TWENTY NINE LECTURES OF THE CHURCH; Very necessary for the consolation and support of God's Church, especially in these times:  
Wherein is handled, first, in general concerning first, the Name; secondly, the Titles; thirdly, the Nature, fourthly, the division of the true Church:  
Secondly, of the visible Church; first, the Definition secondly, the Causes; thirdly, the Members; fourthly, the Marks and Notes; fifthly, the Government; sixthly, the Privileges; seventhly, the Adversaries; eighthly, the Authority:  
And lastly, the application of it to all Churches in the World so far as they are known to us.  
By that Learned and Faithful Preacher, Master JOHN RANDALL, Bachelor of Divinity, Pastor of Saint Andrew's Hubbart in little Eastcheap, London, and sometimes Fellow of Lincoln College in Oxford.  
Published by the Copy perfected and given by the Author in his life time; carefully preserved and adorned with Notes in the Margin, by the late faithful Minister of Christ, Master William Holbrooke.  
Glorious things are spoken of Thee, O City of God.  Psal. 87.3. 
London, Imprinted by Felix Kyngston for Nathanael Newberry, at the Star in Popes-head Alley. 1631.   

TO THE RIGHT WORSHIPFUL, TRULY RELIGIOUS, AND MY much honoured Friend, Mr. Richard Knightly, of Preston-Capes, in the County of Northampton, Esquire, and one of his Majesty's justices of Peace in the same County, Grace and peace be mulplied, etc.  
Worthy Sir,  
IT is a Proverb no more common than true, that True Love will creep where it cannot go; as appears in that fact of Mary Magdalen, who wishing well to the person of Christ, she washeth his feet; yea, it will begin below at the ground, to ascend up to the top; as Zacheus when he climbed the figtree to get the sight of Christ. Love to Christ will show itself by a love of his Church, and ascend to him in heaven, by speaking a good word for it, and seeking and procuring her welfare here on earth. 
Matth. 28.  It is that spiritual Temple to which Christ hath promised his perpetual presence during the time of this world. And it is the duty of every Christian, so far as in him lieth, to further the building thereof, according to that of Chrysostome Hom. in Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that every one of the faithful aught to edify the Church. If they can do nought else, yet let them imitate David's pattern, Psal. 51.18. And harken to his precept, Psal. 122.6 Suitable to the practice of the Jews in the building of the Temple; some did give one gift, some another, some did labour in hewing, squaring, others in bringing, and bearing them to the raising up of the structure. But especially is the burden of this work laid upon the shoulders of Ministers, which like Bezaleel and Aholiab, are fitted and furnished of God for this work, and have the cure and care thereof committed to them. Now the Lord hath not given to all alike, but to some more, some less; yet all for the good of his Church. To the Author of this Treatise he had given more than ordinary gifts, as his works already published do show. He had the honour to be a wise Master-builder, to be like those builders in Nehem. 4.17. with one hand he wrought in the work, with the other he held a weapon, as you shall see apparently in this Treatise, wherein he doth confirm professed truths, and confute opposite errors. It pleased God, whilst he was living, to make him an happy instrument of staying many in the Church, who were ready to fall from it, and to gain many in, which by seducements had been drawn away. And as God gave such success to his Labours when he was alive; So, I trust, they shall find the same, though he be dead, if read with a single eye. I dare assure you it is not the Treatise of any other, but of him, whose labours need not fear the Light. It was perfected by his own hand in his life, and given to a near, and dear friend of mine, who rests in the Lord, who had hoped to have published it in his life, but being called away ere he could effect it, I have endeavoured to help to bring it forth to light, and I do here dedicate it to your Worship, whose worthy care and earnest desire I know is, so far as in you lieth, to further the good of the Church. I might say much of your worth to the world, but those that do not know you, will think I flatter; those that do, will think I say too little. But what Solomon saith of the virtuous woman, Prou. 31. ult. so I of you, your own works praise you in the gates. And as Boaz said to Ruth, 
Ruth 3.11.  so may I of you, changing the words a little; All the people, not only of that place where you live, and I was borne, but all the people of that country know you to be a virtuous Gentleman. Go on, good Sir, stand for God, and he will stand for you, honour him, and as he hath, so he will honour; and what service I may do you by my prayers, or otherwise, you shall be assured of. The Lord bless you and yours, and all your ample and religious kindred.  
Your Worships in any thing I may, to be commanded Ithiel Smart.   

THE FIRST LECTURE OF THE CHURCH.  
Your Question is, What is a true visible Church.  
Having spoken of God in the first place, and of Christ in the second place; it now follows in the third place, that we speak of the Church, wherein we will stand upon these two general Points: First, an Introduction to prepare the way to the question; secondly, we will descend to the question itself.  
First, the Introduction, 
First, the order of the question is natural:  and that consists of two branches; first, we will show, that the order of the question is very natural: secondly, that the matter is of great weight and importance. First, the order of the questions amongst themselves, and so our work and manner of proceeding is very natural, and that first in respect of God, 
First, in respect of God in the first question.  in the first question; and secondly in respect of Christ, in the second question; and thirdly in respect of all the three questions laid together.  
First, in respect of God; for our faith having been first informed and instructed concerning God himself, the Author and worker of all; it is then in the next place to be informed touching his works, and amongst them first and principally of the first and chiefest of them all, that is, the Church. For the Church is Gods own special workmanship, form by his own hand, separated as a peculiar people to his own Majesty, consecrated to his own worship and service, gathered by his own Word, purchased by his own Son, quickened and directed by his own Spirit, and ordained from all eternity, in his own secret Council, to be partakers of his own glory. Besides, of all the works that God exerciseth towards his Creatures, the greatest and best are they that God exerciseth towards his Church, as Election, Calling, justification, Sanctification, Glorification, etc. Yea further, whatsoever God doth work beside in the administration of the World, he doth it respectively to his Church, for the good and benefit of his chosen. There being then such a near conjunction betwixt God and the Church, and the Church carrying the precedency above all other of God's works that are; who seeth not, that the doctrine concerning the Church doth very closely depend upon the Doctrine concerning God; and therefore having been informed and instructed in the Doctrine concerning God, it follows naturally that we now be instructed in the Doctrine concerning the Church.  

●econdly, in re●ect of Christ.  Secondly, the order is as natural in respect of Christ in the second question; for there is a more immediate and far nearer communion betwixt the Church and Christ in particular, then betwixt the Church and God in general: for Christ is the King, the Church is the Subject; Christ is the purchaser, the Church his possession; he is the Shepherd, they his Sheep; he is the Vine, they the Branches; he is the Head, they his Body; he is their Husband and they are his Spouse: and therefore except we will dis-sunder these whom God hath joined most nearly together, after we have spoken of Christ, it follows next and immediately that we speak of his Church. You heard in the second question, that Christ was incarnate, and that he was a fit Mediator betwixt God and Man. Now in this third question we are to hear, who they are for whom he was incarnate, and for whose sake he doth accomplish this work of Mediation, and those are the Church. And therefore in respect of the Doctrine of Christ handled in the second question, it follows naturally, that now in this third question we do handle the Doctrine of the Church.  
Thirdly, 
Thirdly, in respect of all the three questions together.  in respect of all the three questions compared and laid together, the order is very natural; join them all together, and they sweetly and orderly express the sum of all Religion. God doth save his Church by jesus Christ. God is the Author that saves: Christ is the Instrument or means by whom he saves: the Church is the subject or matter to be saved: God purposed to save his Church, but not without the mediation of Christ: Christ came to save the Church, but not without warrant from God: the Church is saved, but not without God, nor without Christ, but by God in Christ, according to that in 2. Cor. 5.9. God was in Christ reconciling the world to himself: where God is set down in the first place, Christ in the second, and in the third the reconciled world, that is, the Church. So you see the first branch of the Introduction, the order of the questions in themselves, and so our order to be very natural.  
The second branch is this, 
The matter of the question is of great importance.  that the matter of the question is of great weight and importance. For first, the right knowledge and understanding of the true Church is very profitable, and of necessary use: and secondly, the ignorance or mistaking of it is exceeding dangerous and hurtful.  
First, the knowledge and understanding of it is very profitable and of necessary use, and that in many respects; first, for direction; secondly, for confirmation; thirdly, for confutation; and fourthly, for consolation.  
And first for direction; 
First, for direction.  for on the one side generally most men are endued with this principle, that they ought to join themselves to the true Church, or else they can have no salvation. And on the other side, generally all Heretics and Schismatics do challenge to themselves the name of the Church, as if they were the true Church and none else. What is to be done in this uncertainty? We must search the Word of God: first, learn there what the true Church of God is, and that is the only right Assembly that safely and boldly thou mayst join thyself unto. Therefore for direction this question is very profitable.  

Secondly for the confirmation of our faith.  Secondly, for the confirmation of our faith: for howsoever the Word and the Spirit are the best and most sufficient witnesses, that the Faith we embrace is the true saving Faith; yet our weakness requires also some outward witness to testify the same unto us; the best and only witness in this kind is the true Church, which is the Pillar of Truth. Therefore we must first know what this true Church is, and then finding that it doth embrace the same Faith with us, and we the same with it, we are thereby certainly assured that we are in the right Faith.  

Thirdly, for the confuting of Adversaries.  Thirdly, the knowledge of the true Church is profitable and necessary for the confuting of Adversaries: for the Papists on the one side, and the Brownists on the other, do lay hard against us, that either we are no Church, or at least a false Church; therefore it is most necessary for us to know what the true Church is, that so we may discern them, and to justify our own Church, and our standing in it against all the oppositions.  

Fourthly, for consolation.  Fourthly, it is necessary for consolation and comfort of conscience: for what greater comfort to a Christian soul, then to know that it rests in the bosom of Gods own Church? I must first therefore know what this Church is, before ever I can attain to any sound comfort in this Case. Therefore in these respects the question is very profitable, 
The ignorance and mistaking of the true Church is exceeding dangerous in four respects.  and of great weight and importance.  
Secondly, the ignorance and mistaking of the true Church is exceeding dangerous and hurtful: for first many men are careless and reckless, and will not join to any Church at all; ask them the cause, they will answer, First, that there is so much difference about the Church, that they know not what to make of it. Secondly, others would fain join to the true Church, but they dare not join to this or that particular Church, because they know not which or what is the true Church. Thirdly, others mistake the false Church for the true, and so join to the false in stead of the true, and so run headlong from God to the Devil, from truth and salvation to error and condemnation. I dare say, that the very name of the Church misunderstood, hath been one of the greatest snares that ever the Devil used, whereby to entangle men in Popery, and this one Allegation hath made more to become Papists, and to continue Papists, than any ten of their best Allegations and pretences beside. Lastly, those that do join themselves to the true Church are doubtful of their standing, whether they be in the right or not, and not knowing the true Church are easily carried away to another Church that is worse, or to a false Church. So ye see how dangerous it is to mistake, or not to know the true Church; we have lamentable experience of these things amongst us in these days: some turn Papists, some Brownists, some become of no Religion at all, even for this that the true Church is either not known, or not rightly understood of them; yea, the best and most tender Consciences amongst us are somewhat uncertain and fearful of their standing, because they are not rightly acquainted with this business. My purpose is therefore (God willing) to traverse this whole controversy, so far as strength and time, and your capacity will permit; and so far as I conceive, I will deal plainly, and simply, and indifferently, without prejudice to the Adversary's Cause, or partiality to our own cause, without traducing them, or flattering ourselves; nor will I wittingly conceal any of God's Truth from you upon any sinister affection or respect whatsoever. It is your duty also to travel with me in this business faithfully and conscionably, both by prayer to God, and all other our best endeavours, with this reach always in our eye, that every one of us be found members, even of the Church, living members, even of the true Church of God: for as it is of riches, it is comfortable speaking of them when we have a part in them; so it is of the Church much more: It is sweet and comfortable to speak of it then, when we know ourselves to have our parts therein. And thus much for the Introduction to prepare us to the religious and sanctified handling of the question.  
Now we come to the question itself; in the handling whereof, first, some general Points art to be laid down: secondly, 
Four general points concerning the Church.  we are to come to the particular matter. The general Points are these: First, of the name; secondly, of the titles; thirdly, of the nature; fourthly, of the division of the true Church, and so we will make a passage into the true visible Church.  

1. The name.  First, we will begin with the name. Church is a word that we have at the second hand from the Saxons, for they called it Kirke, the very ancient sound and pronunciation whereof many of our Nation in the Northern parts retain to this day: 
Vide Field lib. 1. p. 12. 15. 16.  but it seems to be fetched originally from the Greek; for as they call the Sabbath day (the time wherein God is worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords, that is, the Lords day, Reuel. 1.10. 
Musculus 555. Bullinger.  so the place too for the Lords public service. Musc. 555. Bulling. But this is not so used in the Scriptures: and therefore seeing we are to speak of religious matters, it is good to speak as the Scripture speaks; we will therefore insist only upon the name that the Scripture expresseth it by. In the former Testament the Original signifies a Company or Congregation, as in Exod. 16.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Deut. 5.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 33.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when it is so called, it is intended by way of excellency of the Church, as that being the assembly of assemblies, the most excellent Assembly in the World. In the new Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Matth. 16 18. which signifies a calling, or a company called forth from amongst the rest, according to the custom of the Athenians, where certain men were called forth by the voice of a Crier from the rest, by some special meeting and business; and so the holy Ghost seems to translate it from a civil sense and use to a religious; intending another manner of Cryer and calling then was in Athens. And it doth not only signify the company so called, but also the place where they are assembled for public and religious exercises; which I cannot say that it so signifies in Scripture, but in use of speech amongst us, and in some Ecclesiastical Histories, Piscat. on 1. Cor. 11.18, 22. Muscul. pag. 556. Hyper. Method. 527. 528. When God tied his presence to a material building, as in the former Testament, the Temple might more properly be called the Church; but now that he is tied to a spiritual building only which are the faithful, it is not so properly called so: but yet Synagogue signifies as well the place as the company Luk. 7 5. And by a figure we may call the place by the name of that it contains: This I speak to justify the use of the word Church amongst us; though as I said I cannot see that it signifies so in Scripture.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation intends in the sense of the holy Ghost three things; first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends three things.  that there is a company of them, whether many or few, there must be a congregation: secondly, they must have usual and solemn meetings for the public worship and service of God: Thirdly, that the Lord himself hath called them to be of this assembly, and to perform this duty, and this last is the main and principal thing intended in this word.  
Doctr. And from hence, from the name of the Church, I will draw this observation, namely, That those which are of the Church are called forth of God from amongst the rest, to the knowledge and obedience of his will. To open the way to the easier and fuller understanding of the point, we must consider and make some discourse of callings: this word is used much in Scripture, and hath diverse significations. 
Four divisions of callings.  We will make four divisions of Callings: First, there is a general calling and a particular calling: Secondly, there is an extraordinary, and an ordinary calling. Thirdly there is an inward, and an outward calling: Fourthly, there is an effectual, and a not effectual calling.  

First, general and particular.  First, there is a general and a particular calling. A general, that is, when God doth proffer the means of salvation to a whole City or a Nation, or to the whole world, as it is Act. 17.30. but now God admonisheth all men every where to repent, or else when God only gives to some particular men some general or confused notice of saving grace. A particular calling is, when God tenders occasions and a means of grace, in some particular manner to some particular persons, coming nearer to sin, and dealing more directly with sin. Examples we have of this Psal. 31.6. David saith, thou hast taught me wisdom in the secret of mine heart: And such a calling had the jailor Act. 16.31. there God deals particularly and directly with sin, Believe in the Lord jesus Christ and thou shalt be saved. Now if this particular Calling be apprehended and laid hold upon when God tenders it, than we are saved; if not, it increaseth our condemnation.  

Secondly, extraordinary and ordinary.  The second division of Callings is extraordinary and ordinary. Extraordinary calling is when God calls men, even many times without means, or by some bymeanes, or by weak means not tending or at least not sufficient, usually to such effects, or else by some rare and strange means, as when Paul was called by a voice from heaven. Act. 9.3. An ordinary calling is when the means, time, place, and effect of grace is such as they are usually wont to be in that case: if any of them be away it is extraordinary in that respect; yet if the means be ordinary, that is the preaching of the Word, the calling is ordinary too, because God ordinarily seconds the preaching of his Word with the work of the Spirit as we may see Act. 10.44. while Peter yet spoke the Word, the holy Ghost fell on all them that heard him, and Act. 2.41.  

