3.5 6. Paul planteth and Apollo watereth but it is God that giueth the increase And Act. 11.21 the hand of the Lord was with them so that a great number beleeued and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse

refuse to come No let vs be thankefull for it it is a pretious Iewell and let vs take heed we doe not relinquish our Calling let vs not looke backe for no man that putteth his hand to the Plough and looketh backe is fit for the Kingdome of God Vse 4 Fourthly by this we may know whether wee are of the Church of God or no. Euery one that liues in the Church pretends to be of the Church but here is the tryall Art thou called Yes Why then thou art of the Church in some sense so farre as thou art called so farre thou art of the Church If thou hast onely an outward calling thou art but an outward member but if thou haue an inward and effectuall calling then thou art a true and liuing member of it But you will say how shall I know whether I haue this effectuall calling or not I answer It is easie to know it doest thou finde Gods Spirit worke effectually in thee to cause thee to leaue thy sins to stirre thee vp to repentance and to faith and to doe good workes As thou hast a new name so hast thou by this calling a new heart and a new life and new motions and affections new courses If thou hast then thy calling is effectual else it is but a dreame The surest marke of all is thy Conscience Doth that check thee for euery knowne sinne and infirmitie And doest thou labour in truth to obey it and renounce and ouercome that sinne thy Conscience checks thee for This is the surest mark of an effectuall Calling For when the Spirit hath thus quickned and purged thee and doth instruct thee and deale effectually with thy Conscience and frames thee to obedience to it here is a sure marke of an effectuall calling If we flee the Corruptions that are in the world through lust and if we giue our selues diligently to a course of grace and sanctification if we ioyne with our vertue faith c. this makes our calling sure and our Election too 2. Pet. 1.5 9 10. And if we doe these things we shall neuer fall Vse 5 The last vse is matter of reproofe or confutation of such as deny vs and the Church wherein wee liue to be a true Church We haue a true calling and that from God to sanctification by the Word and Sacraments and by the Spirit therefore we are a true Church This they cannot deny Ainsworth and others amongst themselues confesse that they had their Calling here yea their effectuall Calling and they will not say but theirs is a true Calling therefore so is ours and so our Church a true Church Yea but say they this calling is extraordinary I answer What is extraordinary in it The meanes are ordinary as the Word preached read and conferred on the Sacraments administred and Prayers offered vp to God It is extraordinary when wee are called without meanes or by rare and strange meanes but the meanes here are ordinary therefore the calling is so too Besides many thousands in our Church haue a true and effectuall Calling The meanes is dailie powerfull through Gods mercy either to winne or to confirme not a few but many thousands therefore the commonnesse of it proues it to be ordinary Yea but say they It is so in the Church of Rome too many are called there and yet that is no true Church It is strange that they will blind themselues so wilfully and not discerne betwixt things that so notoriously differ For first in the Church of Rome few or none are conuerted here in our Church are many Secondly they haue onely a generall call to a confused notice of God wee to the particular and precise knowledge of every Article and Point of Religion needfull to saluation Thirdly they haue not the meanes the Word truly preached nor read in a knowne Tongue wee haue Therefore it is strange that they should once open their mouthes to make such an absurd comparison The second Lecture of the Church NOw in the second place wee are to speake of the titles giuen to the Church there is no great difference betwixt the name and the title of a thing for sometime the name is called the title and the title the name yet as it is with persons of great place and qualitie they haue their names and their titles too as Paul an Apostle of Iesus Christ c. Paul there is his name an Apostle c. there is his title and so it is generally with all things of any great note they haue their names whereby they are ordinarily called and their titles whereby some extraordinary or speciall matter is attributed to them and affirmed of them So in the matter in hand concerning the Saints or company of the faithfull the name Church doth propound them barely or simply to our vnderstanding The titles raise vs vp to the consideration of some further matter in the nature and state of the Church then the name doth import and therefore hauing spoken of the name now we are to speake of the titles of the Church There are many worthy and goodly titles ascribed to the Church as it is said Psalm 87.3 Goodly and glorious things are spoken of thee Oh Citie of God Many as being much variety of matter to be considered in the estate of the Church and glorious as euery title commending the grace beauty and glory of the Church after a speciall manner And the Lord doth adorne her with these many glorious titles for many causes As first to giue vs a more full and perfit view of the whole Doctrine concerning the Church no one title is able to expresse all the particulars that concerne the Church therefore the Lord vseth many that what is wanting in some may be supplied by the rest Secondly that he might expresse and set forth the greatnesse of his loue to his Church which being infinite and extended in many excellent kinds requires many and glorious titles to expresse it by It is true that none indeed though neuer so many and glorious can expresse it according to the measure of his loue but these that wee haue doe fully expresse it according to the measure of our capacity so farre as we are able and as it is fit for vs to vnderstand Thirdly because by these many glorious titles giuen to the Church the Lord would inamour vs with her loue and allure vs to her communion that wee may the more willingly and chearefully be associated and gathered vnto her and the more sweetly and comfortably repose our selues in her bosome when wee heare so many and so glorious things spoken of her I cannot relate much lesse handle all the titles affirmed of the Church only I will reduce them to certaine heads and cull forth the choise of them out of each Testament They are of two sorts First some are absolute that concerne the Church simply in it selfe Secondly some are not so absolute but respectiue which concerne the Church as i●

Mediatour whom we haue There were the Cherubins And haue not wee Angels in the Church that are ministring Spirits for our good There was God speaking out of the Mercy-seate And haue not we the Word of God directing and instructing vs There was a Table And haue not we a solemne Inuitation to the feast of peace of Conscience and ioy in the holy Ghost which God hath prepared for the faithfull Pro. 9.1.2 There was the Shew-bread A● what figured that but Gods people because they alwayes and before God Lastly there was the golden Candlesticke with seuen branches which signified the manifold gifts and graces of Gods Spirit which hee bestowes vpon his Church And if the Church was thus glorious being shadowed vnder the Law how much more glorious is it now in the time of the Gospell The Apostle making the comparison in Hebr. 12. shewes plainely that the Church now in the time of the Gospell is farre more glorious then in the time of the Law In the 22 23 and 24 verses he saith But yee are come to Mount Sinai the Citie of the liuing God the celestiall Hierusalem And to the Company of innumerable Angels And to the Congregation of the first borne which are written in heauen And to God the iudge of all And to the Spirits of iust and perfect men And to Iesus the mediator of the new Testament And to the blood of sprinckling that speaketh better things then that of Abel See how glorious the Church is here for here is whatsoeuer may make vp a perfect glorie And thus glorious and beautifull is Gods Church looke vpon her which way soeuer ye will either within or without If ye looke vpon her within why then it is said Ps 45.13 the Kings Daughter is all glorious within If without it is said in the same Psalme Her garments are all of broidered gold You shall see her glory further in these foure things First in her profession secondly in her practise thirdly in her order fourthly in her vnitie First in her profession it is a glorious profession for they renounce and disclaime all other Religions and professe the onely pure and glorious Gospell of Iesus Christ So secondly in regard of their practise it is glorious and beautifull for they are religious to God wise to themselues charitable to their brethren mercifull to all depending on God beleeuing in Christ obeying his Spirit praying blessing exhorting instructing comforting both themselues and others making conscience of all their waies hauing and keeping themselues vnspotted of filthinesse and vncleannesse and of the corruptions of the times wherein they liue and offering their soules and bodies a cleane pure and glorious sacrifice to God in Christ so their practise is glorious Thirdly for their order they are glorious and gracious Psalm 68.24 25. They haue seene O God thy goings the goings of my God and my King which are in the Sanctuary The Singers going before the Players of Instruments after In the midst were the maides playing with the timbrels This was but in a shadow much more is it so in the true Church Cant 4.2 the Church is compared to a flocke of Sheepe which goe vp in good order from the washing Now wee must vnderstand this spiritually for it is not the orderly standing in the Church but when euery one keepes his owne ranke not being rebellious nor meddling in other mens businesse not loose nor negligent in their owne place but euery one is carefull to doe his duty imposed on him the superiours they rule with modestie the vnderlings they obey reuerently and Christ himselfe as their King keepes them all within their compasse The Apostle 1. Cor. 12. in the whole Chapter speaking of this order shewes what an excellent thing it is euen as it is in the body of a man there is the eyes and the hands and the feete c. Now shall the foote say to the head I am aboue thee or the eye to the hand I haue no need of thee no but euery member