Thirdly, outward and in●ard.  The third division of callings. There is an outward and an inward calling. An outward calling is when the means are outward, as by the Word, Sacraments, Corrections, Blessings, Miracles, the works of Creation and providence, the Edicts of the Magistrates or State wherein we live, the natural conscience, and the common gifts of the Spirit, all which of themselves only go to the outward man, and procure an external obedience to Gods call. Examples might be given of every one of these; and this is it our Saviour speaks of Matth. 22.24. Many are called but few are chosen. An inward calling is when the means and the working of them enters into the very Spirit and inmost affections of a man, and this is only by the Spirit of regeneration, when God by his Spirit works with the outward means in our calling. Such a calling had Lydia, Act. 16.14. while she heard Paul preach, the Lord opened her heart, etc. The outward calling without this inward only leaves us without excuse, and aggravates our damnation ofttimes in the Church visible: the inward calling without the outward is available to salvation, as in the Church invisible. But both together are more comfortable and effectual as in the living members of the Church visible.  
Fourthly, there is an effectual, 
Fourthly, effectual and not effectual.  and a not effectual calling: A calling effectual is, when the means of grace is both tendered powerfully unto us: and when it is truly received and embraced and continued in unto the end, Math. 9.9. there was an effectual calling when as our Saviour called Matthew, and he arose presently and followed him; and this calling is proper only to the elect. A not effectual calling is, when the means of grace which are able to save us are offered unto us of God, but we do not accept of them, nor yield unto them. 
Calling not effectual five ways.  A calling may be not effectual diverse ways, as first when it is utterly refused, as it was amongst the Gadarens that desired Christ to depart from them, Mat. 8.34. or secondly when it is deferred; some will not utterly refuse the means of grace, but they will defer them, as Foelix that would hear Paul another time, Act. 24.26. or thirdly, when it is accepted to the halves, as it was with Agrippa, Act. 26.28. thou hast persuaded me almost to become a Christian, saith he to Paul; or fourthly, when it reduceth us only to some outward formal obedience without truth and singleness of heart: And thus it was with the foolish Virgins Matth. 25.3 And thus it was also with Simon the Sorcerer Act. 8.13.21. he made an outward profession of faith, he believed and was baptised, verse 13. but his heart was not right in the sight of God, vers. 21. Lastly, or when it is not continued in to the end, and thus it was with Demas 2. Tim. 4.10. that forsook Religion and embraced this present world: and these are in all the Reprobate, yea many of them are in some of the elect for a time.  
Proofs. Now if we understand the Church in a large sense, as it consists of all sorts good and bad, it hath all these callings in it: But if we speak of it in a restrained sense as it consists only of the elect, than it is not subject to the not effectual calling.  
To come to the note. All that are of the Church are called of God to the obedience of his will: here are three things to be considered. First, they are called, there is the work; secondly, they are called of God, there is the Author of the work; And thirdly, to the obedience of his will, there is the end of the work. First the Church of God is called, for so the Apostle 1. Cor. 1.2. speaking of the Church calls them Saints by calling, or as it is in the original called Saints, and Rome 8 28. called of his purpose, Act. 2.39. even as many as the Lord God shall call, that is, his whole Church, Rom. 8.30. whom he predestinate them also he called: So ye see the Church is a called company; now whether God deal mildly or roughly, drawing us or leading us, yet still it is a calling, the work is the same. Secondly, the Author of this calling, that is God 1. Cor. 1.9. God is faithful who hath called you, and in this respect he is said to be the caller, as it is in the original: Now whether God call immediately by himself, or by means, whether the calling be outward or inward all is done by God, the author is the same still. Thirdly, the end of this calling is, to the knowledge and obedience of God's will 1. Thess 4.7. God hath not called us to uncleanness but to ●sse. Now holiness consists in knowledge and obedience: It is true that the furthest end of our calling is to be made partakers of his glory, but the immediate end of our calling is to virtue & grace, as they are joined in the 2. Pet: 1.3. through the acknowledgement of him that hath called us to glory and virtue: and hence it is that our whole state and profession is called our calling as in Eph. 4.1. walk worthy of the vocation whereunto ye were called: yea for this end it is called an holy calling, 2 Tim. 1.9. and it is so called first in respect of the caller, who is holy: secondly, in respect of the work, our calling which is holy; Thirdly, in respect of the means, which are ho●y: fourthly in respect of the end we are called to, which is holiness: Fifthly, in respect of the effect which is holy; those that are truly and effectually called being by that calling changed and made holy Saints.  
Object. But some may except and say, are not some of the Elect yet uncalled, and yet they are of the Church too? Answ. I answer, they are of the Church in God's purpose and acceptance; but they are not so in the eyes of men, no nor yet in their own apprehensions till they have a calling, which they are sure to have one time or other, first or last.  
The Reasons of the p●int are these: Reason 1 First, that we should be of the Church of God, and profess his service and worship, this is another's business, not our own; nay, it is God's business, not man's, and therefore we must not thrust ourselves into it, but we must have a vocation and calling to it, and that from God, Matth. 20. from 1. to 7. verse, they that go into the vineyard must be hired, and who shall hire and bid them go, but the master of the Vineyard: Now God's Church is the Vineyard, and God is the Master, and therefore none can call but he. In Matth. 22.2.3, etc. the wedding is prepared, the Guests must come, but first they must be bidden and called, and by whom must they be called and bidden, but by the Bridegroom's Father, even God himself that makes the Feast? for that is meant by the Parable: God the Father marrieth us to his Son Christ, he provides joy, and peace of Conscience for us, which is a continual Feast, and to this Feast we must be bidden, we must not come till we are called, and none must call us but God who is the Master of the Feast; so that we must have a calling from God to this business.  
Reason 2 Secondly, if we might come, yet we cannot come of ourselves without a call from God, we cannot so much as think a good thought of ourselves; we would never look nor hearken after heaven till God call us, and that aloud too, and till he open our ears and make us hear.  
Reason 3 Thirdly, if we might and could come, yet we would not unless God call us; for we love ourselves, and our sins, and the world too well; we are wedded to them: and therefore except God call us, and that by a strong call, and pluck us violently out of the fire, we would not come.  
Reason 4 Lastly, every ordinary state and Trade requires a Calling and that from God; much more than must we have a Calling from God to this state, this being a new state, and the greatest and royalest, and happiest state: here we have a new name given us, we are Children of the light, God's Sons, we have a new heart and a new life, we are translated from darkness to light, from the service of sin, to the service of the living God; how can we have all this, except we be called to it, and that by God?  
The uses are many, Use 1 First here we may see what we are of ourselves and in the estate of nature; surely we are in a miserable and damnable estate till God call us: we are such, as that if we were never so great in outward state, if we had all the wealth in the world, yet without this calling we are worse than nothing, and better had it been we had never been borne; we sleep in darkness, we are dead in sins and trespasses, wand'ring from God like lost sheep, graceless and reckless in our conversation, never thinking on God, nor heaven, nor salvation, till the Lord take us in hand, and by himself or by his ministers call upon us to come home to him, awakening & quickening us, and bringing us home, and working a care in us to make us seek after him and his comfort and salvation; till than we lie wretchedly and gracelesly wallowing in our sins, tumbling by the brim of hell ready to be swallowed up of destruction. It is true that in the estate of innocence we were first of God's Church; and then by the Serpent's voice, we became of the Synagogue of Satan. But now in the estate of corruption, we are first of the Synagogue of Satan, and afterward when God calls us, we are of his Church; and except the Lord be pleased to call us we would live and dye in our sins, and be damned for them as the Devils be. And this is it that our Saviour saith in john 6.44. no man can come unto me except my Father which sent me draw him. Now here God performed a double work for us: First, he delivers us out of Satan's bonds, and then he incorporates us into his own Family, even as a great man that delivers a Captive out of the slavery which he is in, and then advanceth him to attend on his own Person. Thus doth God in the effectual calling of every one of us, First, he delivers us out of Satan's clutches, and then he incorporates us into his own Family to attend upon his own Person; both these are wrought together in our effectual calling.  
Use 2 Secondly, this teacheth us the great love and mercy and compassion of God towards us in Christ, that is pleased when he seeth us in this wretched estate, when we are in the filthiness of our sins, even in our blood, as Ezekiel speaks, that then he should reach out his hand to us, and that he should call after us, when we run away from him; even when we ourselves would perish, he will not let us perish, but calls to us, sends after us, comes to us, and hath a familiar conference with us, as in Isai. 1. Come now, let us reason. etc. then first he shows us our misery and the danger that we are in, that we are miserable, poor, and blind, and naked, Reuel. 3.17. than he chides us for our wretchlessness, Why wilt thou dye, when I would have thee to live? and then in the next place he tenders us better courses, and persuades us to entertain them, I counsel thee to buy of me gold, etc. as in that Reuel. 3.18. Thus doth God deal with every one of us when he doth effectually call us, either at one time or another in the course of our life. Many circumstances might amplify the mercy of God to us in this kind; as that first God doth call us by so many and sundry means, by the Word and by the Sacraments, by his Blessings and by his Corrections, so that if one prevail not, another shall; if fair means will not, foul shall. Secondly, he doth use these means continually, all the day long he stretcheth out his arms to us, early and late, day and night, in season and out of season, renewing his call to day and to morrow, and so continually still drawing us on. Thirdly, he doth it earnestly, calling, commanding, beseeching us, that we would be advised by his Ministers; and this he doth with such serious obtestations, as we love heaven, and fear hell, and as we would escape damnation, that we would be advised by him. Thus earnestly God deals with us, and so he had need, partly because the matter is so hard, and partly because we are so dull. Fourthly, he doth often work violently with us, haling, drawing, plucking us out of the fire of hell, even as a man that is plucked violently out of the fire when he is in danger to be burnt, and knows not of it: so God pulls us out of our sins, and out of our vanities, and will not let us go till he prevail with us. Lastly, God doth this particularly and only to the chosen, to them and to none other, the rest he leaves as dross in the dreggs of their filthiness; but God fines these, and fetcheth them out as pure Gold for the Lords Temple.  
Use 3 Thirdly, this should teach us, that when any such calling betides us, we should take notice of it; whether it be inward or outward, let us not detract, nor defer, nor consult with flesh and blood, but let us yield unto it without any more ado, obey Gods Call and that willingly and cheerfully, as it is prophesied of the Gentiles, Ps. 18.44. as soon as they hear they shall obey me. And let us follow the example of Samuel, 1. Sam. 3.3. when God calls the first time, must we deny to come? no, we must come as he did; and so the second and the third time; let our ears be open to hear still, and obey Gods Call. Shall he in mercy call me, and shall I like a Beast, nay like a Devil, refuse to come? No, let us be thankful for it, it is a precious jewel, and let us take heed we do not relinquish our Calling, let us not look back; for no man that putteth his hand to the Plough, and looketh back, is fit for the Kingdom of God.  
Use 4 Fourthly, by this we may know whether we are of the Church of God, or no. Every one that lives in the Church, pretends to be of the Church: but here is the trial; Art thou called? Yes: Why then thou art of the Church in some sense; so far as thou art called, so far thou art of the Church. If thou hast only an outward calling, thou art but an outward member: but if thou have an inward and effectual calling, than thou art a true and living member of it. But you will say, how shall I know whether I have this effectual calling, or not? I answer; It is easy to know it: dost thou find God's Spirit work effectually in thee, to cause thee to leave thy sins, to stir thee up to repentance, and to faith, and to do good works? 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, than thy calling is effectual, else it is but a dream. The surest mark of all is thy Conscience. Doth that check thee for every known sin and infirmity? And dost thou labour in truth to obey it, and renounce and overcome that sin thy Conscience checks thee for? This is the surest mark of an effectual Calling. For when the Spirit hath thus quickened and purged thee, and doth instruct thee, and deal effectually with thy Conscience, and frames thee to obedience to it; here is a sure mark of an effectual calling. If we flee the Corruptions that are in the world through lust, and if we give ourselves diligently to a course of grace and sanctification, if we join with our virtue, faith, etc. this makes our calling sure, and our Election too. 2. Pet. 1.5, 9, 10. And if we do these things we shall never fall.  
Use 5 The last use is matter of reproof, or confutation of such as deny us, and the Church wherein we live, to be a true Church. We have 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 themselves confess, that they had their Calling here, yea their effectual 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 means are ordinary, as the Word preached, read, and conferred on; the Sacraments administered, and Prayers offered up to God. It is extraordinary when we are called without means, or by rare and strange means: but the means here are ordinary; therefore the calling is so too. Besides, many thousands in our Church have a true and effectual Calling; The means is daily powerful through God's mercy, either to win, or to confirm, not a few, but many thousands; therefore the commonness of it proves 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 themselves so wilfully, and not discern betwixt things that so notoriously differ. For first, in the Church of Rome, few, or none are converted; here in our Church are many. Secondly, they have only a general call to a confused notice of God; we to the particular and precise knowledge of every Article and Point of Religion, needful to salvation. Thirdly, they have not the means, the Word truly preached, nor read in a known Tongue; we have. Therefore it is strange that they should once open their mouths to make such an absurd comparison.   

The second Lecture of the Church.  
NOw in the second place we are to speak of the titles given to the Church; 
The second general thing concerning the Church are the titles.  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 quality; they have their names and their titles too; as, Paul an Apostle of jesus Christ, etc. Paul, there is his name; an Apostle, etc. there is his title: and so it is generally with all things of any great note, they have their names whereby they are ordinarily called, and their titles whereby some extraordinary or special matter is attributed to them, and affirmed of them. So in the matter in hand, concerning the Saints, or company of the faithful, the name (Church) doth propound them barely or simply to our understanding. The titles raise us up to the consideration of some further matter in the nature and state of the Church than the name doth import: and therefore having spoken of the name, now we are to speak 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 City of God. Many, as being much variety of matter to be considered in the estate of the Church; and glorious, as every title commending the grace, beauty, and glory of the Church after a special manner. 
Many titles given her for three reasons.  And the Lord doth adorn her with these many glorious titles for many causes; As first, to give us a more full and perfect view of the whole Doctrine concerning the Church; no one title is able to express all the particulars that concern the Church; therefore the Lord useth many, that what is wanting in some may be supplied by the rest. Secondly, that he might express, and set forth the greatness of his love to his Church, which being infinite, and extended in many excellent kinds, requires many and glorious titles to express it by. It is true, that none indeed, though never so many and glorious, can express it according to the measure of his love; but these that we have do fully express it, according to the measure of our capacity, so far as we are able, and as it is fit for us to understand. Thirdly, because by these many glorious titles given to the Church, the Lord would enamour us with her love, and allure us to her communion, that we may the more willingly and cheerfully be associated and gathered unto her; and the more sweetly and comfortably repose ourselves in her bosom, when we hear so many and so glorious things spoken of her. I cannot relate, much less handle all the titles affirmed of the Church, only I will reduce them to certain heads, and cull forth the choice of them out of each Testament. 
The titles are of two sorts.  They are of two sorts: First, some are absolute that concern the Church simply in itself. Secondly, some are not so absolute, but respective, which concern the Church, as i● hath reference to something else.  

First, absolute without reference to any thing else.  First, some are absolute, without reference to any thing else; 
First, a garden.  the first is in the former Testament, Cant. 4.12. It is called a Garden enclosed, a Spring shut up, a Fountain sealed up. Here two titles are given to it; first, it is called a Garden: for as in a Garden grows many fragrant and goodly flowers, pleasant to the eye, and sweet and comfortable to the smell: so in the Church many goodly graces like fragrant flowers do grow and flourish; the Word and the Sacraments, Faith and Obedience, justification and Sanctification, etc. these spiritual flowers cast a wondrous pleasing sight upon the eye, and a sweet smell to the nostrils of every spiritual man that is able to see into, and discern them. Yea, the Lord himself makes this Garden as his walking place, delighting and solacing his Majesty with the sweet odours of the fruits of this Garden, that is, the graces and beauty of this Paradise. 
Secondly, a spring or fountain.  Secondly, it is called a Spring or Fountain; first, because as a Spring hath water in it, so the Church hath water, excellent water, even the water of life. This is it our Saviour speaks of, joh. 7.38, 39 He that believes in me, out of his belly shall flow Rivers of water of life: this spoke he of the Spirit, which they that believed in him should receive. These waters are the spiritual gifts and graces which God bestows upon his Church. Secondly, it is called a Spring or a Fountain, because as a Fountain hath water, so it hath clear water: so the waters in the Church, the gifts and graces of God's Spirit wherewith it is adorned, are clean and pure, not stained with puddle and dirt of sin and error. Thirdly, as a Spring or Fountain hath waters in itself at the first hand, and hath it not derived to them by any channels or secondary means: so the gifts and graces of the Church, they have them conferred upon them immediately from Christ himself, who is the Fountain of the Gardens, as in that Cant. 4.15. And there is one common adjunct affirmed of each of these titles, A Garden enclosed, a Spring shut up, or a Fountain sealed up. And this is added, to show the privateness, or severalnesse of it in itself, that it is hedged in, or shut up. This shows, first, the special protection of God over his Church or People; He hedges, and walls, and encloseth them in, and seals and shuts them up, so that nothing can come at them to work their annoyance. Secondly, this intends a separation betwixt them and the World; first, a separation of them from the World, that they may not communicate with them in their corruptions, in their manners and fashions, but that they may continue within the compass of their own society. Secondly, a separation of the World from them, that they cannot communicate in their pleasant fruits and pure waters; profane and graceless people, they can have no part in the gifts and graces of God's Spirit, they are restrained only to the Church, and to the chosen. So much of that place out of the old Testament.  
The other place is in the new Testament. In the 1. Pet. 2.9. 
Thirdly, a chosen generation, a royal Priesthood, a holy nation, a peculiar people set at liberty.  Ye are a Chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People set at liberty, etc. First, they are a chosen Generation: there are many other generations in the World; yea, but they are rejected, these are chosen. Secondly, a royal Priesthood: there was another Priesthood; yea, but that was serviceable and mean, these are a Royal, Princely, Divine Priesthood. Thirdly, a holy Nation: there are other Nations, but they are profane and wicked; these are holy, separated, and sanctified by God's Spirit. Fourthly, a peculiar People: there are other People; yea, but they are of the common fashion, fit for all companies and courses; these are a peculiar people, reserved only to themselves and to their Religion, and to their God. So much of those titles that are absolute, and concern the Church simply in itself.  

Two sorts of titles which concern the Church are respective, as it hath reference to some other thing else, and these are of five sorts: First, such as are given to the Church in respect of God, and they are, First, God's Mountain. Secondly, the City of God. Thirdly, the house of God.  The second sort are respective titles, such as concern the Church, as it hath reference to some other thing else; and these are either, first, such as have reference to God; or secondly, such as have reference to Christ; or thirdly, such as have reference to the faithful; or fourthly, such as have reference to the World; or fifthly, such as have reference to the Truth.  
First, those titles that are given to the Church in respect of God, are many; Isai. 2.2. Micha. 4.1. it is called God's Mountain, because God hath set it up in an high and eminent place, as a City on an hill; and also because he hath established it so strongly, that as the Mountain of God it shall stand fast for ever. So in Psal. 87.3. it is called The City of God, because he built it, and made their walls, and repairs the breaches, making them Laws, granting them Privileges, maintaining their Charter, & ruling and governing them by his own Ordinances. In the 1. Tim. 3.15. it is called, The House of God; as being the place where his own honour dwelleth, conversing daily with his people, and carefully providing for them, as a Master of a Family for his household. 
Fourthly, the Temple of God.  In the 1. Cor. 3.17. it is called, The Temple of God; It is more than a house, a holy house, even as the Lord that dwells in it is holy. Lastly, it is called 1. Pet. 2.10. 
Fifthly, the people of God.  The People of God, and that by a special and mutual appropriation both of them that are his Church to him, and of him to them; he being their God, loving and favouring them above all others; and they being his people, consecrated wholly and entirely to him and his worship: so peculiar they are to God, that they are his Inheritance, Isai. 19.25. all others are servants and underlings, and not God's Inheritance. And so much for those titles that have reference to God.  
Now, secondly, 
Secondly, such as have reference to Christ, and they are, First, his love. Secondly, his sister.  follow those that have reference to Christ, and they are many too; first, it is called his Love Can. 4.1. namely as Christ loving her dear above his own life; and as the Church loving him dear above all the world beside: And Can. 4.9. the Church is called his Sister, as partaking together, he with her of the same flesh and blood by nature, and she with him adopted into the fellowship and state of God's Children, as he himself is the Son of God. So in the same verse she is called the Spouse of Christ, he marrieth her unto himself in righteousness, 
Thirdly, the spouse of Christ.  and in judgement, and in mercy and compassion, as the Prophet showeth us, Hos 2.19.20. 
Fourthly, a Queen.  And thereupon she obtaineth the Title of a Queen, Ps 1.45 19 and good reason, she being married to the King of Kings, the Lord jesus. In joh. 10.27. the Church is said to be his sheep, 
Fiftly, his sheep  as he feeding and ruling them, like a faithful shepherd, and they as good sheep hearing, following, and obeying him, and none other. Eph. 1.23. she is called his Body, 
Sixthly, his body.  as he like a perfect head conveying life and Spirit into them; and they like living members receiving this life, and performing their several Offices both to him, and one to another. Many other Titles there are of the like kind, all tending to show not a Communion only (as my Beloved is mine, 
Seventhly, My Beloved is mine, and I am his.  and I am his) but an union rather, as they being one with him, and he with them; their sins are his by Imputation, and so his righteousness is theirs: yea they are called Christ. 
Eighthly, Christ.  1. Co. 12.12. so much of the second sort of Titles.  
The third sort are given with reference to the faithful, as in Micah. 4.8. 
Thirdly, such as are given with reference to the faithful, and these are, First, the Tower of the flock. Secondly, the Mother of us all.  It is called the Tower of the flock, as who should say all the flock of Christ resorts to the Church as to a strong hold or Tower, and if they recover that, there is perfect safety, so saith the Prophet, Isa. 14.32. The Lord hath established Zion, and the poor of his people shall trust in it: So in Gal. 4.26. she is called the mother of us all, she is a fruitful mother, having many Children, not the mother of one Nation only, as Agar, but of all nations in the world: and she is a very loving mother, giving her children suck out of her own breasts the two Testaments, and thereby nourishing and bringing them up, till they be of greater strength, yea till they be of a perfect and full age in jesus Christ.  