keepes his ranke and is carefull to do the office imposed vpon it and so it is in the Church and therefore in this respect it is a glorious Church Rom. 12.3 4. c. Fourthly in respect of their vnitie Psal 122.2 3. The Prophet saith that Ierusalem is built as a Citie that is compact or at vnitie together in it selfe meaning that Gods Church the heauenly Ierusalem whose members are all knit together by a neere vnion being one body hauing one Lord one Faith one Baptisme Ephes 4 5 6. hauing a sweet and louing communion all of them with Christ their Head and each of them with another Behold saith the Prophet what a goodly thing it is for brethren to dwell together in vnitie Psal 133.1 2 3. So the Church yee see is blessed and beautifull for the vnitie that is amongst the members for they pray and giue thankes to God one for another they reioyce for the good one of another and are sorrowfull and mourne for the hurt one of another And so much for the proofe of the Point The Reasons of the Point why they are so beautifull and Reas 1 glorious are many The first and the summe of all is this because they haue the Lord to be their God Psal 144.15 Blessed is the people whose God is the Lord. They haue God to be their Lord First in respect of God he promising and performing to them that hee will be their God and giuing them many tokens of his loue Secondly in respect of themselues they being his by couenant and obedience and therfore they are blessed and glorious because God is their Lord. Secondly Christ is theirs and they are his as it is in Reas 2 Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and together with Christ God hath giuen them all things Rom 8.32 Christ is theirs and whatsoeuer else may make for their blessednesse or glory is conferred with him Iesus Christ is present in his Church and he inlightens them with his glory Reuel 21.9 and therefore they are glorious He washes them with his owne blood and therefore they are gracious Hee clothes them with his righteousnesse and therefore they are beautifull He couers and imputes not their sinnes therefore they are blessed Psal 32.1 2. yea they being his owne body therefore as his naturall body was farre more excellent then any mans else so his mysticall body the assembly of the Saints is farre more glorious then all the World besides Thirdly Gods Spirit hee teacheth them a gracious carriage Reas 3 hee perswades them to obedience hee bridles them from sinne he quickens them to righteousnesse hee supplies and helpes their wants and infirmities Their hearts and consciences are sprinckled with the holy Ghost they are cleansed sanctified and made partakers of the Diuine Nature and so are most glorious and beautifull Fourthly they are most beautifull and glorious because Reas 4 all the liuing members of the

to vnderstand when he saith Math. 25.41 Goe ye cursed into euerlasting Fire prepared for the Diuell and his Angels As who should say as you had your part with them here in sinne so you shall haue a part with them in punishment now if the euill Angels bee a part yea a great part of the Church malignant then the good Angels must needes be a part yea a great part too of the gracious and glorious Church of God Fifthly they must needes be a part and members of the Reas 5 true Church because they haue many necessary Imployments in the Church about the faithfull It is said of them Heb. 1.14 that They are ministring Spirits sent forth to minister for their sakes that shall be heyres of Saluation And in Luk. 15.10 that They reioyce ouer one sinner that conuerteth c. And Ps 91.12 It is said that They beare vs in their hands And Math. 24.30 that At the last day they shall gather the Elect together from the foure windes Now therefore they must needes bee parts and members of the true Church that so they may minister to vs the more cheerefully and reioyce ouer vs the more affectionately and beare vs in their hands the more charily and gather vs together at the last day the more earnestly as knowing they doe it not as Seruants and slaues altogether for others but somwhat respectiuely for themselues for the aduancement o● the good of that body whereof themselues are members Vse 1 The vses are these First this teacheth vs the wonderfull Loue of God towards mankind In that he vouchsafeth and is pleased to associate and sort vs with the blessed company of heauenly Souldiers the holy Angels incorporating them and vs both together in one and the same mysticall body they are of a farre nobler stampe wee are of a baser yet God hath been pleased to ranke them and vs fellow members of the same Body What a wonderfull loue and fauour of God is this to vs Yea they neuer sinned we are defiled with many sinnes and much wickednesse yet such is Gods loue to vs that he hath been pleased to ranke vs sinfull men with sinlesse Angels Yea further whereas some of this noble company had sinned the Lord passed by them and let them perish and separated them for euer from their companions by nature and Creation and neuer receiued them to mercy againe whereas many of vs of this baser kind that haue sinned as well as they yet the Lord did not sort vs with our fellow-sinning Angels the damned Spirits but hath made vs fellowes with the sinlesse Angels the blessed Spirits and them with