Fourthly, such as are given with reference to the world in general, and these ●r● first, th● substance of the World; secondly, the joy of the whole earth;  The fourth sort of Titles are given with reference to the world in general; and in this respect the Church is called the substance of the World. Isa. 6.13. So long as the holy seed stands, so long the World stands; when it decays the substance is gone, and the World perisheth: so in this respect the Church is called the joy of the whole earth, Lam. 2.10. when the Church thrives the whole earth is the better for it; howsoever many men grudge at this; when the Church prospers, yet they should rejoice at it, themselves having no right to any blessing on earth, but by their fellowship. In this respect also it is called a Lily amongst thorns, 
Thirdly, a Lily amongst thorns.  Can. 2.2. which shows two things, first, the great and goodly grace and beauty of the Church, how far it exceeds all the Congregations in the world beside, as the Lily, that is far more glorious than Solomon in all his Royalty, exceeds the brambles, the bushes, and thorns; And secondly it shows also the tenderness of the Church, much ado to be hatched, and easily hurt in the world, even as the Lily is amongst the thorns; 
Fifthly, are such as have reference to the truth of God, and these are, First, the pillar and ground of truth.  and so it shows the harshness and troublesomeness of the world to the Church, that are like pricking thorns, and scratching Brambles to her.  
The last sort of Titles are such as have reference to the truth of God, and in this respect the Church is called The Pillar and ground of Truth, 1. Tim. 3.15. we must not take it as the Papists do, as if the truth were built on the Church, and the Church were the foundation of that, for Christ alone is the foundation, and the Truth is rather the foundation of the Church, Mat. 16.18. Upon this Rock (saith Christ) will I build my Church, that is, upon this Truth (which Peter had professed of Christ before) will I build my Church; therefore we must expound it thus, The Pillar and ground of Truth, that is, the supporter, and upholder, and maintainer of it, to keep it in sure and safe custody, that neither Satan, nor all his instruments should ever be able utterly to overthrow it, but that it shall live and abide in the hearts of the faithful for ever, and in this sense the Church is called a Candlestick, 
Secondly, a Candlestick.  Reuel. 1.20. not as being the foundation of the Light, but the bearer up, and holder forth of the Light of God's Truth to the view of the world: and so much of the last sort of Titles.  
Now that we have passed over the Titles given to the Church, and showed them in their several ranks, we will draw them into a head, in an observation, and that is this: Namely, That the Church of God, (that is, the Company Doct. 2 and Assembly of the faithful) is the most gracious and blessed, beautiful and glorious assembly that is in the World. The Scripture is plentiful in this argument, to teach us that we must enlarge our hearts and thoughts to the more ample and full understanding of it. Besides the Titles we spoke of before, which all prove this, there be many other proofs in the Scripture: I will give you one place which is not in the Canonical Scripture, which though it be not to be read in the Church yet you may read it privately, and that is in the 2. Esdras 5.22. etc. And I had a desire to reason again, and I began to talk with the most High again; And I said, Oh Lord, of every Forest of the Earth, and of all the Trees thereof, Thou hast chosen Thee one only Vineyard; and of all the Lands in the World thou hast chosen thee one Pit; and of all the flowers of the ground thou hast chosen thee one Lily, etc. In Exod. 19.5. God saith to the jews, and so to the whole Church, that they should be his chief Treasure above all people; as if many Pearls and precious Stones were enamelled in beaten Gold, and framed together into one body, would not this be a glorious body? But such is the Church in the eyes and acceptance of God. God doth more highly esteem of the Church, then of all the World beside; all the rest are but trash, & dross, and dung; the Lord sets nothing by them in comparison of the Church, Isai. 4.5. The Lord shall create upon every place of mount Zion, and upon the assemblies thereof, a Cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shallbe a defence, that is, the glory of God, and the glory of all the world; the whole body, and every part thereof is glorious, yea, glory itself; all other pomp and glory without the glory of the Church, is baseness, and smoke, and misery. See the glorious estate of the Church as it was shadowed in the Law, Exod. 25.8.9. by the Sanctuary or Tabernacle. 
The Church of God shadowed in the law by the sanctuary or tabernacle in eight things.  First, there was the Ark, verse 10. Secondly, there was the Testimony put into the Ark. Vers. 16. Thirdly, there was the Mercy-seat, Vers. 17. Fourthly, the Cherubins, Vers. 18. Fifthly, God speaking from betwixt the Cherubins, ver. 22. Sixtly, the Table, Vers. 23. Seventhly, the Shewbread, Vers. 30. Lastly, the golden Candlestick, Vers. 31. These did all figure out the glorious estate of the Church under the Gospel. There was the Ark, that is, God himself; and have not we the same God? There was the Testimony in the Ark, which was a witness, or evidence of God's presence, that he ever was, and would be present there; And so we have the Word and the Sacraments to witness Gods continual presence with us. There was the Mercy-seat; and what was, that, but jesus Christ, the Mediator, whom we have? There were the Cherubins; And have not we Angels in the Church, that are ministering Spirits for our good? There was God speaking out of the Mercy-seat; And have not we the Word of God directing and instructing us? 
Vide Piscat. in Exo. 25.  There was a Table; And have not we a solemn Invitation to the feast of peace of Conscience, and joy in the holy Ghost, which God hath prepared for the faithful? Pro. 9.1.2. There was the Shewbread; A● what figured that but God's people; because they always and before God? Lastly, there was the golden Candlestick with seven branches which signified the manifold gifts and graces of God's Spirit, which he bestows upon his Church: And if the Church was thus glorious being shadowed under the Law, how much more glorious is it now in the time of the Gospel? The Apostle making the comparison in Hebr. 12. shows plainly, that the Church now, in the time of the Gospel, is far more glorious, then in the time of the Law. In the 22, 23, and 24 verses, he saith, But ye are come to Mount Sinai, the City of the living God, the celestial Jerusalem; And to the Company of innumerable Angels; And to the Congregation of the first borne, which are written in heaven; And to God the judge of all; And to the Spirits of just and perfect men; And to jesus the mediator of the new Testament; And to the blood of sprinkling that speaketh better things then that of Abel. See how glorious the Church is here: for here is whatsoever may make up a perfect glory. And thus glorious and beautiful is God's Church, look upon her which way soever ye will, either within or without: If ye look upon her within, why then it is said, Ps. 45.13. the King's Daughter is all glorious within. If without, it is said in the same Psalm. Her garments are all of broidered gold. You shall see her glory further in these four things: First, in her profession; secondly, in her practice; thirdly, 
The glory of the Church in four things: First, in the profession. Secondly, in her practice.  in her order; fourthly, in her unity. First, in her profession, it is a glorious profession; for they renounce and disclaim all other Religions, and profess the only pure and glorious Gospel of jesus Christ. So secondly, in regard of their practice, it is glorious and beautiful; for they are religious to God, wise to themselves, charitable to their brethren, merciful to all, depending on God, believing in Christ, obeying his Spirit, praying, blessing, exhorting, instructing, comforting both themselves and others, making conscience of all their ways, having and keeping themselves unspotted of filthiness and uncleanness, and of the corruptions of the times wherein they live, and offering their souls and bodies a clean, pure, and glorious sacrifice to God in Christ; 
Thirdly, in her order.  so their practice is glorious. Thirdly, for their order, they are glorious and gracious, Psalm. 68.24, 25. They have seen (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 maids 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 flock of Sheep, which go up in good order from the washing. Now we must understand this spiritually; for it is not the orderly standing in the Church, but when every one keeps his own rank, not being rebellious, nor meddling in other men's business, not lose nor negligent in their own place, but every one is careful to do his duty imposed on him; the superiors they rule with modesty, the underlings they obey reverently, and Christ himself as their King keeps them all within their compass. The Apostle, 1. Cor. 12. in the whole Chapter speaking of this order, shows what an excellent thing it is, even as it is in the body of a man; there is the eyes, and the hands, and the feet, etc. Now shall the foot say to the head, I am above thee; or the eye to the hand, I have no need of thee? no, but every member keeps his rank, and is careful to do the office imposed upon it: and so it is in the Church; and therefore in this respect it is a glorious Church, Rom. 12.3, 4. 
Fourthly, in her unity.  etc. Fourthly, in respect of their unity, Psal. 122.2, 3. The Prophet saith, that jerusalem is built as a City, that is compact, or at unity together in itself; meaning, that God's Church, the heavenly jerusalem, whose members are all knit together by a near union, being one body, having one Lord, one Faith, one Baptism, Ephes. 4 5 6. having a sweet and loving 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 unity. Psal. 133.1, 2, 3. So the Church, ye see, is blessed and beautiful for the unity that is amongst the members: for they pray, and give thanks to God one for another; they rejoice for the good one of another, and are sorrowful and mourn for the hurt one of another. And so much for the proof of the Point.  
The Reasons of the Point, why they are so beautiful and Reas. 1 glorious, are many. The first and the sum of all is this, because they have the Lord to be their God, Psal 144.15. Blessed is the people whose God is the Lord. They have God to be their Lord: First, in respect of God, he promising and performing to them, that he will be their God, and giving them many tokens of his love. Secondly, in respect of themselves, they being his by covenant and obedience; and therefore 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 Welbeloveds, and my Well-beloved is mine; and together with Christ God hath given them all things, Rome 8.32. Christ is theirs, and whatsoever else may make for their blessedness or glory is conferred with him. jesus Christ is present in his Church, and he enlightens them with his glory, Reuel. 21.9. and therefore they are glorious; He washes them with his own blood, and therefore they are gracious; He clothes them with his righteousness, and therefore they are beautiful; He covers, and imputes not their sins, therefore they are blessed, Psal. 32.1, 2. yea, they being his own body, therefore as his natural body was far more excellent than any man's else, so his mystical body, the assembly of the Saints, is far more glorious than all the World beside.  
Thirdly, God's Spirit he teacheth them a gracious carriage, Reas. 3 he persuades them to obedience, he bridles them from sin, he quickens them to righteousness, he supplies and helps their wants and infirmities. Their hearts and consciences are sprinkled with the holy Ghost; they are cleansed, sanctified, and made partakers of the Divine Nature, and so are most glorious and beautiful.  
Fourthly, they are most beautiful and glorious, because Reas. 4 all the living members of the Church are new Creatures; Gods Image is repaired in them, that wisdom and righteousness and holiness is renewed in them, which they had in their first Creation. If Adam had continued in his innocency, and so all his posterity till now: what a glorious Sight and company would they have been? Adam, and so many of his posterity as are of the Church of God, are in some measure renewed to God's 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 uses of this point are these: First, it shows the love of God to his Church and people, and his delight in them; First, his love to them, in that, first, he is pleased to communicate his own beauty and graces to them: to make them beautiful he fastens on them many pledges of his favour, he vouchsafeth them his protection, blessing, grace, and salvation, 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 own presence, and the comforts thereof; he bestows his own Son upon them, and all his merits and benefits; he gives them his own Spirit, and all the gifts and graces, and operations of the same: What should he do more for his Vineyard, as he speaks in Isai. 5. and what could he do more for his Church, to make up the perfection of her Beauty, Psal. 87.2. The Lord loveth the gates of Zion, more than all the habitations of jacob. Secondly, his love appears to them, in that he accepts of them as if they were perfectly glorious, for they are but men (I speak of such members as most concern ourselves; for the Angels are members too) and therefore though God give them never so much, they can receive it but in some measure, so far as they are capable of it. Besides, they have many sins, wants, and infirmities, the least whereof (if it were straightly stood upon) in the censure of justice, would deface all their glory, and cut them off from all their grace, and blessedness: but the Lord passeth by, and winks at these blemishes, beholding them in the face of Christ, covers all their defects with the Mantle of love, and overspreads them with the white Robe of Christ's righteousness, and freely forgives them all their sins, so that nothing may impeach their blessed and glorious estate. Secondly, God delights in his Church, being so beautiful and glorious, as he himself saith, Psal. 132.14. This is my rest for ever, here will I dwell, for I have a delight therein. And Psal. 45.11. The King shall have pleasure in thy beauty. God delights in their persons, graces, welfare, and obedience; all their prayers, blessings, meditations, true and holy endeavours, are a sweet smelling sacrifice in the nostrils of God, wherewith he is well pleased in Christ, Cant. 7.1, 2.  
The second use. Is the Church so gracious and so glorious? Use 2 Then, first, we also must love it too; and secondly, we must labour to be of it. First, we must love it; so many graces as God hath bestowed upon her, are as so many baits to entice and allure our affections to her; therefore let her beauty satisfy us, and her glory ravish our hearts. Thus David professeth his love to God's Church, Psal. 26.8. Oh Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth. And Psal. 84.1.10. Oh Lord of Hosts, how amiable are thy Tabernacles; and, A day in thy Courts is better than a thousand elsewhere. And so likewise we should show our love to her, in bewailing her desolations, as jeremy doth; Lament. 1.4. the ways of Zion lament, etc. And Lament. 2.6, 7. and 5.17, 18. Therefore our heart is heavy for these things; our eyes are dim, because of the mountain of Zion, which is desolate. And so we should show our Love to her, in bewailing our absence from it, as David doth, Psal. 42.4. when I remembered these things, I poured out my very heart, because I had gone with the multitude, and lead them into the House of God, etc. Thus David laments his absence from God's Church; and thus should we do, when by persecution, or any other such let, we are forced to be absent. Secondly, we must labour to be of it: For so we have a special Commandment, Deu. 12.5, 6. But you shall seek the place which the Lord your God shall choose 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, etc. And this was the only desire of the Prophet David's heart, Psal. 27.4. that he might dwell in the House of the Lord all the days of his life. And Psal. 84.2. his Soul longs and faints for the Courts of the Lord; and in verse 10. he prefers it before all other states whatsoever; A day in thy Courts is better than a thousand elsewhere; I had rather be a doorkeeper in the House of the Lord, then to dwell in the Tabernacles of wickedness. Thus did David delight in it, and desire continually to be of it, and so should we, for than it is a sweet and comfortable thing to speak of the blessedness and glory of it, when we have our parts in it; And we should not only join ourselves 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 days, Isai. 2.3. Come, let us go up to the Mountain of the Lord, to the House of the God of jacob. He will teach us his ways, and we will walk in his paths, Gen. 9.27. Cant. 8.8.  
Use 3 Thirdly, than we should live, and behave ourselves worthy so blessed and glorious an estate: beware of errors in Faith; for they dishonour thy state, and deform thy beauty; and if they be fundamental errors, and persisted in, they will overthrow thy blessedness, and cut thee off, as a rotten member from this glorious Body: beware also of sin and disobedience in life, for that will make thee filthy and unclean; and if it be not sound repent of, and redressed, thou hast no part, neither in the Church's grace, nor in her glory. Consider that thou art a member of jesus Christ, and wilt thou take the members of Christ, and make them the members of an harlot, the members of sin and wickedness? God forbid: these courses are fit for the world, that foul, polluted, beastly, ugly, Assembly; and must not be found in the glorious Assembly of the Saints.  
Use 4 Fourthly, here is matter of comfort, exceeding great comfort to all those, that upon good ground do find themselves to be members of the true Church, that surely they are Gods darlings, such as are precious and glorious before him: first, here is comfort against their sins, that they shall be done away as if they had never been; and though they be as red as scarlet, yet they shall be made as white as snow. Secondly, here is comfort against their wants, and defects, and infirmities; thou canst not pray, nor perform any other good duty as thou oughtest; yea, but thou art a member of that blessed and glorious Church, whereof Christ jesus is the Head; and therefore all thy wants and infirmities are covered and supplied by the perfection of Christ. Thirdly, here is comfort against temptation, and against the Devil and all his power; for thou art a member of the true Church, which is like to Mount Zion that cannot be removed, but shall stand fast for ever and ever; the Gates of Hell, nor all the power of the Devil shall ever prevail against thee; the Lord for his own glory, which he hath set upon us, will never see us overthrown. Lastly, here is comfort for us against all the reproaches of men, that howsoever we be as the offscouring of the world in their unjust censures, yet in God's sight, who judgeth according to the truth, we are beautiful and glorious. And therefore let this suffice to give us content against all the scoffs and nicknames in the world; If we be so blessed and beautiful in God's eyes, what need we care though we be contemned in the world.  
The fifth Use is matter of terror to the world, that persecute Use 5 and oppose themselves against God's Church; they know not who it is they make their force against, it is even against God, and therefore they shall never prevail; and against the people of God, the most glorious and blessed company that are. And therefore, first, they may be dismayed; for they rush against a Rock, and kick against the prick, Act. 9 they shall never have good success: yea, secondly, they shall be punished with the fierce and full vengeance and wrath of God, because they resist the Lord, and oppose his glorious and anointed Ones.  
Use 6 The sixth and last Use is to reprove the perverse opinion of the world, that are blind, and can see no grace nor beauty in the Church; like unto the wicked jews, that would not see any form or beauty in Christ, Isai. 53. they look only on the outward man, and indeed there is nothing to be seen but deformity and misery; but if they could look within, there is perfect glory. Yea, but say they, this is but your words, we can see no such glory in the Church, but we can see a great deal of sin and misery among you, why do you then face it out thus? I answer, we must understand it with these limitations: First, it cannot be discerned but with a spiritual eye, and therefore the world cannot see it, because they want this eye to discern it withal. Secondly, it is understood of the Church, as they are considered in their Head Christ, and not as they are considered by themselves. If they consider the Church thus, they shall perceive perfect glory, Christ himself being perfectly glorious, and he covers, and supplies our wants and deformities, and presents us as glorious to God his Father. Thirdly, it is so rather in our desires and Gods account, then in actual possession. Fourthly, we have not th●s glory and blessedness here, but only in the beginnings of it, we have some grace, and some beauty, and some glory here, but it is to be perfected in heaven, when there shall be a new jerusalem, Reuel. 21.2. and then Christ shall present us a glorious Body unto God his Father without spot or wrinkle, Ephes. 5.27. which because some have attained to already, and the rest shall surely obtain hereafter, and have some beginnings of it here already, it may therefore be justly said, in respect of some of her parts now, and of all hereafter; Thou art all fair my Love, and there is no spot in thee. Thus you see how beautiful the Church is, and blessed, and glorious, though the world be blind, and can see no such thing in her. And so much concerning the second general Point propounded to be handled in the Doctrine of the Church.   

The third Lecture of the Church.  
THe third general Point propounded to be handled in the Doctrine of the Church, 
The third general thing concerning the Church is the nature of it.  is the Nature of the Church: for so the order of teaching requires, that when once we do know the name of a thing, what it is called, and the titles that it is graced withal; than it follows, that we should search out the nature of the thing that is thus called, and thus entitled. For the names and titles of things may, and are ofttimes imparted to others. But the nature of every thing is proper to itself, and cannot be communicated to any thing else. And therefore howsoever the name and titles set it forth unto us, and make us esteem of it, yet the nature will more fully express it, and make us the highlier to esteem of it. The name bearing diverse significations, in ordinary method ought to be divided first, and defined after. But because the whole nature of the thing may be aptly enough comprehended in one general description; and because the division hath a more near dependence with that which follows, making a ready step and passage thereunto, we will first define therefore the nature of the Church, and then proceed in the next place (according to our order set down) to divide it into several kinds and branches.  
The nature of the Church is thus described. 
Vid Reynolds, Thes. p 642. and Rhem. Ves●●m. 1. Tim. 3 10. Th● nature of the Church described by three things.  The Church of God, in the true general nature thereof is the whole company of Gods chosen both in heaven and earth: where they are described by three things. First, by the efficient cause of their being of the Church, God's electing or choosing them. Secondly, by their number, the whole Company. Thirdly, by the places where they are, in heaven & in earth.  

First, by the efficient cause.  First, by the efficient cause of their being of the Church: for the principal reason why any man is a true member of the true Church, is, because God hath chosen him to it: First, to salvation and glory, as the end; secondly, and consequently to be of the Church, as the means to the end. Therefore the Church ofttimes is called Gods chosen, Psal. 33.12. Even the people whom he hath chosen for his inheritance: And in Psal. 132.13. The Lord hath chosen Zion; that is, his Church. And Rom. 8.33. The Apostle speaking of the Church, calls them by that express name, Gods chosen: And hence it is, that the Faith of God's Church is called the Faith of Gods chosen; Titus 1.1. And therefore they are called The first borne, whose names are written in heaven, Heb. 12.23. Which what is it else, but to be written in the Book of life? That is to be Gods chosen. It is true, that it is much more agreeable to the name of the Church to be defined by their Calling, rather than by their Choosing, as in the first Lecture, because they are a Company called: But yet it is more agreeable to the right nature of the Church to be defined by their choosing, rather than by their Calling, and that for these Reasons: first, many of the Church are chosen, that are not yet called, as Paul an Elect vessel before his conversion, and yet not called; and so all the Elect before their conversion: nay, many are chosen that shall never be called; as the Angels which belong to the Church too, and are a part of it. And therefore the Church in the nature of it is to be described by their choosing, and not by their Calling. Secondly, many are Called that are not chosen, so saith our Saviour; and therefore if we should describe them by their Calling, we should make such to be of the nature of the true Church which are not chosen, and so are no true members of Christ, nor shall ever enter into the heavenly jerusalem. Thirdly, those which are chosen are called too; their Election and choosing is the cause of their Calling, and not their Calling the cause of their choosing, Rome 8.30. whom he predestinated, them also he called. Therefore in these respects, it is fittest, and most agreeable to the nature of the Church, to be described by their election, rather than by their Calling. And so much of the first part of the Description, namely, the efficient Cause of their being.  
The second thing they are described by is their number the whole company, etc. Which we mus● understand thus. 
Secondly by their number.  First, that all that are of the Church are God, chosen, and none else, and that all that are chosen are of the Church, none excluded: as who should say, the whole company of Gods chosen, all these, and none but these. Here may be an exception made; for you will say. Are the elect of the Church, before they are Called? Yes sure, in the purpose and account of God, though they be not so in their own account, nor in the account of th● World; though they be not as yet actually assembled to the Church, yet they are in the way, and first or last they shall certainly have an effectual Calling, whereby they shall be made actually of the Church, both in faith, and in their own knowledge and account. And secondly, we must understand, that all those together make up one Church: the whole Company of God. Chosen's his Church; as they are considered all together, as members of one body, and incorporated into one society or Company, and not as they are members apart. And also, so ●ll together, as that all the chosen of all times, and places, and kinds, make up one only Church. So much of the second part, the number they are described by.  
The third thing they are described by, 
Thirdly, by the places where they are.  is the places where they are, in heaven and in earth. And so we do first fetch in all God's Saints, whether living or departed, whether fight on earth or triumphing in heaven: As also, secondly, the Angels that have kept their habitation in heaven, are all comprehended together, as so many several parts of the Church to make up the whole Body; 
The holy Angels are part of the true Ch●, proved and 〈…〉 doctrine.  So ye have the particular heads of the Description expounded and enlarged, the whole company of Gods chosen in heaven and in earth. Now that the holy Angels are parts of the true Church, because ye shall not think that it is a device of mine own brain, ye shall see that the Apostle useth the same words, Eph. 1.10. That in the fullness of time, he might gather together in one all things, both which are in heaven, and which are in earth: And Eph. 3.15. Of whom is named the whole family both in heaven and in earth. And, Col. 1.20. To reconcile to himself through him, I say, all things which are in heaven, and which are in earth. All which places must be understood not only of the Saints departed that rest in heaven, but also with reference to the holy Angels in heaven that fell not, who having a benefit by Christ the mediator, as well as we, are therefore to be seated with us in the society and body of the Church.  
Doctr. Now to make this matter more plain, I will draw it into an observation, and that is this; Namely, That the holy Angels that kept their first estate, are parts and members of the true Church as well as we are. The Scripture is plain for this; First, in express words; secondly, by necessary consequence. First, by express words, Heb. 12.22, 23. But ye are come to Mount Zion, etc. and to the innumerable company of Angels. Where the Apostle speaking of the Church, takes the holy Angels as Limbs of that Body, and members of that Company. And Revel 19.10. The Angel tells john, I am thy fellow Servant, one of thy Brethren; I have the testimony of jesus, the Spirit of Prophecy: I am thy fellow Servant: as who should say, A fellow of the same House and Family with us, that is, the Church: A Brother, as having the same Father, God; and the same Mother, the heavenly jerusalem, that is, the Church: having the testimony of jesus: that is, communicating in the same gifts and graces of the Spirit, as the Spirit of Prophecy, which is peculiar to the Church only, as 1. Cor. 12. So we see by express Scripture, that they are members as well as we. Secondly, by necessary deduction and consequence. First, the Angels are elect, 1. Tim. 5.21, and therefore they are parts of the Church. Secondly, Christ is their Head, Col. 2.10. ye are complete in him (that is in Christ) who is the head of all principalities and Powers: therefore they must be parts of his Body, Which is his Church. Thirdly, the Angels peep and pry into the mysteries of our redemption by jesus Christ, 1. Pet. 1.12. therefore except we will make them busibodies, to pry and meddle with that which they have not to do in, which is utterly against their wisdom and uprightness, they must needs be parts and members of the true Church; and so much of the Proofs.  
The Reasons are these, First the Church is the most excellent, Reas. 1 and glorious, and blessed Assembly that is (as we have showed before) the Angels therefore that excel in strength and beauty, and glory, and absolute happiness, must needs be members of it.  
Secondly, the Church is that fullness of Christ, that filleth Reas. 2 all things Eph. 1.23. If the Angels be left out, where is that fullness?  
Thirdly, it is against the bountifulness of Christ, and Reas. 3 the worthiness of his obedience, that any Creature should know and embrace the Doctrine of the mediation of Christ, and yet not receive benefit thereby for themselves: But the chosen Angels do know and embrace it, worshipping him, and doing him all the service they could in the days of his flesh whilst he was working this mediation. And therefore they have benefit thereby to themselves: And so consequently they must needs be parts and members of the Church; For to them are all saving benefits peculiar and properly belonging.  
Fourthly, the evil Angels that fell away are a part of the Reas. 4 malignant Church, of the Synagogue of Satan, as our Saviour Christ gives us to understand, when he saith, Math. 25.41. Go ye cursed into everlasting Fire prepared for the Devil and his Angels: As who should say, as you had your part with them here in sin, so you shall have a part with them in punishment: now if the evil Angels be a part, yea a great part of the Church malignant, than the good Angels must needs be a part, yea a great part too, of the gracious and glorious Church of God.  
Fifthly, they must needs be a part and members of the Reas. 5 true Church, because they have many necessary Employments in the Church about the faithful. It is said of them, Heb. 1.14. that They are ministering Spirits sent forth to minister for their sakes that shall be heirs of Salvation. And in Luk. 15.10. that They rejoice over one sinner that converteth, etc. And Ps. 91.12. It is said, that They bear us in their hands. And Math. 24.30. that At the last day they shall gather the Elect together from the four winds. Now therefore they must needs be parts and members of the true Church, that so they may minister to us the more cheerfully, and rejoice over us the more affectionately, and bear us in their hands the more charily, and gather us together at the last day the more earnestly; as knowing they do it not as Servants and slaves, altogether for others, but somewhat respectively for themselves, for the advancement o● the good of that body, whereof themselves are members.  
Use 1 The uses are these: First, this teacheth us the wonderful Love of God towards mankind, In that he vouchsafeth, and is pleased to associate and sort us with the blessed company of heavenly Soldiers, the holy Angels; incorporating them and us both together in one and the same mystical body; they are of a far nobler stamp, we are of a base; yet God hath been pleased to rank them and us fellow members of the same Body. What a wonderful love and favour of God is this to us? Yea they never sinned; we are defiled with many sins, and much wickedness: yet such is God's love to us, that he hath been pleased to rank us sinful men, with sinless Angels. Yea further, whereas some of this noble company had sinned, the Lord passed by them, and let them perish, and separated them for ever from their companions by nature and Creation, and never received them to mercy again: whereas many of us of this base kind that have sinned as well as they, yet the Lord did not sort us with our fellow-sinning Angels the damned Spirits, but hath made us fellows with the sinless Angels, the blessed Spirits, and them with us. Oh what wonderful love of our God is this to us! What thankfulness doth this require of us! What Care and endeavour must there be in us to lead Angels lives in all holiness, pureness and innocence; seeing the holy, pure, and innocent Angels are our fellows, and parts of ●he same body with us!  
The second Use is for matter of comfort to as many of Use 2 us as be of the Church: for first, though we have many Angels against us that be our adversaries, yet we have many for us too that be our friends and fellows; and those that are against us are damned and wretched Spirits; those that are for us are most holy and glorious in themselves, and precious and gracious in the sight of God. Secondly, here is comfort to us, in that they being fellow-members with us, they do not carelessly, or unwillingly labour for us, but they affect our business thoroughly, and take our welfare sound to heart as their own; and as feeling members of the same body, they are very sensible of every good thing that befalls us, and rejoice in it as much, or rather more than we ourselves, knowing it will turn to their benefit, they being members of the same body with us.  
The third Use shows us the disablenesse of the Angels Use 3 in themselves to merit, or effect their own salvation: they must be found in Christ their Head, else there is no salvation for them. If God look upon them with the pure eyes of his justice, and behold them as they are in themselves, they cannot stand, job 4.18. He laid folly on his Angels, meaning the good Angels, they are not upright in regard of God's perfect justice: but when God beholds them in the face of Christ, whose righteousness is as pure as the eyes of the Lord himself, than they find favour with him. If so be then that they be not able to merit their own salvation, but must be saved by jesus Christ; then consequently it is folly in men to repose any trust in themselves for their salvation, or to pray to them, or to worship them: no invocation or worship is due to them, no, they utterly disclaim it as robbery against God, they being not Gods, but God's servants; and disparagement to ourselves, they being but fellow-servants and members of the same body with us, Reuel. 19.10.  
Use 4 The last use. This may show, and set forth unto us the infinite worthiness of the Merits of Christ, that is not available only for Men, but even for the Angels in heaven also; they are partakers of the same salvation. But some will here except and say, Object. That Christ is not said in Scripture to be Mediator betwixt God and Angels, but betwixt God and Man, then why do you say, That he is their Mediator too? Answ. I answer, That it is true, he is so usually called in Scripture, and the reason is, First, because that is the mediation that concerns us most to know; Secondly, because the most sensible works and offices of his mediatorship are most apparent in that reconciliation that was made for Man; 
That Christ is Mediator for the Angels, and how?  yet this hinders not but that he may be a Mediator for the Angels too: for it is no where denied in Scripture, though the other only be expressly affirmed. The Case is thus; Their estate differs from ours in many kinds, and the mediation must be answerable to the estate of the parties that are mediated for; and therefore Christ's mediation for them in some main circumstances is diverse from ours too, and it differs in two main things; first, in the work; secondly, in the means. First, in the work; There is not the same work done for them, as for us, as Redemption: for they never fell, and therefore need no Redeemer; we are fallen, and therefore he is the Mediator for us; he must redeem us, else we can have no salvation. Secondly, it differs in the means, for that is not the same: for whereas some of the Angels fell as well as we, 
The Angels fall was personal.  that was but a personal fall, only chargeable on them that did fall: but when Adam fell, besides his personal sin, it was the common sin of all mankind, we being all wrapped in Adam's loins; and therefore he that was to mediate for us, was to take our very nature on him, and to be incarnate, that so according to the course of God's justice, the same nature that sinned might be punished, and make satisfaction for our sins. These be the differences betwixt us and them in regard of the work, and the means of it. But yet they also have their part in Christ, and in his mediation, so far as is agreeable to their estates, and that in two respects; first, 
The Angels have their part in Christ's mediation in four things, in respect of things done to us, which redound to them.  in the things done to us, which redound to them; secondly, in the things done more directly to themselves. First, the things done to us that redound to them; for first, by this mediation done for us, their knowledge is advanced, Ephes. 3.10. To the intent (saith the Apostle) that now unto Principalities and Powers in heavenly places might be known by the Church, the manifold wisdom of God. Now this is a singular benefit to them, that they have more knowledge by this means. Secondly, their joy is increased by our conversion: for if they rejoice over one sinner that is saved, Luk. 15.10. how much more than when a door is opened for many sinners to come to salvation by. Thirdly, by this means their service and office is enlarged: for if we were not redeemed, what use were there of them, either in regard as they are Messengers, seeing they bring their messages only or chiefly to the faithful? or of them as they are Ministers; this being their task chiefly, if not only, to minister for their sakes which through Christ are heirs of salvation. Fourthly, by our redemption through Christ this benefit redounds to them, that their ruins are made up, their number is filled up again by many Men which are saved by Christ, in stead of those Angels that fell away. Secondly, some things are done more directly to themselves by Christ's mediation: for first they are elected, 1. Tim. 5.21. 
And in diverse things done more directly to themselves.  they are called Elect Angels, and that no doubt in Christ in whom we were elected, Ephes. 1.4. for the work being the same both to them and us, therefore the ground must needs be one and the same. They are chosen, and who chose them but God? And in whom are they chosen, but in Christ? for all that are chosen, are chosen of God in Christ. Secondly, their creation is by Christ; that excellent estate of theirs which they had by creation, they did not deserve it, no, they had it bestowed upon them respectively to Christ, who is called The firstborn of every Creature, Colos. 1.15. because every Creature had their being by him. Thirdly, their preservation is by him, that they did not fall when their fellows fell; and their confirmation in the estate of Grace, that they neither shall nor can fall away, is because they are upheld by Christ, and by his mediation they have assurance that they shall never fall; else in reason these might have fallen as well as the other, the other being as excellent, and having freewill as well as they; and therefore if these had not been upheld by Christ, they had fallen too. Lastly, their glorification shall be fully perfected by the finishing of Christ's mediation at the last day, when a●l things shall be subdued unto him; and when he shall be an absolute and perfect Conqueror, 1. Cor. 15.24. then shall the blessed Angels triumph over the wicked Spirits: for as the evil Angels, though they be damned already, yet they are not fully and perfectly tormented till after the judgement day; for than they shall have it in full measure, they shall be then stowed under the hatches, and as it were fettered in the Dungeon: so the good Angels, though they be already glorified, yet their glory is not fully perfected till the last day; when our glory is perfected, then shall theirs be perfected also. And so much for the first Point, That Angels are parts and members of the true Church.  

That part of God's Church and chosen which consists of men, and they are partly in heaven, partly in earth. First, those that are in heaven.  Now we come to that part of God's Church and chosen, which consists of men, and is found amongst them; for that doth first, more nearly, and properly concern ourselves; secondly, it tends more directly to the opening of the question propounded. And because these are partly in heaven, and partly on earth, we will God willing speak of both. And first we will speak of that part of the Church which is in heaven; secondly, of that part on earth; and thirdly, of both together. First of those in heaven; that part of God's Church which is in heaven, are the souls of the just and perfect men that have finished their pilgrimage, and departed this life.  
Doctr. I will draw it into an observation, and that is this, namely, that heaven is the place of receipt for all Gods chosen after they have departed this present life. It is Christ's promise that it shall be so. joh. 14.2, 3. He will go and prepare a place for us, that where he is, there we may be also: but he is in heaven; therefore there must we be too, that is the place of receipt for the faithful after this life. So likewise it is his prayer, joh. 17.24. Father, I will that those whom thou hast given me, be with me even where I am, that they may behold my glory. You shall see this likewise by example. Whither went Helias at his departure? He was carried up into Heaven, 2. King. 2.11. and whither went Lazarus but into Abraham's bosom? Luk. 16.22. by which is meant Heaven. And whither went the Thief upon the Cross after his departure, but into Paradise? Luk. 23.43. And surely this is the Lure and bait which God holds forth unto us, to provoke and draw us to come to him, and to obey his will, Matth. 5.10, 12. Blessed are they that suffer persecution for righteousness sake, for theirs is the Kingdom of Heaven. Rejoice and be glad, for great is your reward in Heaven. And Luk. 18.22. Sell all that thou hast, and distribute to the poor, and thou shalt have treasure in Heaven. And this is true, that Heaven is the place of receipt for all the faithful after this life, not only in respect of their souls, but also in respect of their bodies too, though in a diverse manner; the soul never dying, presently after it is departed out of the body, as the soul of Lazarus, Luk. 16.22. the body dying and turned to dust, yet it shall be raised again at the last day by the power of the Lord jesus Christ, and so united to the soul, and placed in Heaven. job 19.26. Though after my skin worms devour this body, yet shall I see God in my flesh. And both these are verified in Christ already, his soul went presently into Heaven, his body after his resurrection. So that Heaven is the place of receipt for all Gods chosen, of their souls presently after their departure, and of their bodies after the resurrection.  
The Reasons of the Point are these. First, Heaven is God's Reason 1 own seat (as the Prophet saith) and place of special residency. And in his presence is our fullness of joy, and at his right hand our pleasures for evermore, Psal. 16.11. there God hath stored up for us the good things which he hath promised us; therefore that is the place we must go to.  
Reason 2 Secondly, Christ himself being our Head is thither ascended, therefore the members must ascend thither too, that so we may be conformable to Christ in glory hereafter, as we are in sufferings here.  
Reason 3 Thirdly, the worthiness of Christ's obedience cannot be answered by any thing but by Heaven itself; therefore Gods chosen, to whom it is imputed, must needs enjoy Heaven.  
Reason 4 Lastly, the present miseries and afflictions that God's children endure here, can never be sufficiently recompensed, but that Heaven itself must be their retribution, and that countervails and over-waighes them all.  
Use 1 The Uses are these. The first Use is against them that dream of Purgatory: for it is a mere Popish dream and fancy; the Scripture is silent in it, so is God and his true Church, they know it not; & therefore their Church shows herself to be a presumptuous harlot, and not Christ's spouse, to affirm it. And if men would be awakened by the voice of the word, as a dream it would vanish out of their thoughts. Christ reconciled things both in heaven and earth; therefore if Purgatory be not in heaven nor in earth, as the Papists deny both, surely the Church and souls in it have no benefit by Christ's reconcilement. Let the matter of it be what it will, be it fire, or be it water; or let the place of it be where it will, either in the Air, or in some Cave or hole in the earth; let there be in it what souls there will, many or few, pure or unpure, men, women or children, yet sure it is that none of God's children shall ever come there; no, they are either in heaven or in earth; there is no Purgatory for them, God loves them more dear than so; heaven itself is their receptacle and mansion place, after once they are departed this life. So you see this is a foolish dream of theirs, and so consequently is all that is built upon it, their Prayers, Dirges, and such like, they are built upon a dream, and so are vain, profane and sinful: lay once a false ground, and a thousand absurdities will follow upon it: grant once that there is a Purgatory, and then Masses and Dirges, and many such trumperies will follow. Let us therefore know, that God's Chosen which are departed this life are in heaven, and let us account better of them, then to think they are in any such place.  
Use 2 Secondly, this may minister great comfort to all those that know themselves to be of the number of Gods chosen, because die they sooner, o● die they later, they are sure heaven shall be their place of Receipt. This may comfort them against the difficulty of their labour and travel in the course of godliness, which they meet with here in this life: here we must mortify our flesh, deny ourselves, forsake all, rend our hearts, mourn for our sins, lay down our lives for Christ's sake: these are grievous things; yet be of good cheer, it is Heaven we labour for, and that we are sure we shall obtain; and that will make us a plentiful recompense of Reward for all that we endure here: though the way be narrow, and the passage straight, yet Heaven is the place we go unto, and which we shall certainly attain in the end; therefore be content to pass through all such difficulties. And so it is comfort to us against all our sufferings: think not much to be scorned, and persecuted here; It is for a Kingdom that we suffer, and that in Heaven: and what is not to be endured for such a Reward? Only be sure that thou be of the Church, and then this comfort belongeth to thee.  
Use 3 Thirdly, is Heaven the the place of Receipt, etc. Then let us labour to live worthy of Heaven whilst we are here on earth. Defile not thyself with sin, obey not the lusts of the flesh, possess your vessels in holiness and honour, that so we may be fit to enter in there, where no unclean thing shall come; be sequestered in your carriage and thoughts from this world; carry yourselves as strangers on this earth; regard not the profits and pleasures of this life, that so ye may have a witness in your own hearts, that you seek a Country from above; so did the faithful, Heb. 11.13, 14, 15, 16. They were strangers and pilgrims here, which did declare plainly, that they did seek another Country, even Heaven itself. And let your hope and affections be in Heaven whilst ye are here on earth, Col. 3.1, 2, 3. If ye be risen with Christ (saith the Apostle) seek those things which are above, etc. Let your conversation be in Heaven, Phil. 3.10 And as your treasure is in heaven▪ so let your hearts be there also, Math. 6.20. And as for this earthly Tabernacle of our body, let us not pamper it, nor please it, nor delight in it, nor admire it; but let us be content to lay it down cheerfully, sighing and desiring to be clothed with our house which is from Heaven, 2. Cor. 5.1, 2. And surely if we would think of this place whither we are going, our hearts would be in Heaven before we come thither, like as a man that is gone a great journey, and is far from his house, yet still his mind and his heart is at home and still his thoughts run upon that, because there is his Comfort, there be knows he shall have rest from all his Travels; and therefore thither he posts, And so we must do.  
Use 4 Fourthly, This teacheth us the great bounty of God towards us, that propoundeth, promiseth, and performeth Heaven unto us for the Reward of our obedience. Alas, what is our poor and imperfect obedience, compared to Heaven? yet such is the rich mercy of God, that he crownes it with Heaven. When I say Heaven, I mean not only the place of Heaven, though that be most glorious and blessed; but also the good things that God hath treasured up for us in Heaven, that is the joys of Heaven, the glory of Heaven, the riches of Heaven, the Light of Heaven, the rest, and comfort, and peace of Heaven, the fruition of God Himself, the fruition of Christ, the fruition of all the holy Angels and Saints in Heaven; there we have the fruition of all that God in his own wisdom could devose to make up our perfect bliss, and entire happiness; such things as the eye hath not seen, the ear hath not heard, neither can it enter into the heart of man, such things hath God laid up for his chosen in Heaven, to enjoy without intermission and without end.   