vs. Oh what wonderfull loue of our God is this to vs What thankefulnesse doth this require of vs What Care and endeauour must there be in vs to leade Angels liues in all holinesse purenesse and innocencie seeing the holy pure and innocent Angels are our fellowes and parts of ●he same body with vs The second Vse is for matter of comfort to as many of Vse 2 vs as bee of the Church for first though wee haue many Angels against vs that be our aduersaries yet we haue many for vs too that be our friends and fellowes and those that are against vs are damned and wretched Spirits those that are for vs are most holy and glorious in themselues and pretious and gracious in the sight of God Secondly here is comfort to vs in that they being fellow-members with vs they doe not carelesly or vnwillingly labour for vs but they affect our businesse thorowly and take our welfare soundly to heart as their owne and as feeling members of the same body they are very sensible of euery good thing that befalls vs and reioyce in it as much or rather more then we our selues knowing it will turne to their benefit they being members of the same body with vs. The third Vse shewes vs the disablenesse of the Angels Vse 3 in themselues to merit or effect their owne saluation they must be found in Christ their Head else there is no saluation for them If God looke vpon them with the pure eyes of his Iustice and behold them as they are in themselues they cannot stand Iob 4.18 He laid folly on his Angels meaning the good Angels they are not vpright in regard of Gods perfect iustice but when God beholds them in the face of Christ whose righteousnesse is as pure as the eyes of the Lord himselfe then they find fauour with him If so be then that they bee not able to merit their owne saluation but must be saued by Iesus Christ then consequently it is folly in men to repose any trust in themselues for their saluation or to pray to them or to worship them no inuocation or worship is due to thē no they vtterly disclaime it as robbery against God they being not Gods but Gods seruants and disparagement to our selues they being but fellow-seruants and members of the same body with vs Reuel 19.10 Vse 4 The last vse This may shew and set forth vnto vs the infinite worthinesse of the Merits of Christ that is not auaileable onely for Men but euen for the Angels in heauen also they are partakers of the same saluation But some will here except and say Obiect That Christ is not said in Scripture to be Mediator betwixt God and Angels but betwixt God and Man then why doe you say That he is their Mediatour too Answ I answer That it is true he is so vsually called in Scripture and the reason is First because that is the mediation that concernes vs most to know Secondly because the most sensible workes and offices of his mediatorship are most apparant in that reconciliation that was made for Man yet this hinders not but that hee may be a Mediator for the Angels too for it is no where denied in Scripture though the other onely be expressely affirmed The Case is thus Their estate differs from ours in many kinds and the mediation must bee answerable to the estate of the parties that are mediated for and therefore Christs mediation for them in some maine circumstances is diuers from ours too and it differs in two maine things first in the worke secondly in the meanes First in the worke There is not the same worke done for them as for vs as Redemption for they neuer fell and therefore need no Redeemer wee are fallen and therefore he is the Mediatour for vs he must redeeme vs else wee can haue no saluation Secondly it differs in the meanes for that is not the same for whereas some of the Angels fell as well as we that was but a personall fall onely chargeable on them that did fall but when Adam fell besides his personall sinne it was the common sinne of all mankind we being all wrapt in Adams loynes and therefore he that was to mediate for vs was to take our very nature on him and to be incarnate that so according to the course of Gods

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

it be so of Deacons much more of Ministers The second Rule they are to proceed by is approbation so saith the Apostle 1 Tim. 3.7 He that is a Bishop must be also well reported of c. And so it is said of Timothy Act. 16.2 That the brethren reported well of him Thirdly there must be imposition of hands as in Act. 13.3 After they had fasted and prayed they layd their hands vpon Paul and Barnabas c. And in the 1 Tim. 4.14 the Apostle saith to Timothy despise not the gift that is in thee which was giuen thee by Prophecie and laying on of the hands of the company of the Eldership Fourthly there must bee fasting and Prayer that is plaine Act. 13.3 Lastly both the choosers and the chosen must haue God before their eies that without any sinister respect the one seeke and the other admit also the chosen must solemnly promise a conscionable care to performe the duty imposed vpon him faithfully this they must make open protestation of Now we will come to the third duty to instance in that and that is the Duties of charity heere consider first that these duties must be done secondly the Persons to deale in these duties and thirdly the Rules that they are to be directed by First these Duties must be done for it was so vnder the Law Deut. 15.7 If one of thy Brethren with thee be poorer thou shalt not harden thine heart nor shut thine hand from thy poore brother then i●… bee much more so vnder the Gospell that the poore bee prouided for for the Law of loue is there more precisely inforced both by the example and command of Christ as being his new Commandement 1 Pet. 3.8 Loue as brethren be pittifull be courteous Heb. 1● 76 Isai 58.7 Luk. 14.13 Matth. 