The fourth Lecture of the Church.  
THe third general Point which we propounded to be handled, before we came to the handling of the Question was concerning the nature of the Church which we defined in this wise, To be the whole company of Gods Chosen in heaven and in earth. We showed, that that part of God's Church which is in heaven, contained as well Angels as men, and therefore we spoke of them by themselves, and proved that the Angels were a part of God's Church as well as men: then we came to speak of that part of God's Church which consists of men; and in handling this Point, we propounded three things to be spoken too; First, to speak of that part of God's Church consisting of men which are in heaven by themselves: Secondly, of those which are in earth by themselves. Thirdly, of both those which are in heaven, and which are in earth together. Concerning the first, we have spoken and showed, that Heaven is the place of receipt for all Gods chosen after their departure out of this life.  
Now we are to speak of the second, namely, 
Secondly, those which are in earth.  that part of God's Church, consisting of men which are on earth, and so to proceed to the third Point. And first of that part of God's Church on earth. For although there be the same chosen now in heaven, which sometime were on earth, and the same now in earth, which sometime shall be in heaven; so that the Church or Chosen in heaven do not make a several Church by themselves, nor those in earth a several Church by themselves, but both together make one and the same Church: yet because there are some particular considerations incident to that in heaven, which they on earth have not yet attained to; and likewise some other particular considerations incident to that on earth, which they in heaven have already passed from, therefore each of them is to be handled by itself; and therefore having spoken of that part of God's Church which is in heaven before, now we are to speak of that on earth. I shall not need to define this on earth, because it is apparently defined before in the general: for if that were the whole company of Gods Chosen in heaven and in earth, than this must needs be the whole company of Gods Chosen living on earth.  
Doctr. All that I will speak concerning this Point, shall be contrived into one observation, and that is this; namely, That God always hath had from the beginning, and hath now, and shall have to the world's end a company of Chosen people upon earth, belonging to him, calling upon him, believing in him, and worshipping him in spirit and truth. You see that the observation consists of three parts: first, that God ever had; secondly, that he hath now; and thirdly, that he shall have to the world's end a Company, etc. First, God always had. In matters of fact, examples are fittest and strongest proofs; this being then a matter of fact already done, it is best to be proved by examples taken out of Histories of several times: we will begin with the first beginning; God had his Church in Paradise. How prove you that? Why first there was God, the Preacher; secondly, there was our first Parents Adam and Eve, the hearers; and thirdly, there was the Word and Commandment, Gen. 2.16, 17. There is the Doctrine of salvation, and the strict form and manner of worship prescribed by God, which he will be honoured by. Now what is here wanting to the full being of a true Church? For here is a Pastor, and a People, and the Word, and such a Word as is fitting for their salvation: Therefore in Paradise God had his Church. Also out of Paradise God still had his Church: for there is still the same Preacher God; the same hearers, Adam and Eve; the Doctrine of salvation, though not the same it was before; yet here is that Doctrine of salvation fitting their present state and condition, a Doctrine of repentance, and of punishment of sin, and specially the Doctrine of the Gospel, a Doctrine of Faith in Christ, Genes. 3.16. The Seed of the Woman shall break the Serpent's head: so here God had his Church still. 
Hyper. 535.  To pass from them to Abel; there was Abel's sacrificing, and his Faith, and there was God's presence and acceptance, as we may see, Gen. 4.4. compared with Heb. 11.4. Now where these are, there is a true Church. Afterward in the time of Seth it is said, Gen. 4 25. that then men began to call upon the Name of the Lord; that is, men did then begin more zealously to worship God: so here God had his Church still. Let us pass from Seth to Enoch; It is said of him, that he walked with God, believed in God, and that he pleased God, Genes. 5.24. Heb. 11.5. Now where there are men walking with God, believing in him, and pleasing him, there is a true Church. So in the time of Noah, Abraham, Isaac, and jacob, and in the time of the patriarchs, God had his Church still, Heb. 11.6, 7, etc. to the end of the Chapter; there the succession of the Church in the faithful is set down, as it were of purpose to prove this Point which we have in hand, namely, that God had a Church from the beginning of the world. To prove this Point further, we will omit to speak of the flourishing times of the Church (for of them there is no question, there being then not embracers only of the heavenly truth, but professors too in great number) and we will instance in those times that were most obscure, when there was the least likelihood of a Church; and if we can prove that God had his Church in those times, than the Point will be proved, that God hath always had a Church. We will therefore instance in them; first, at the Flood, when all flesh had corrupted their ways, Gen. 6.12. and that the earth was filled with cruelty, Vers. 13. yet in that desperate time there was found Noah, a just and upright man in that generation, Vers. 9 So God had his Church then. Let us pass from these times, and come to the bondage and slavery of the Children of Israel in Egypt when Gods peculiar people were in the hands of a most profane, idolatrous, and cruel Nation, so that they had neither liberty, nor time, nor means of Gods true worship; yet as there was a light in Goshen, when palpable darkness was over all the Land of Egypt beside; so when all the World was overwhelmed with gross ignorance, sin, and error, yet than God had his Church: amongst the Israelites there were some Midwives fearing God, Exod. 1.21. and there were some that cried, and prayed, and sighed to God, and were heard of him, Exod. 2.23, 24. So God had his Church in those times. Likewise in the days of Elias, when the Church was brought to a low ebb, the Prophet could see no more left but himself (and yet he had eyes to discern it) yet he was a true worshipper of God, 
Vogel. 751.  and so God had his true Church then, if there had been no more than he, 1. King. 19.10. But the Lord saw seven thousand more that were true worshippers, and had not bowed their knee to Baal, vers. 18. In this desperate time when they killed God's Prophets, and broke down his Altars, and sought the life of Elias, yet in this very time God had his Church, and a flourishing one too in his eyes, though men could not discern it. Afterward in that general Apostasy, when Israel and judah were both fallen from God; yet here is a true Church still; here was one out of a City, and two out of a Tribe to worship God, jer. 3.13, 14. So in the Captivity of Babylon, when the Church is quite overwhelmed as it were, jerusalem was so distressed, Religion defaced, all turned into a miserable desolation, so as there was never the like: Is there any sorrow like unto my sorrow (saith the Prophet, speaking in the behalf of the Church, Lam. 1.12.) yet than God had his Church, there were both teachers and embracers, as jeremy, Haggai, Zechariah, and Daniel, and many others. At our Saviour's coming in the flesh, when the Law and the Temple, Priests and people, the Church and Commonwealth were utterly corrupted and defiled, yet still God had his Church; there was Zachary and Elizabeth, joseph and Marie, Simeon and Anna, true beleeveres and right worshippers of God. Lastly, in the height of the pride of Antichrist, the abomination of desolation standing in the holy place for many hundred years, when all the Nations in the earth were made drunk with the Cup of fornications by the Whore of Babylon, the Synagogue of Rome, yet God had some from time to time that loathed her golden Cup; some that were not defiled with her fornications, but kept themselves pure Virgins, and a chaste Spouse to the Lord jesus Christ, sweetly embracing his saving truth. And so much for proof of the first part of the observation, That God always had a Church and company of chosen people, etc.  
The second part is, that as God ever hath had, so he now hath a Church, etc. I shall not need to speak much for proof of this point; for it cannot be denied, but that (blessed be God) there be many flourishing Churches at this day in Germany, France, England and Scotland; many in all these places that worship God in Spirit and Truth; yea under Popery no doubt but there are many true Christians: yea even amongst the Turks, and jews, and Infidels I doubt not, but that there are ye● remaining some that worship God with us: no question but there are some sparks of fire amongst those burnt ashes; some polished stones of these decayed Churches; some gold amongst all that dross; some that serve the Lord, amongst so many thousand servants of sin and slaves of Satan; we have many instances now at this day of some that live under Popery, and amongst the jews, that profess our Religion. So the second part is proved, that God now hath his Church and chosen people.  
The last part, and shall have to the world's end, etc. We cannot prove this point by examples as we did the former, because it is not yet throughly fulfilled; yet we have as sure proofs for it, as examples; we have Gods own Word for it, and that which God hath spoken is as sure, as if it were already done; and therefore the Prophets deliver many predictions in the Preterperfect Tense, as if they were already done, because of the certainty of it. I say we have God's Word for proof of this point, Psal. 132.13, 14. For the Lord hath chosen Zion, and loveth to dwell in it, saying, this is my Rest for ever, here will I dwell, etc. God will dwell and rest and that for ever in his Church; as himself is for ever, so his Church is for ever. So Math. 28.20. I am with you ever, even to the world's end. It is more than if he had said, I willbe with you, etc. It is as much as if he had said thus; As sure as I am actually present with you now, so I will still continue unto the very end of the world. And whereas in respect of his bodily presence it was nor so, because he was to ascend into heaven; yet by his Spirit he is with us effectually to all saving purposes, joh. 14.16. I will pray the Father, and he shall give you another comforter, that he may abide with you for ever, vers. 17. even the Spirit of Truth, etc. And whereas there are many opposers of God's Church, men and Devils, and many times they have a great hand over the Church; yet they are still bridled and kerbed, and the Church still so protected and defended, that the gates of Hell shall never prevail against it, that is, utterly to disannul it, Math. 16.18. There are many other proofs for this Point, but because we shall speak of them in the Reasons, therefore we will pass to them.  
The Reasons of the point (that God ever had, now hath, and shall have a Church to the world's end) are these.  
Reas. 1 First, we have God's promise for it, who is truth and cannot lie. If that be too little, we have his Oath for it, wherein it is impossible he should lie, Psal. 132.11, 12. The Lord hath sworn in Truth to David, and will not shrink from it, saying, of the fruit of thy Body will I set up thy throne for ever. He hath sworn it, and will not shrink from it, that is, he will not recant: which although it be typically spoken of David and his seed, yet in truth & substance of it, it is intended of Christ and his Church. The same promise is renewed, jer. 33.17, 18. where it is said, that David shall never want a man to sit upon the Throne of the house of Israel. And in the 20. and 21. verses, it is said, If ye can break my Covenant of the day, and my Covenant of the night, than my Covenant may be broken with David my Servant. Giving us to understand, that his promise is irrevocable; so long as there is day, or so long as there is night on the earth, so long the Lord will have his Church on earth; his Word and his Promise cannot be broken; no, saith our Saviour, Heaven and Earth may fail, but my Word shall never fail: therefore he having passed his Word for the continuance of his Church for ever, it shall continue for ever in despite of all her adversaries.  
Secondly, the saving Truth and doctrine of salvation Reas. 2 shall never perish from the earth: therefore the Church that is the pillar of Truth shall never be abolished from the earth, If the truth of God could fail, than the Church might fail; but that can never fail, for still there shall be some witnesses of God's Truth, to feel the saving power of it in themselves, and to testify it to others; and therefore the Church shall never fail.  
The third Reason is taken from God's Fatherly Care over Reas. 3 his Church, even for their own sakes; because he loves them, and they are dear to him as the Apple of his eye: and therefore they shall never be all destroyed, except the Lord could forget his own people, his darlings, which is impossible.  
Fourthly, he doth preserve his Church on earth for the Reas. 4 world's sake, that must stand till the appointed time of dissolution; but it cannot stand longer than the faithful are in it, for whose sake only it is upholden; for the holy seed is the substance of the world, as I showed Isa. 6.13. and therefore, so long as the world stands, they cannot be utterly destroyed.  
Fiftly, the Church on earth is the Nursery for heaven; Reas. 5 now in heaven are many mansions to be filled up every day, therefore there must be a continual supply from the Nursery on earth.  
Sixthly, there must be a continual war betwixt the Reas. 6 seed of the Serpent, and the seed of the woman, Gen. 3.15. betwixt the wicked and the godly; therefore as the wicked, seed of the Serpent and the seed of the Woman, Gen. 3.15. betwixt the wicked and the godly; therefore as the wicked, the Serpent's seed, shallbe always on earth; so likewise the faithful, the woman's seed, shallbe always on earth too.  
Use 1 The uses: First, this shows the antiquity of the Church, that it hath been from the beginning. Truth is elder than falsehood, righteousness was before sin, God's Church is ancienter than all profane Assemblies whatsoever: Cain is ancient being of the malignant Church; but his Parents, the Church in Paradise is ancienter. Eve and Adam hearkened to the voice of the Serpent, and so committed sin soon after the Creation; yet there was a time before their fall, when they believed, and rested on God and his Word, and were righteous. The Devil is a Liar from the beginning, yet God's Truth was in the beginning before that ●ie; else it could not have been perverted with his Lye. This serves, first, to stop the mouth of all Gainsayers, and adversaries of God's Church, that Charge us with novelty, to be a new sect, and challenge antiquity to themselves, that they are the ancient and true Church, which are both lies, for they are the novelists, not we. We are from the beginning, before they had any being; so that we are more ancient than they, and their religion is novelty, and a new Sect. Secondly, it may serve to confirm us in the undoubted assurance of the Truth, and of that Faith and Religion which we profess. That which is most ancient is most true, as being immediately and originally from the pure Fountain, the pure hands of God himself, who is the ancient of days. And contrarily, all Religions which are less ancient, are from some corrupt Channels, degenerate from the original sincerity. Now our Religion which we profess is most ancient and most pure; and therefore let all contrary Doctrines and Religions hide their heads, and be ashamed of themselves, and yield the pre-eminence of pure Truth to our Religion that is most true and rightly ancient.  
Use 2 Secondly, as this shows the Antiquity of the Church, so likewise it proves the perpetuity of it. As it was from the beginning of the world, so it shall continue by succession to the end of the world, as it was before all other Congregations, so it shall see the rising and fall of all other Congregations; but itself shall continue one and the same by a continual succession: where the Fathers are gone, there Children shall stand up in their steads, and so children's Children to the world's end. There shall be many changes and alterations from time to time, yet still there shall be a Church in all these changes. If the Church fail in Paradise, it shall be found out of Paradise: If Israel fall away, yet judah shall stand: If the jews be cast off, yet the Gentiles shallbe taken in: Though Popery, Turkism, and judaism, and Paganism abound and fill the world, and are up in Arms against the Church, yet there are some corners in the world that God hath reserved to shelter his Church in, wherein they shall be preserved both from their persecution and infection.  
The third Use, Is matter of Comfort to the faithful; Use 3 First, in regard of themselves, for they are the only people of continuance that are in the world, they only are sure of their estate, and none else. It is true, that the wicked may flourish a long time in great prosperity like to a green Bay Tree; but in time, and sometimes very quickly, they shall vanish away like smoke, and consume as the fat of Lambs, and nothing shall remain of them: but the faithful shall stand fast for ever, Psal. 102.28. they may be afflicted, persecuted, and distressed on every side; yet they shall never be forsaken, nor given over utterly as a prey to their enemies. If the wicked murder some of them, yet God will have some of them remain still: let persecutors draw out the blood of God's Children as long as they will or can, yet still there shallbe found some that will offer themselves to their bloody hands for the maintenance of God's Truth: as some are taken away, God will still send them a new supply. So than it is Comfort to them in regard of themselves, that they shall never perish.  
Secondly, it is comfort to them in regard of their posterity, and of the Church after them; they need not say on their deathbeds as worldlings do, What shall become of my Children and goods after I am gone; they need not say so of their spiritual goods; let God alone with them, leave them to him, the faithful seed shall be preserved and upholden by his Fatherly providence to the world's end, and the gates of Hell shall not prevail against them. And as for the Truth of God, the Gospel and the graces of the Spirit, which themselves are seized on in their life time, God will dispose of them to the right heirs, heirs of his own begetting add raising up; he will find heirs for them successively from age to age to the last end. Then Christ jesus himself shall come, and he shall stand last; upon the earth, and so the Church shall be the first and the last; The first Adam, the first man on earth, beginning the Church on earth; And the second Adam, the last man upon the earth, finishing it up by his personal presence, having continued and maintained it by his own power from the first beginning to the world's end. And shall the Church have an end then? No, though all things be then at an end, yet the Church shall not yet be at an end: but as it is for ever here, so it shall continue for ever in heaven too, and that in a far safer, and happier, and more glorious estate, than ever it did in this world, Psal. 102.28.  
Use 4 The fourth Use is for discouragement to wicked men and Persecutors, in that which they do against God's Church. What can they do against it, root it out, as many times they say they will? No, do they what they can by themselves, by their Instruments, they can never root it out; Let Kings, and Rulers, and Gentiles, and people fret, and rage, and band themselves together against the Lord, and against his Anointed, it is to no purpose, they shall not prevail; it is all but the imagination of a vain thing, Psal. 2.1. Yet I will tell them what they shall prevail in; they shall prevail thus far to make the Church more in number, and more zealous for God, and constant in his truth, contrary to their end. For behold, when they have done what they can against the faithful, when they have burnt them to ashes, God will raise out of those very ashes a new seed to call upon his Name, and the blood of the Saints shed shall fatten the Church, and make it more fruitful, and be a cause of the greater increase of the Faithful. It is a vain thing therefore for them to threaten them, and to say (as many times they do) that they will root out these Professors. It is more than they can do, nay it is more than the Devil (their good Master) can do himself, and therefore let them never think to do it.  
Fiftly, this teacheth us not to judge of the Church by Use 5 sight or appearance; It hath a being even when it can hardly be discerned; rest rhou upon this undoubted Truth, that surely such an one there is; where or how, etc. leave that to God; for it may be hid from our sight, even as the Corn is amongst the chaff, so that we cannot discern it, and yet it may have a being. And so much for that Point.  
Now we come to speak of the third Point, namely, 
Thirdly, of those which are in heaven and earth both together.  of the Church of God, consisting of men in heaven and in earth together. I will describe it by certain qualities and circumstances, such as may present and make it plain to every man's view. And because it is an Article of our Faith, and now that we are entered into it, it is needful to speak of all that is necessary for us to believe concerning this Point; 
The matter of this reduced to six Heads, all raised out of the Article of the Creed, I believe the holy Catholic Church.  therefore we will fetch these qualities from that Article in the Creed that concerns the Church; I believe the holy Catholic Church: and I will reduce all the matter we are here to speak of to these six Heads; First, that the Church is one; secondly, that it is holy; thirdly, that it is Catholic; Fourthly, that it is joined to Christ; Fiftly, that they have a Communion one with another; and sixthly, that they are known only to God and themselves; and all these are raised out of the Article in the Creed. That it is one, therefore it is said the Church, not Churches; and the Nicen Creed which was penned after this saith, I believe one. That it is holy and Catholic, so it is said in express words: that it is joined to Christ, and that they have a Communion among themselves; both these are intended when it is said, they are a Communion of Saints. Lastly, that they are known only to God and themselves. How is this gathered hence? Why thus; because it is said, I believe it. Now that which we believe is not seen; and therefore this Article must not be expounded of a visible Church, as the Papists would have it.  
Doctr. 
First Head, It is but one.  Now first of the first note; It is but one; for so the Nicen Creed for plainness sake adds this particle, one. We will draw it into an observation, and that is this, namely, That all the faithful that ever were, or shall be either in heaven or in earth, do make up but one only Church. It is proved thus. The Scripture, when it speaks of the true Church in the general true nature of it, speaks in the singular number, Eph. 5.27, 32. that he might make it a glorious Church, etc. This I speak concerning Christ, and concerning his Church. And Math. 16.18. upon this Rock will I build my Church. It is true that the Scripture speaks sometime in the plural number of Churches, as the Apostle Paul 1. Cor. 11.16. we have no such custom, nor the Churches of God; but than it speaks of particular visible Congregations: but of the general Catholic Church it speaks always in the singular number, as being but one, and so expressly ascribes oneness to it, Cant. 6 8. Christ saith to his Church, My Love, my Dove, etc. Eph. 4.4. there is one body, etc. The Church hath a threefold oneness; it is one in itself, it is one with Christ, and it hath an oneness amongst the members. In this place we speak but of the oneness it hath in itself; of the other two we shall speak in their due place. 
The Church hath a threefold oneness.  That it is one in itself, therefore it is called the house of God, not houses; the temple of God, not temples; as in the time of the Law there was but one Tabernacle, and afterwards but one Temple, whereto all the people came, Leuitic. 17.3, 4. Deut. 21 5. and 16.2. 2. Chron. 2.4. so now there is but one only Church of the faithful.  
Reas. 1 The Reasons of the Point are these: The first is taken out of Ephes. 4.4, 5. there are many reasons heaped together; there is but one Spirit, therefore but one Church, as there is but one soul, and therefore but one man. There is but one hope, at which all God's people jointly aim, and therefore they are one corporation; one Lord, and therefore one family; one Faith, which is the life of the Church, and if there be but one life, than there can be but one Church; one Baptism, and therefore but one Promise and Covenant, which all do make to God as one man.  
Secondly, the Church is the Body of Christ, Ephes. 5.23. Reas. 2 and Christ he is the Head of the Church; and therefore as there is but one Christ, so there is but one Church; else we should make a monster of Christ, to say he hath one head and many bodies. Again, the Church is the Spouse of Christ, and he is her Husband, as is employed, Vers. 25. Now, Christ should have many wives, if there were many Churches, which is absurd; and therefore there is but one Church still.  
Thirdly, they have all one Shepherd, and therefore they Reas. 3 are all but one Sheepfold, joh. 10.16.  
Fourthly, they are all partakers of one Bread, and therefore Reas. 4 but one body, 1. Cor. 10.17.  
Fifthly, all the differences that are betwixt them are abolished Reas. 5 by Christ; and therefore they are but one, Ephes. 2.14. Gal. 3.28.  
The Uses are these. First, this teacheth us the unchangeableness Use 1 of God's heavenly Truth, and of the course of salvation, because there is but one Church still, and therefore but one Truth still, it is unchangeable, there is but one Truth and course of salvation from the beginning to the end of the World: the dispensation or manner of carriage hath been some what different; sometimes it hath been carried darkly, sometimes clearly; sometimes in ceremonies, sometimes without ceremonies; sometime by the Law, sometime by the Gospel; by Tradition (as before the Law) by revelation, and by Scripture: yet the substance was ever one and the same; the same Faith and course of salvation that Adam was saved by before the Flood, and Noah in the Flood, and Abraham before the Law, and David under the Law, and the Apostles whilst Christ was on earth; the same saith are we and all the faithful saved by from Christ's ascension till his return to judgement. And therefore that is a damnable doctrine that some hold, that every man shall be saved by his own Religion, whatsoever it be, if he be zealous in it: no, diverse Religions make diverse Churches; but there is but one Church to be saved, and therefore but one Truth and Religion to be saved by.  
Use 2 Secondly, Is the Church but one? Then we should labour to maintain the oneness of the Church, to keep the unity of the Spirit in the bond of peace, Ephes. 4.3. Beware of factions and divisions, either of making or following them: for they are the very bane of this oneness of the Church; and take heed of pride and singularity, for that is the common Mother and Nurse of dissensions and rents in the Church; and do not receive the Word with respect of persons, as when one saith, I am of Paul, another, I am of Apollo's, etc. What is Paul? and what is Apollo's? but Ministers by whom ye believe. They teach one Faith; they preach one and the same Christ crucified; they have received one and the same ministration; therefore embrace them all as one Ministry of one and the same Church. What if God bestow diverse gifts on diverse persons, and one more excellent than another? Wilt thou abuse God's gifts to the making of rents and factions in the Church? No, thou must know that thou art bound to profit the more by him that hath more gifts, and to glorify God the more for them, and not to dote upon them, and maintain Sects by them: for that is not the end why God gives them, but it is the malice of the Devil that doth thus abuse them to a wrong end.  
Use 3 Thirdly, this reproves the Papists; for they make two Heads, and consequently two Churches: except they will make a monster of the Church to have two Heads, and but one body. Yea, but say they, the Pope is the Head of the Church in earth. I am sure he is not Head of the Church in heaven, and therefore not Head of the Church on earth; for they make but one Church, and therefore can have but one Head. Some of the Jesuits having been pressed with this Argument, and not knowing how to answer it, have affirmed, that the Pope is Head of the Church in heaven; so gross and blasphemous have they been. So the Turks and the jews that erect Churches of their own, and have no fellowship with this Church, they are not the true Church, nor have any part in this oneness of the Church; and whatsoever they are that have no part in this Church, they are none of God's Church, but of the Synagogue of Satan.  
Fourthly, 
Difference of circumstances do not cut off from the true Church; as, First, of states.  this teacheth that difference in matters of circumstance Use 4 do not cut off from the true Church, but holding one Faith with them, we are still in the unity of one Church. First, difference of states do not cut off from the true Church: though some Churches are greater, some smaller, though some are in their cradle, others in their full age, some before Christ, others after Christ, some purer, some impurer; yea though some be in heaven triumphing, other some in earth fight; yet all are but one Church, all are the same Wheat threshed in the floor, and laid up in the Garner, and the same Gold digged out of the Mine with some dross, and tried and fined by the fire. Secondly, 
Secondly, of times.  difference of times do not cut off from the true Church, before the Law, under the Law, and after the Law; the first and the last Churches all are one. Thirdly, 
Thirdly, of persons.  nor the difference of Persons, jews and Gentiles, bond and free, male and female, poor and rich, all are one in Christ jesus. Fourthly, 
Fourthly, of place.  nor yet difference of place, jerusalem, Antioch, Corinth, England, France, Denmark; yea Paradise, Earth and Heaven, all are but one Church. Fifthly, 
Fifthly, of ceremonies.  nor yet difference of Ceremonies, some worshipping at one time and place, some in one habit, some in another; so long as all worship in Spirit and Truth, they are but one Church. Sixthly, 
Sixtly, of judgement in Points not absolutely fundamental.  no nor yet difference of judgement, in Points not absolutely fundamental, do not cut off from the true Church; so long as all hold Christ jesus, he is the head-corner-stone that knits them all together into one building. So much of the oneness of the Church itself.  

Second Head; The Church is holy.  The second Note or quality of the Church is. That it is holy. We will draw it into an observation, as we did the former, and that is this, Namely; That the whole Company of the faithful both in heaven and in earth are a holy Company and every part and member thereof is holy; 1. Pet. 2.9. They are called a holy nation; and in the fifth Verse, a holy Priesthood. And it is said of jerusalem, that it is a holy City; not that in heaven only, Revelat. 21.2. but that on earth too, Math. 4.5. And in Ephes. 5.27. the Church is said to be holy and without blame, etc. And hence it is, that those which are parts and members of the Church are called Saints, and Saints on earth, as Psal. 16.3. And so the whole Congregation is called the Congregation of Saints, Psalm. 89.5. And their Head and Ruler is the King of Saints; and they are not holy in profession only, for so are hypocrites too, that are no part of the true Church; but they are holy indeed, they are truly sanctified; therefore the Apostle calls them holy brethren Heb. 3.1. And this Holiness is partly imputed, Heb. 10.10. We are sanctified by the offering of the body of jesus Christ. And Colos. 1.21, 21. And partly inherent, 1. Thess. 5.23. Now the very God of peace sanctify you throughout, etc. this is begun here, but not perfected till we have put off this body of sin.  
Reas. 1 The Reasons of this Point are these, First God the Father being most holy himself, he sanctifies his Church, and every member of it, and so makes them holy; this Christ prays for, joh. 17.17. sanctify them with thy truth, etc. jude. 1. sanctified of God the Father, etc. and therefore they are holy.  
Reas. 2 Secondly, Christ their Head is holy, and he sanctifies, and makes them holy, 1. Cor. 1.2. sanctified in Christ jesus; and in the thirtieth verse he is said to be their sanctification. And Eph. 5.25.26. Christ gave himself for his Church, that he might sanctify it.  
Reas. 3 Thirdly, the Spirit whereby they are enlivened, quickened, and ruled, is the holy Ghost, and he sanctifies them and makes them holy, 1. Cor. 6.11. but now ye are sanctified by the Spirit of our God, and Rom. 15.16.  
Fourthly, the Word whereby they are gathered, and the Reas. 4 seed whereby they are begotten, is a holy Word, 2. Pet. 2.21. It is called the holy Commandment, and therefore they must needs be holy.  
Fifthly, the effects which they feel in themselves are Reas. 5 holy effects, holy motions, and holy desires, holy life, and holy obedience, and their spiritual life (that is to say, their faith) is most holy, jude 20. therefore they are holy.  
Sixtly, they are chosen to Holiness. 1. Pet. 1.2. and therefore Reas. 6 they are holy.  
Seventhly, they are regenerate and borne again to Holiness; Reas. 7 and therefore cannot sin, 1. joh. 3.9. and Eph. 2.9. we are created in Christ jesus to good works: and therefore must needs be holy.  
The uses are these: First, this shows the essential difference Use 1 betwixt God's Church, and all other Congregations whatsoever: For this is holy, and all other are unholy. And this Holiness carries a kind of Reciprocation with God's Church; for every Church of God is truly holy, and every Congregation that is holy is the true Church of God. And so wheresoever there be any men or women that be truly holy, though they be out of the known Church, yet they are living members of the true Catholic Church. And on the contrary, wheresoever there are any that are not holy, though they live in the visible Church, and are in great place, and of great gifts; yet they are no members of the true Church of God. So then here is the trial whether we be of the true Church or not; if we have holiness in our hearts and in our desires, than we are of the true Church, else we are not. But you will say, Is every one holy that is of the true Church? I answer; Yes, in some measure, first or last.  
Secondly, this should teach us to labour for Holiness, Use 2 without which we shall never see God to our Comfort in heaven, nor by faith here on earth, Psal. 15.1, 2, etc. The Prophet asks this Question; Lord, who shall dwell in thy Tabernacle, or who shall rest in thy holy Mountain? The answer is; even he that walks uprightly, and worketh Righteousness, and speaketh the Truth in his heart. Revel. 21.27. There shall enter no unclean thing into the heavenly jerusalem: there, if ever we will see God with joy and Comfort, we must labour for a pure heart, and pure hands. It should teach us therefore, First, to take heed of sin, and to avoid it, for it is filthiness and uncleanness, as opposite to Holiness, as darkness is to light, and Satan to God himself. Let every one that calls on the Name of the Lord, (that is, every member of the true Church) depart from iniquity; let them leave their lying, and swearing, and covetousness, and labour to fly from the corruptions that are in the world through lust, and resist the enticements of the Devil, and fight against the rebellions of their own hearts, and not suffer their corruptions to break forth, but to root them out; put off your shoes, for you stand on holy ground; lay by your sins and wicked affections, for the Church is a holy Church, that you are members of; the Temple of God is holy, which Temple ye are; defile not yourselves with sin and uncleanness therefore; remember what God saith, jer. 11.15. What should my Beloved tarry in my house, seeing they have committed an abomination. As if he should say; I have no room for them in my house, if they commit abomination. And Psalm. 50.16. What hast thou to do (saith God to the wicked) to take my Covenant in thy mouth, seeing thou hatest to be reform. Therefore say with the Church in the Canticles, Chap. 6.5. I have put off my coat, how then shall I put it on? I have washed my feet, how shall I defile them? And as it teacheth us to fly sin, so in the second place it teacheth us to follow that which is good; Whatsoever things are true, whatsoever things are honest, etc. think on those things, Phil. 4.8. Give yourselves to holy meditations and conferences, frequent good companies and exercises, use the means of holiness, be conversant in hearing and reading the Word, and receiving the Sacrament, and be frequent and earnest in Prayer to God for the Spirit of sanctification, that he may make your hearts, minds, wills and affections, and lives holy and unblameable; that so as you profess yourselves to be Saints, so you may live like Saints.  
Lastly, this may serve for reproof of the graceless and Use 3 reckless people of the world, that scoff at the holiness of God's people; there are a kind of people in the world, that if they be in their Cups, or upon the Stage, or in their pastimes, or in their ordinary talk, if they can have a lest at the holy Brethren in it, though without cause or sense, it makes them all merry, it seasons all their business. But first let them know, that they have no part in God's Church, for all the parts and members thereof are holy. And further let them know, 
John 3.  that they must be either Saints or Devils, either of the seed of God, or of the Devil. And therefore let them know, that as they scoff at us unjustly, so the Lord from heaven doth most justly deride them, and will one day laugh at their destruction, and this is to them a token of perdition, and a most certain token too, because they are not only without holiness themselves, but they hate it, and deride it in others: but to us it is a sign of salvation, both that we are endued with holiness, and also that we suffer persecution for it, Heb. 3.3. The Apostle useth this word very gravely, which they do so deride, he calls them holy Brethren. And therefore in the second place, let us be so far from being daunted by their scoffing at us, as that it may rather encourage us to be more holy. Let us say as David did to Michal, when she scoffed at him for dancing before the Ark, Am I vile in thine eyes for this? I will be yet more vile. So let us say, Doth our holiness displease you? I will be yet more holy. Let us therefore labour by prayer to God, and all good endeavour not only to begin, but to grow on from grace to grace, from one measure of holiness to another, notwithstanding their scoffs, that so at last we may be fit to enter into that holy place whereinto none unholy nor unclean thing shall enter.   

The fifth Lecture of the Church.  
Having entered into the Point concerning the Church of God in heaven and in earth together, we showed, that in as much as it is an Article of our Faith to believe the Catholic Church, that therefore it was needful that we should understand, and speak of it out of that Article of the Creed which concerns the Church. That Article saith, I believe the holy Catholic Church, the Communion of Saints, etc. Wherein I noted six things, whereby the Church was marked out. First, that it is one, for so saith the Nicen Creed, and so this Article intends when it saith Church, and not Churches; secondly, that it is holy; thirdly, that it is Catholic, so it is said in express words; Fourthly that they are joined to Christ; And five, that they have a Communion amongst themselves, both these are intended where it is said they are a Communion of Saints; sixthly and lastly, that they are known only to God and themselves, and this is intended, when it is said, I believe it. We have passed through two of these adjuncts (for so I call them) first that the Church is one; and secondly, that it is holy: 
The third Head, It is Catholic.  now we are to come to the third Adjunct Catholic; The Church of God is Catholic.  
In handling of this Point, we will first show, how this word, Catholic, hath been wronged; secondly, we will right it; and thirdly, we will draw such observations from thence as it will fitly minister. 
First, how this word Catholic hath been wronged,   
First, it hath been much wronged for many hundred years, and that by many; First, by those in the Romish Church; Secondly, by some of our own Church. First, 
First, by those in the Romish Church three ways.  it hath been wronged and corrupted exceedingly by those of the Romish Church, and that in these respects; first, in that they falsely challenge it, and appropriate it to themselves alone. Secondly, in that they boast of it as their Crown and glory. Thirdly, in that they put their confidence in it, that because they have this name, therefore they are undoubtedly the true Church, and in certain state of salvation.  
First, the word is wronged, in that they of the Romish Church do falsely challenge and appropriate it to themselves, as if their Church were Catholic, and none else; and as if their faith were Catholic, and none other; and as if they were the only Catholics, and none but they. If they were Catholics as they pretend to be, yet they might give others leave to be called so as well as they; but they are not so, only the name of Catholics is falsely arrogated to themselves, and flatteringly yielded unto them by their friends and fellows, but indeed and in Truth they are no Catholics at all.  
Secondly, it is wronged by them, in that they boast and vaunt themselves of it as their Crown and glory; and they take it in great snuff, if they be not so called; yea if you call them Papists, or such other like name, I know it by experience, they willbe ready to fly in your face. Surely it is a glory to those of whom it is truly affirmed; yet it is not in that case to be boasted of but quietly and soberly to be enjoyed. God's best graces in us are not vainly to be boasted of, much less any outward names, which are but cast upon us; lest of all such as we take upon ourselves without desert.  
Thirdly, they wrong it, 
Rhemists in Act. 11 and Bristol in his mo●es and demands. 2. Cor. 3.5.  in that they put much confidence in this name, that because they are so called, therefore saith Bristol and the Rhemists, we are the undoubtedly true Church, & in certain state of salvation: for this is one of the Pillars of Popery; the very names of the Church, and Catholic, they are the two pillars that Popery builds upon. But it is to be considered, that the name makes not the man to be such as he is called, but on the contrary because a man is such an one as the name imports, therefore he is so called. As for example, A Father or a Master is not such an one, because he is so called; but because he is a Father or a Master, therefore he is called so. Therefore we must first examine ourselves, whether we are such as the name imports, and then we may have Comfort in our States whether we be so named or not; if the name be upon us without cause, we are nothing the nearer to salvation. If it be on us upon good cause, than we may have comfort in our state; not for the name, but because we are such as the name signifies: so that the name is no way any matter of confidence to build our salvation on.  