10. and 2.5 Ioh was a Father of the poore yea God himselfe is fo Psal 68.5 the poore are in Christs stead Mark 14.7 and they sustaine Christs owne person on earth Matth. ●… and Pro. 19.17 Hee that hath mercy on the poore ●●●deth to the Lord c. Therefore they must bee prouided for Againe these Duties are first the fruits of our faith Titus 3.8 Secondly they are vnseparable consequents of our loue to God 1 Ioh. 3.7 and 4.21 Thirdly they are badges of our profession Fourthly this may bee our case heereafter Fiftly this is the measure of our iudgement Matth. 25. Sixthly ciuill and carnall men doe the like Secondly the Persons to deale in this Duty are Ministers and people Thirdly the Rules they are to bee done by are many and excellent First they must be done with cheerefullnesse Rom. 12.8 Let him that sheweth mercy doe it with cheerefulnesse and 2 Cor. 9.7 Let euery man giue not grudgingly for God loueth a cheerfull giuer Secondly they must bee done with speed Pro. 3.19 Say not to thy brother goe and come againe to morrow and I will giue thee if thou now haue it Thirdly they must bee done without hypocrisie in singlenesse and simplicity of heart Matth. 6.1 c. Giue not your almes before men saith our Sauiour to be seene of them Rom. 8.12 let him that distributeth doe it with simplicity Fourthly it must bee done arcording to the ability of the giuer 2 Cor. 8.12 For if there be first a willing minde it is accepted according to that a man hath and not according to that a man hath not And 1 Cor. 16.2 Euery man must lay vp and giue to the poore as God hath prospered him Fifthly it must bee done according to the need of the Receiuer Act. 4.35 The Apostle distributed to euery man as they had need Lastly it must bee done with an eye to Christ Matth. 10.42 43. Whosoeuer receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and hee that giueth a cup of cold water to drinke to one of these little ones in the name of a Disciple he shall not lose his reward And so much shall serue for the instances Yea but will some say what if I liue in a Church where these things are not done I answer that yet wee must not forsake the Communion of the Church if the principall and essentiall matters bee in some competent measure prouided for wee must not separate from the communion of the Church much is to bee borne and suffred rather than that bee committed both in the Parties that doe those things specially in the tolerating and yeelding to these things of those that are not to bee Actors and Doers of them there is some difference betwixt the doer and the sufferer when a man is an actor and doer in these things if that bee imposed vpon him which is against his Conscience hee sinnes in doing of it as if the Minister bee to weare a Garment c. hee were better leaue his Ministery then sinne against his Conscience but the Sufferer they haue no reason to forbeare comming to the Lords Table for that because they are no Actors in it And so much of the instances as also of this matter of Church-gouernment The Nineteenth LECTVRE of the CHVRCH THe last point wee handled concerning the Church was of the Gouernement of it which being finished it remaines that we come now to the sixth generall point propounded namely To the priuiledges of the Church A Priuiledge is a matter of Benefit or speciall fauour granted to one or more Persons or Companies or such like which generally others are debarr'd from for so the Nature and vse of the Word amongst vs seemes to require First that the matter of a Priuiledge bee a matter of Benefit or else it would bee a Burthen or Disparagment and no easement nor prerogatiue and so it is a Priuiledge rather to be without it therefore it must bee a matter of benefit Secondly it must bee appropriate to those Parties to whom it is granted that is it must bee free to them and euery of them to enioy and peculiar to them alone others must bee abridged and debarred from it this is the vse of the word amongst vs in the nature of it It is otherwise vsed in prophane authours but we speake in our owne language and therefore we speake of it as it is in vse amongst vs. Now in speaking of the priuiledges of the Church wee will handle these two points First that the Church hath her priuiledges Secondly what these priuiledges are For the first it offers it selfe naturally to vs by way of obseruation And therefore take it thus the Church of God hath her priuiledges that is there are certaine excellent priuiledges belonging to the true visible Church which all that are of the Church and they alone haue right and interest in and are denied to all others Doct. For proofe hereof It is said in Psal 147. last verse He hath not dealt so with euerie nation that is he hath not dealt so with any Nation the Prophet speakes there of Gods dealing towards Israel then and by