Secondly, it is wronged by some four ways.  In the second place it is somewhat wronged by some amongst us too; not that we either mistake it as the Papists do, nor malign it as they say we do, but occasionally by their error on the one side we run into another on the otherside; because they advance it too high, we debase it too low.  
First, some labouring to suppress the name quite, as certain Lutherans that have changed Catholic (in the Creed) into Christian.  
Secondly others scoffing at it as a toy and a jest.  
Thirdly, others that in the heat of their spirits, and pregnancy of their wit, do deprave it, and make a nickname of it, cacolicke cartholike: but these are distempered spirits, not seasoned with grace and modesty, as it were to be wished.  
Fourthly and lastly, generally all of us little regarding it, nor having it in that good request as it well deserves. It is true, that the name of Christian is far more ancient and proper, and more warrantable, as we may see in Act. 11.26. they of the Church of Antioch were first called Christians: yet let not this name be suppressed; for to be called Catholics hath been a matter of long continuance, and understanding it for the members of the Catholic Church, it is a reverend and an honourable style. Thus we see how this name hath been wronged, first, by them of the Romish Church; secondly, by some amongst us.  
Now secondly, we are to right the Word, 
Secondly, the word Catholic righted, in regard whereof three things are to be considered of.  and restore it to the original sense, that so we may frame us to a reverend and sober estimation of it, and neither esteem of it too much nor too little: and to this end, first therefore we will consider of the antiquity of the Word; secondly, we will show the right meaning of it; and thirdly, the common received use of it.  
First, consider the antiquity of it; 
First, the antiquity of it.  this word is not found in any of the books of Scripture, only it is found in the preface of the Epistles of james, Peter, john and jude; 
Vid. Fulke, ibidem.  there they are called Catholic Epistles, which is a Greek word, and signifies general; which prefaces, whether they be Scripture or not is uncertain, they may be so, and they may not; yet certain it is that the name is very ancient. But come to the Creed, and there this word is plainly found, and that as an adjunct of the Church: I cannot say that it was the Apostles own doing, but surely it was very near to the Apostles times. So likewise it is found in the Nicene Creed, and also in Athanasius Creed, 
Morney de ecclesia, p. 13. 14. etc. 19 ad 25. & 29. vid. Rainold. conclus. 650. 671 Secondly, the right meaning of it. Oecumenius.  and there he applies it to the Faith. The Faith professed by the Catholic Church, is the Catholic Faith. So we see that the word is very ancient.  
Secondly, to right it, we are to consider the right meaning of the word, Catholic, which is, general or universal; for so the Ancients expound the Prefaces to the general Epistle of Peter, and the general Epistle of james, as directed not to any particular Nation or City, as Paul did his Epistle to the Romans, but generally and universally to all the faithful, or to the faithful generally dispersed, which indeed is plain in those Epistles of james, Peter and jude, and in the first Epistle of john, but not in the two last Epistles of john, they being directed to one single person. So that the meaning of the word Catholic Church, is general or universal, dispersed far and wide over the face of the whole earth. 
a Ipsa est ecclesia catholica, unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graece appellatur, quae per totum arbem terrarum diffunditur. Aug. epist. 170. ad Severinum.  In the Primitive Church they used the name Catholic to be equivalent to the name Christian; so that this was an usual speech amongst them, Christian is my name, and Catholic is my Surname: so that the word is ancient, and the right meaning of the word is gathered hence, 
Rhemists in 1. joh. 2.6. Morney de ecclesia. 23. Thirdly, the common received use of the word. Vniversalis ecclesia, est jerusalem, civitas Dei vivi, quae continet ecclesiam primitiarum circumscript●m in coelis. Isychius in Levit. lib 4. cap. 14 Catholica veraciter illa est, quae ab omnibus perfidis & eorum successoribus & consortibus, sincera, pura, & immaculata communione divisa est. Gelasius ad Anast. Aug. Euseb. hist. eccls applieth Catholic, both to the whole Church through ehe world, and to particular Churches too. Vid. Field, lib. 1. p. 16. & 26. & l. 2. 56. Thirdly, the observations from it.  that whereas before Christ's coming the Church was national, contained only in jury; now after Christ's coming and ascension, both jews and Gentiles, and all Nations were to receive the Faith, and so to become one general Church, and so it was called Catholic, that is generally or universally dispersed over the face of the whole earth; and so much of the right meaning of the word.  
Thirdly, to right the word, we are to consider the common received use of the word. It is such as degenerates from the right meaning and first antiquity of it, and yet with construction it is allowable enough. The Ancients used this word Catholic, for true believing, as distinguishing from Heretics and false believing; so that Catholic Church was as much to say, as a true believing Church: and so from the Church to a particular member, a Catholic, that is, no Heretic, but a right believer: and that speech which was so common in the Primitive Church, Christian is my name, and Catholic is my Surname, shows that none all that while were called true Catholics, but true Christians. Austin hath this saying; The very name of Catholic, saith he, contains me in the lap of the Church; that is, as if I should say, The very name of Christian contains me within the lap of the Church, that is, it is one motive amongst some others to keep me in the lap of the Church, not that the name is sufficient only, but I knowing myself to be of the true Church, one motive amongst others that contains me in it, is the name of Christian, etc. And this is Augustine's meaning. So you have seen how this word hath been wronged, and how it is righted.  
Now we will here take it in the right meaning, and first antiquity of it, and so draw such observations as shall fitly follow upon it, which is the third general Point to be spoken to. Therefore when we say, the Catholic Church, it intends two things: first, that the Church is generally dispersed through the world; secondly, that every true believer wheresoever or whatsoever he is, he is a member of the true Church.  
We will draw it into an Observation, and that is this; Doctr. The true Church of God is Catholic or general, extending itself to all believing persons of all times and places whatsoever. That the Church was of all times we have showed before, here we are to speak only to this Point, that the Church of God is of all persons and places. This was so prophesied, Ps. 72.8. His Dominion shall be from Sea to Sea, and from the River to the end of the Land. This indeed is typically spoken of David and his Kingdom, but it is applied to Christ and his Kingdom of Grace, which is his Church. And so this was promised to our Saviour Christ by his Father, Psal. 2.8. I will give thee the Heathen for thine inheritance, and the utmost parts of the earth for thy possession. What is Christ's heritage and possession, but the Church? but his possession shall reach to the utmost parts of the earth, and therefore his Church must reach as far, to all places and people that believe, even to the farthest parts of the earth. So likewise our Saviour himself foreshows it, Matth. 8.11. Many shall come from the East and West, and sit down with Abraham, Isaac, and jacob in the Kingdom of Heaven. Many shall come, that is, there shall be a general confluence from the East and West, that is, from all places in the World; And what shall they do? They shall sit down with Abraham, etc. that is, they shall believe in Christ, as Abraham, Isaac and jacob did, and so become members of the same Church of God, as they were. So ye see how far the Kingdom of heaven enlargeth itself. And joh. 10.16. Other sheep I have also (saith our Saviour) which are not of this Fold, them also must I bring, and they shall hear my Word, and there shall be one Sheepfold and one Shepherd. Other sheep I have, let them wander where they will in Deserts or unknown Mountains, Faith they have, and therefore sheep; sheep they are, and therefore have Christ for their Shepherd, and his Church the Sheepfould that they belong to; and as he promiseth to bring them to his sheepefould, so he effects, first, by himself, Ephes. 2.14. He is our peace (saith the Apostle) which hath made of both one, and hath broken the stop of the partition wall; the partition wall is pulled down, and now Gentiles, and all sorts of people come to be members of the Church: so likewise ●e effects it by his Ministers, Mark. 16.15, 16. Go ye into all the World, and preach the Gospel to every Creature: he that shall believe and be baptised, shall be saved; but he that will not believe shall be damned: where he both offers means of salvation by his Ministers to all, Go and preach the Gospel to every Creature; and blesseth the means, some shall believe and be saved, and also associates them all that ever shall believe, what or wheresoever they are, to the saved, that is, to his Church, unto whom only salvation belongs, Psal. 3. last Verse. I will give you one particular instance to the Point (that the Church is general of all believing persons, and of all places) in the case of Cornelius, Act. 10.1, 12, 34, 35. he was a Gentile, and a Heathen, and accounted unclean; yet his prayers and his alms were accepted of God, which they could not have been unless he had believed. And Peter in a Vision saw a great sheet let down from heaven with four corners, which signified the four quarters of the World, and in it were all manner of creeping beasts: and the meaning of the Vision was this, that God would extend his Church to all parts of the World, and bring some of all Nations into it. So that the Vision was not only for Cornelius, but generally to signify, that the Church should be of all Nations, and so Peter confesseth in these 34. and 35. Verses; Of a truth, saith he, I do now perceive that God is no accepter of persons, but in every Nation he that feareth him, and worketh righteousness, is accepted of him. The Rule is pregnant, and precisely to the Point, Gal. 3.28. There is neither jew nor Grecian, bond nor free, male nor female, but ye are all one in Christ jesus. And so they shall be raised at the last day, Matth. 24.31. The Angels shall gather the bodies of the Elect from all quarters and corners of the World; then there must needs have been a Church in all Corners of the World, and so they shall be found in heaven after the Resurrection, Reuel. 7.9. for there the Apostle john saith, I beheld, and lo, a great multitude which no man could number of all nations, and people, & tongues stood before the Throne, and before the Lamb, praising God, and Reuel. 21.13. So the Church is Catholic, generally dispersed over the face of the whole world, and every believing man is a true member of it.  
The Reasons are these. First, God is the Lord and Ruler Reas. 1 of all the world; and therefore the Church, the body of his Son, (who is Heir of the world) must be as large too, at least for some of all parts: For shall the Kingdom of God's power reach every where, and not the Kingdom of his grace proportionably? In some measure (though not in that generality altogether) it is to reach as far too.  
Secondly, God's mercy and Christ's merits requires it, Reas. 2 that the Church should be generally dispersed over the whole world. God's mercy requires it, who would that all men should be saved, 1. Tim. 2.4. that is, all sorts of men, of all places. So likewise Christ's merits require it, for that was for the sins of the whole world, 1. joh. 2.2. that is, for some of every part of the world.  
Thirdly, God is glorified in the highest degree only in Reas. 3 those that are members of the Church, that are saved. It is true, God is glorified much in the Reprobates that are damned; but he is glorified in the highest degree only in those that are saved. And shall there be any place, or Nation, or Tongue in the world, that the Lord will not be glorified in some portion of it, even in the highest degrees? That cannot be believed; therefore the Church is general, etc.  
Fourthly, Satan's Kingdom is general, and every wicked Reas. 4 person is a member of his cursed Synagogue; therefore Christ's Kingdom is general too; and every Believer through the whole world is of his Church.  
Fiftly, the Church is thus general, to leave the wicked Reas. 5 without excuse, so that no nation shall be able to pretend justly, that they were utterly debarred from salvation; now no man able to say, that the Church of God never was amongst their Nation, nor that none amongst them were saved; No, God shall stop their mouths with many Instances of every man's own Nation, when he shall say, Why, here is a member of my Church even of thy own Nation; and why mightest not thou have been so too?  
Reas. 6 Lastly, without the Church is no Salvation; therefore every believer whosoever is a member of the Church.  
Use 1 The uses of the Point are these. The first Use is matter of Reproof, and first against the jews, that would have the Church, and so the saving faith confined to their own nation, as if they were the only people of God, and none but they. It is true that so it was for many hundred years, the Lord choosing them from all the nations of the earth, as his only peculiar people, to be glorified by them alone in his service and worship, that so they might be glorified alone (as it were) by him in heaven. Yea, but the greater the mercy of God herein was to them, the greater was their unthankfulness to him, in that they shook of his yoke, and would not receive Christ jesus, though he were sent specially to them; but rejected him and crucified him, and to this day (for the most part) they do abandon him as a malefactor. And therefore they are so far now from being the only people that God loves, that they are the only people that he hates; and as it was foretold of them by the Prophet, Hos. 1.9. they are Loammi, not God's people, now they are the only people that are excepted against, as not being of God's Church. And whereas they envy the Gentiles, that they should have any part in God, because they were once barred from the Church, and hated of God, and therefore they think they should be so for ever: But alas now they must know, that now the partition wall is broken down, and that Christ jesus hath made all one; and that every people is judah, and every faithful man is a Priest and a Sacrifice, and every place is the Temple, and hath spiritual Altars for a clean sacrifice to be offered on, and that now is come to pass that which the Prophet foretold, Mal. 1.10, 11. that in the place where it was said unto them ye are not my people, it shallbe said unto them, ye are the Sons of the living God. And as it is Matth. 18.20. That where two or three are gathered together in the Name of Christ, he is in the midst of them. And as our Saviour saith, joh. 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and Truth. And that now is fulfiled the saying of Isaiah, Isai. 54.1. which he foretold, that the Barren hath more Children than the fruitful woman; that is, that there should be more Gentiles of the Church, than ever there were jews. And as it reproves them, so it reproves the Donatists, that would have no Church, but in Africa, no Church but theirs; somewhat like unto the humour of the Separatists at this day, that would have no Church but theirs. Principally it reproves the Papists, that would have no Church but that of Rome; affirming, that they that are not of the fellowship of that Church, are in the certain estate of damnation. But this is against the nature of the Catholic Church to be restrained within them. And let not them take upon them to restrain that which God hath enlarged; but as they brag of Peter, so let them learn to be ruled by God as Peter was, Act. 10.15. not to account those unclean, whom God accounts and calls clean. And therefore seeing God hath so far enlarged his bounty, that he hath purified the whole world, so that some of all parts and places should be members of his Church; for shame let them not scantle his goodness, and pollute all other Churches as unclean, except their Church: But let them leave all others to God, and let them labour to see that themselves be purified, lest (as I said before of the jews) they prove themselves of all other Churches to be none of God's Church.  
The second Use is for Instruction, teaching us what Use 2 Church it is that we must esteem and repute Catholic; surely not any particular Church in the world, though never so pure and sound, but that which is general, that which is scattered over all the world. It is true that a particular Church may be called Catholic, that is, a right believing Church; or Catholic, that is, a part of the Catholic; but properly and rightly it is not so. Also there may be a Catholic visible Church, that is, all the particular parts of the visible Church being considered in one common Notion in the mind: But it is most truly and properly affirmed of the invisible Church; for that is the Catholic Church, which is holy and Apostolic, which in the true sense contains only those that are truly sanctified, and built on the foundation of the Apostles doctrine. Thus you see what Church to repute Catholic, namely, that which is general, scattered and dispersed over all the world, and not any particular Church, much less may any one particular man be called properly Catholic. And therefore it is a vain brag of the Papists, to say, that their Church is Catholic. It is a particular Church. For first, it is not generally dispersed over all the world, and beside there was a time when there were other Christian Churches, at jerusalem and Antioch, etc. before ever their Church was; and therefore there was a time when theirs was not Catholic, and so not Catholic now, because that which is Catholic, 
Sheldon.  is one and the same at all times. I say not in one place, but those that profess the same true faith that others did, are still the Catholic Church. A Priest of their own hath well answered them, that so long as they were governed by general Counsels, they might be called Catholics; But now seeing they are governed by one man, (namely the Pope) it is fitter that they be called of him Papists. And so much for the second Use.  

Quod semper, quod ubique, quod ab omnibus. Vincent. lib. 3. & 24. Object.  Use 3 The third Use; As this teacheth us what Church to repute Catholic, so likewise it teacheth us what faith is to be reputed Catholic, not that which one only Church doth embrace. But than you will say, there is but a little Catholic faith; there is scarce any one Point Catholic; for in what one Point of Religion have all the faithful agreed? I answer, first, Yes, every fundamental Point was always held by all the faithul, else they were not faithful, if they were cut off from the foundation; so that howsoever in smaller matters, as of Ceremonies and circumstances and such like, some differences and some errors were betwixt those that were faithful, yet in the main substance there was none at all. Secondly, I say, all times are not alike; for the means and occasions of knowledge of some fundamental Points, in that clearness as they should be known, the light of salvation breaking out every day more clearly than other; Therefore it is sufficient if they all believed the same things that we do, so far as they did and might attain to the knowledge of them; or if they were ignorant of some, yet it is sufficient that they followed the rest, and did not oppose against that which they knew not, but did renounce and repent of their ignorance, and this their very repentance of their ignorance is an acknowledgement of such Truths as they were ignorant of. By this it appears plainly, that the faith of the Church of Rome is not Catholic, because none of those Points wherein they differ from us have been universally held, no nor spoken by the faithful as Purgatory, Invocation of Saints, Transubstantiation, justification by works, worshipping of Images, and such like. But they will say, If our faith be not Catholic, Object. than yours is much less Catholic, being gainsaid generally by the Church for many hundred years? I answer; First, Answ. it is gainsaid indeed by many that professed themselves to be of the Church, but those that were truly of the Church of Christ held and maintained that in effect which we do, as we can instance in many particulars of every Age. For the fi●st three hundred years after Christ, we can prove the Church held the same faith which we do now; And six hundred years after Christ, when Popery got the upper hand, yet still we had some that held the same faith from time to time, and it was gainsaid, by whom? Not by those that were truly faithful, but by those that made dissensions in the Church. But if this will not satisfy them, then let this controversy be decided by that other adjunct in the Nicen Creed, where it is called Catholic and Apostolic; for that alone is truly Catholic which is also Apostolic; and than it is clear on our side. For if the Apostles believed and taught as we do (as we have and can plainly prove) than our faith is Catholic; and whatsoever Church or Persons since them have not so taught and believed must not be held Catholic nor Apostolic, nor yet their faith and Doctrine. Therefore our faith being Apostolic, must needs be truly Catholic; and howsoever, though none had believed since the Apostles days, yet we holding the fame faith with them, we must needs have the true Catholic faith. Indeed this is a reason to flesh and blood which they make, when they say, Where was your Church so many hundred years? We answer, We ever had a Church, for we ever had some that opposed them and their courses, and stood for the maintenance of this faith which we profess. But if never any since the Apostles days had stood for this faith which we profess, yet we say and can prove, that the Apostles believed and taught the same that we believe and teach; therefore our faith is truly Catholic and Apostolic. And therefore as the Apostles were saved by this faith, so shall we, and then what matter is it, if all the world had opposed it?  
Use 4 The fourth Use. This requires thankfulness in us, that being Gentiles, and so in darkness, the Lord hath vouchsafed us this light, 
Fourth point, That the Church is a communion of Saints, whereby two things are affirmed: First, that the Church hath a communion with, or is joined to Christ, which is the fourth quality.  and respited us to those times of the Gospel, wherein the Church is made Catholic.  
Now we come to the fourth Point, that is, That the Church is a Communion of Saints; whereby two things are affirmed; first, that the Church, (that is, the faithful) hath a Communion with Christ; secondly, that they have a Communion one with another; both which we may see in the. 1. john 1.3 that ye also may have fellowship with us, and that our fellowship may be also with the Father, and with his Son jesus Christ. And Rom. 12.5. So we being many are one body in Christ, and every one, one another's members. First, of the Communion the faithful have with Christ their Head, which is the fourth Point. We will draw it into an observation, and that is this, namely, Doctr. That all the faithful, the whole Church and every member thereof, have a joint and mutual communion with jesus Christ: he and we are brethren, Heb. 2.11. It is a joint communion, because all together do participate therein; and it is mutual, because all the faithful partake in it in Christ, and Christ with every one of them. The proofs of the Point are these, 1. Cor. 1.9. God is faithful by whom ye are called unto the fellowship of his Son jesus Christ our Lord. 1. joh. 1.3. That ye may also have fellowship with us, and that our fellowship may also be with the Father, and with his Son jesus Christ: and both these, our communion with him, and his with us, are by right, Cant. 6.2. I am my Welbeloveds, and my Well-beloved is mine: and likewise by possession, 1. joh. 4 13. We dwell in him, and he in us. And this communion is so near and entire, that it passeth into a plain union; so that the faithful and Christ are made one, as we may see, joh. 17.21. That they all may be one, as thou O Father art in me, and I in thee, even that they may be also one with us. Gal. 3.28. For ye are all one in Christ jesus. Now we must know, that this union is spiritual, 1. Cor. 6.17. He that is joined to the Lord is one Spirit. It is true, that we are bone of his bone, and flesh of his flesh, but it is in a spiritual manner. To open the matter more fully and distinctly; the communion being of him with us, and of us with him, let us consider of each severally, that so it may be the more perfectly discerned: and first, 
First, Christ's communion with us in two particulars: First, in regard of ourselves, in four respects.  let us consider of his communion with us, and that in these two particulars; first, in regard of ourselves; secondly, in regard of those things that belong unto us. First, in regard of ourselves, for we are his, 1. Cor. 3.23. Ye are his. Now we are his, first, because we were given unto him of God, joh. 17.2. And secondly, because we have given ourselves to him, 2. Cor. 8.5. but gave your own selves first to the Lord, etc. Rom. 6.13. give yourselves unto God. And thirdly, because he hath bought us, and paid down a price for us, 1. Cor. 6.14, 20. Ye are not your own, for ye are brought with a price. And fourthly, because he hath seized on us already for his own by his Spirit. Rom. 8.9. The Spirit of God dwelleth in you: if any man hath not the Spirit of Christ, the same is not his. 1. joh. 4.13. We dwell in him and he in us, 
Secondly, he communicates with us in respect of the things that belong to us, which consisteth in these things:  because he hath given us of his Spirit. Secondly, he communicates with us, in respect of those things that belong unto us, and are ours, he taking them as his own, as first he took our flesh and nature, Heb. 2.14. Secondly, our infirmities, Heb. 4.13. Matth. 8.17. Thirdly, our sufferings and punishment, Isai. 53.4. He was wounded for our transgressions. 1. Pet. 3.18. for Christ hath once suffered for sin, the Just for the unjust, etc. Fourthly, our sins, 1. Pet. 2.24. Who his own self bore our sins in his body on the Tree. Fifthly, our prayers and all our good endeavours; he communicates with us in them also, not only as they coming first from him, and he stirring us up to them, which is rather our communion with him, then his with us, but also taking them at our hands, and dignifying them, and covering the infirmities of them, and presenting them as his own to God the Father, Rom. 8.34. Who is also at the right hand of God making request for us, Revel. 8.3.4. He is that Angel that offers up the prayers of the Saints, and the sweet savour of them ascends up to God out of his hand; thus he communicates with us.  

Secondly, we communicate with him; First, in regard of himself, he is ours two ways:  Secondly, we communicate with him, and that first, in regard of himself; secondly, in regard of the things that are his. First, in regard of himself, he being ours, Rom. 1.3. jesus Christ our Lord. 1. Tim. 1.1. of God our Saviour, and of our Lord jesus Christ our hope. Ephes. 2.14. our peace. And ●e is ours; first, as he is given to us of God; for God gives him as freely unto us, as ever he gave us to him, Isai. 9.6. Unto us a Son is given: and secondly, as having given us the pledge of his Spirit in assurance, that he is wholly ours, as if it were underhand and Seal, 2. Cor. 1.22. who hath sealed us, 
Secondly, we communicate with him in regard of all th● things that are his; as, First, what he had. Secondly, what he did.  and given the earnest of the Spirit in our hearts. So in the second place we communicate with him, in regard of all the things that are his, as his wised●e, righteousness, sanctification and redemption, 1. Cor. 1.30. Take it thus: first, whatsoever he had, Godhead, Manhood, body, blood, life, spirit, office, nature, person, all is ours. Secondly, whatsoever he did, his preaching, praying, miracles, conversing with men, sending his Spirit, his resurrection, ascension, sitting on God's right hand, his coming to judgement, all is ours. Thirdly, whatsoever he suffered, contempt, hunger, 
Thirdly, what he suffered.  stripes, reproaches, death, hell, God's wrath, all is ours. Fourthly, 
Fourthly, what he hath obtained by his doings and sufferings. How these things are to be understood. This communication with Christ in the things that are his, drawn into two heads.  whatsoever he hath obtained by his doings and sufferings, life, mercy, grace, glory, all is ours, Rom. 8.32. We have all things together with him, etc. He is the heir, and we are fellow-heyres, Rom. 8 17. yet this is to be understood in some different sort; the things wherein we communicate with him, are in him without stint, but they are not so in us, but in some degree or measure. We will reduce this communion to these two Heads; for howsoever we have right to all that is Christ's, yet we communicate in them in a diverse manner; we communicate in some things by way of merit, and in some other things by way of power: first, some things are communicated to us by way of merit, 
First, in some things by merit.  procuring the things to us that are duee to him, and these are ours by imputation, as glory, joh. 17.22, 23. And the glory thou hast given me, I have given them, etc. and this is our justification. Secondly, 
Secondly, in other things by power.  other things are communicated to us by way of power, effecting the like in us, and this is ours by actual infusion and possession, as the Spirit, Rom. 8.2. and life, Gal. 2.20. Thus I live, yet not I, but Christ liveth in me, etc. And this is our sanctification. For the first, Christ purchaseth and merits forgiveness of sins and righteousness, and glory for us, and this we communicate in by imputation for our justification. For the second, Christ by his power infuseth into us his Spirit and life, and makes us spiritual Kings and Priests to God his Father, and this is actually ours for our sanctification: so we are made holy by his holiness, not only because it is impudent to us for our justification, but also because it is infused to us for our sanctification.  
Reas. 1 Now we come to the Reasons of the point, and they are these. The first reason why there is such a near communion betwixt Christ and us is this, because Christ is the Head, and we are the members; therefore as the Head communicates to the members, and they to the Head: so doth he to us, and we to him, both giving and taking, Ephes. 1.22, 23. As the head conveys spirit and life to all the members, so doth Christ convey spirit and life to all the faithful: and this is it the Apostle speaks, Rom. 8.2. The law of the spirit of life which is in Christ jesus, hath freed me from the law of sin and death.  
Reas. 2 Secondly, Christ is the Husband, the Faithful are his Wife, Ephes. 5.23. therefore as in the estate of marriage the husband and the wife are one flesh; so in the estate of this spiritual marriage, Christ and the faithful are one, Ephes. 5.30. and 1. Cor. 6.17.  

Reasons on God's part: First, his election.  Thirdly, there are particular reasons for this; first, on God's part; secondly, on Christ's part; thirdly, on our part. First, on God's part, his election aimed at this communion; He chose us to be made like unto the Image of his Son, Rom. 8.29. and 1. Pet. 1.2. Elect according to the foreknowledge of God the Father unto sanctification of the Spirit, through obedience and sprinkling of the blood of Christ. 
Secondly, his covenant. Thirdly, his free gift of Christ to us. Fourthly, his Love..  Secondly, his Covenant is so, Deut. 23.13. that we shall be one with him, and he with us. Thirdly, he hath confirmed this by his free gift of Christ to us, and us to Christ, as I showed before. Fourthly, the Fountain of all is his love to us; God so loved the world, that he hath given his only begotten Son, etc.  

Reason on Christ's part.  Fourthly, the particular Reason on Christ's part, is his exceeding great love towards us, Gal. 2.20. who hath loved me, and given himself for me.  

Reasons on our part: First, our faith.  Fifthly, there are particular reasons on our part: first is our Faith; for by Faith we believe in him, and are engrafted into him, and made partakers of him, Heb. 3.14. 
Secondly, our covenant.  Secondly, we did covenant it in Baptism, and we do daily renew it, that we will be one with him, Deut. 26.17, 18. Thirdly, it is confirmed on our parts by gifts, 
Thirdly, by gifts.  we consecrating ourselves, and all we have or are, into his power and mercy. Fourthly, our love is another reason, 
Fourthly, our love. Fifthly, our necessity.  for that makes it a true union where it is truly planted, Ephes. 3.17. Where love is linked with Faith. Fifthly, our necessity so requires it: for we cannot bring forth any good fruit except we be, and abide in Christ, joh. 15.4.  
The means of this communion which is betwixt Christ and the Faithful is, first, the Spirit; secondly, the Word; 
Three means of this communion; First, the Spirit. Secondly, the Word. Thirdly, the Sacraments.  thirdly, the Sacraments, 1. Cor. 10.16. The Cup of blessing which we bless, is it not the communion of the blood of Christ? etc.  
The Uses of this Point are these: First, here is matter of Use 1 reproof against the Papists, that hold the communion of the Church one with and under the Pope, affirming that we have no communion with Christ, unless first we have communion with the Pope; they acknowledge that at the second hand we have a communion with Christ, but mediately by the Pope, he being the Vicar of Christ, and the ministerial head: but the Scripture you see is clear, that the true communion the faithful have, is in and with jesus Christ, Rom. 12.5. and the Apostles had a communion with Christ, when there was no Pope. Yea, but say they, Christ is not present with us now in earth, but the Pope he is the Head of the Church on earth; and except we have fellowship and communion with him, we can have none with our Head in heaven. I answer, though Christ be absent in body, yet he hath left us his substitute, that is, his Spirit which is his true deputy of his own appointing (and not the Pope) as joh. 14.16, 17. and joh. 16.7. and he alone it is that works this union, making us one with Christ, and Christ one with us. 1. Cor. 6.17.  
The second Use is to teach us, what a blessed estate Use 2 Gods Children are advanced to; they have Communion and fellowship with jesus Christ, they are fellows, yea fellow-heires with him in grace here, and glory hereafter. And here is our Patent Royal under the broad Seal of Heaven and Earth for our Interest that we have in God, 
A Christians Patent Royal under the broad Seal of heaven for his interest, First, in God. Secondly, in the promises. Thirdly, in the offices and benefits of Christ. Fourthly, in full and final glorification. A Christians acquittance general against all pleading of sin, and every thing that is against us.  because we partake with Christ jesus the Son of God; and therefore we must needs partake with God, and have Communion with him too. So likewise for the promises of God; by this I know I have right and interest in all the promises of God; because we are his, and he is ours, in whom they are all yea and Amen, 2. Cor. 1.20. So likewise we have right and Interest into all his Offices, Kingdom, Priesthood, and Prophecy, and all the benefits of the same, justification, Sanctification, Salvation, yea our full and final glorification; because we are his, and he and all his is ours. here likewise is our answer and general Acquittance against all the plead of Sin, Satan, Death, Hell, Damnation, Law, justice, and accusing Conscience: here is our Answer to them all; I am Christ's, and he is mine, and therefore if you have any thing to say against me, go to him, he will answer for me, nay he hath answered for me already; and therefore ye can have nothing against me that can hurt me; there is no Condemnation to me, for I am in Christ jesus. So likewise we see here on the contrary, what a miserable and fearful case all others are in, that are out of the true Church, whether they be of no Church, or a false Church; whether not yet assembled, or cut off; and that either by withdrawing themselves, or else cast justly out; for being without the Church they are without Christ; and being without Christ they are without God, and so without life, and without hope, and without comfort, and without grace and salvation; yea, they are the very prey and slaves of sin, and the Devil, and eternal confusion, as having no privilege nor bar against them, specially if they be such as persecute the Church.  
Use 3 The third Use is for examination, to teach us to examine ourselves hereby, whether we be of the Church or no. Doth Christ jesus live in thee by his Spirit? Art thou joined to him? Dost thou believe in him, obey him, submit thyself to his ordinances and directions? Doth thy heart tell thee upon good ground, that thou art one with him, and he with thee? then thou art one of the Church; then thou art a chosen vessel, else thou art but a Reprobate, 2. Cor. 13.5. prove yourselves whether ye are in the saith (saith the Apostle) Examine yourselves; know ye not your own selves, how that jesus Christ is in you except ye be Reprobates. The Papists not feeling this Communion with Christ, that he is in them (as none can feel it by their Doctrine) cannot be in the estate of Grace; for wheresoever it is, surely it may be felt by the Spiritual man.  
Fourthly, this teacheth us that if we have fellowship Use 4 with Christ, than we must look for afflictions while we live here: We must be like our Head. If we look to have fellowship with him in his glo●y we must also have fellowship with him in his afflictions, Phil. 3.10. It is impossible that we should Communicate with him in the sweet, but that we must taste of the sour also; though indeed afflictions are not sour, but to the outward man; they are sweet to the inward man; the spiritual man rejoiceth in affliction, because they b●ing forth the sweet fruit of Righteousness. Heb. 12.11. Therefore as we look to be partakers with Christ in his glory; so let us partake with him in his afflictions, and these afflictions shall tend to our greater glory.  
Lastly, here is matter of Comfort to us, in our hearing, Use 5 Reading, and Repeating of God's Word, and in our prayers, and all other our good endeavours; because Christ Communicates with us in them, helping, directing, and quickening us in the performance of them, covering the infirmities of them, dignifying, presenting, and making them acceptable before God. Here likewise is comfort to us in all our sufferings. What if we suffer persecution and affliction? Let us know that Christ partakes in them, and therefore they are sanctified unto us and also they are regarded of God with commiseration as the sufferings of Christ, and they are already overcome by his sufferings; and therefore seeing they are regarded of God as the sufferings of Christ, Act. 9.4. Saul, Saul, why persecutest thou me, saith our Saviour; and seeing he doth so pity us in them, how can we but look for a good end of them? Let us therefore comfortably suffer with Christ, bearing his marks upon us here, that so we may Reign with him in glory hereafter.   

The sixth Lecture of the Church.  

The second thing affirmed concerning the communion of Saints, and that is the communion which the Saints have one with another, and this is the fifth quality.  THe fourth quality whereby the Church is described in that Article of the Creed concerning the Church, is, that it is called a communion of Saints, which carries a double sense, and imports a double communion; one with Christ the Head, the other with the members. Of that which passeth betwixt the members and Christ the Head, you have heard already: now in the next place we are to speak of the communion the members have one with another. It is here advisedly to be recalled to mind, what Church it is that we here speak of, that is, the Church of chosen men both in heaven and earth; for so it was propounded to be spoken to in the entrance upon this Point; and secondly, every one of these six adjuncts in that Article of the Creed concerning the Church, agreeth to each, both to the chosen men in heaven, as well as to the chosen men on earth. For first, the Church of chosen men in heaven is one with that on earth; secondly, they are holy also, though not in a truer sense, yet in a higher degree, for they have attained to the perfection of that holiness, which these on earth have but in a small measure. Thirdly, they are Catholic too, as well as we, consisting of all Nations, People and Kindred's, as Reuel. 7.9. Fourthly, they in heaven have a communion with Christ their Head, as well as we on earth, and that in a more special manner than we have; for Christ is present with them, not only by his Spirit, as he is with us, but also he is bodily present with them, which we do not yet enjoy, therefore they have a more special communion with him than we yet have. Fifthly, they have a communion with us, 
Calvin instit. lib. 4. cap. 5 1. 2. Morney de eccles. pag. 8.  and we with them, so far as is agreeing and fitting to both our estates. Sixthly, they also are known only to God, and to themselves and not certainly to any else; and this also in a further sense to them then to us, because they know it not only particularly every one of himself as we do, but generally they know, that all there amongst them are members, which amongst us is nothing so, we know but every one for himself to be a member. So we see, that these six adjuncts agree to the Church of chosen men in heaven as well as on earth: yea further, most of these agree to the elect Angels too, for they have an unity amongst themselves, and so are one, also they are holy; and so like wise they having Christ to be their Head as we have, no doubt but they have a communion with Christ, and Christ with them: and when our Saviour saith, Luk. 15.10. that they rejoice over a sinner that is converted; it is plain that they have a communion with us also. But because the Article saith, a communion of Saints, & not of Angels, therefore we will restrain it to holy men, and not extend it to the holy Angels. And further we must understand, that howsoever all these may be truly affirmed of the Saints in heaven, as well as on earth, yet because they are more sensible in earthly Saints then in heavenly, therefore they are most usually affirmed, and generally understood of those on earth. These things thus premised, to set the article upright in its own due sense and understanding (specially in this fifth adjunct, because we shall have special use of it) we proceed now to the Point.  
We will draw it into an Observation, and that is this; Doctr. The whole Church of God, and all the parts and members of it, have a mutual Communion and fellowship one with another. For proof of this point, I will omit such places, that prove both this and the former Communion, as, Rom. 12.5. and 1. joh. 1.3. and I will come to such particular places as prove this point. Psal. 122.3. jerusalem is built as a City that is compact together in itself. We must understand, that David speaks here as a Prophet, and under the Law; somewhat darkly, and under a shadow. The substance is this: the City, is the Church of God; jerusalem, the spiritual and heavenly jerusalem; the building, that is, the laying together of these living stones, that is, the faithful into this living Church; compact together, etc. there is the fellowship that they have, and do exercise one towards another. So that the meaning is this; The whole Church of God is a living City consisting of living stones, and they are compact together, they do yield mutually that help and good one to another which they can. And so is this shadow plainly now revealed under the light of the Gospel, as we may see, Ephes. 2.21, 22. In whom all the building coupled together groweth unto an holy Temple in the Lord. In whom ye also are built together to be the habitation of God by the Spirit. All the building, that is, the whole company of the faithful; are coupled together, that is, fast linked and joined together one with another in goodly order and proportion; groweth to an holy Temple, that is, make up one Church or Temple, not material, but spiritual, as Vers. 22. for God to dwell in by his Spirit, and this the Ephesians particularly had experience in; In whom ye also are built together to be the habitation of God by the Spirit. And 1. john 1.7. If we walk in the light, as he is in the light, we have fellowship one with another. Here this Communion is in plain terms named and expressed. Who are they that walk in the light, but the faithful only, that are in Christ? 
Christ, the light of the World.  Who is the light of the World? Whosoever are such, there is a mutual fellowship and Communion betwixt them.  
The Point is large, and therefore requires a large explication: and also it is a Point of excellent use, and hath not been handled to the full by any Divine; therefore I will stand the more upon it. That which I purpose: to speak hereof, I will reduce to these three heads: 
Three things concerning this communion;  First I will show what manner of Communion this is; Secondly, wherein it consists; Thirdly, how far forth it is to be extended and enlarged.  
First, what manner of union it is. It is spiritual, 
First, what it is, it is spiritual.  answerable to that which they all have with Christ their Head; for look how they Communicate with their Head Christ, such is their Communion one with another; but that is a spiritual Communion, and so is this. And it is spiritual in many senses; First, 
In how many senses it is spiritual.  as the Spirit being the Author and cause of this fellowship, whence it proceeds; by one Spirit we are all baptised into one body, saith the Apostle; 1. Cor. 12.13. Secondly, it is spiritual, as the Spirit being the Common centre and Point, wherein all the Faithful meet together; and this is it the Apostle saith in that 1. Cor. 12.13. later end of the Verse; and have been all made to drink into one Spirit. Lastly, it is spiritual, in regard that all those things wherein they Communicate are merely Spiritual, or at least Communicated in for some spiritual occasion or respect; they have also a Civil Communion, as other men, which being sanctified unto them by the Word, and Spirit, and Prayer, is in some sense spiritual too; but else it is rather a Communion of men, then of Saints.  
The second point is, wherein this Communion consists. 
Two things wherein this communion consisteth, and that in two things; First, a communion of state, and that in diverse respects.  It consists in two things; First, in a certain Communion of state which they have: Secondly, in a Communion of practice which they exercise. First, they have a Communion of state, and here we have many things to consider; For first, they have a Communion of state in respect of their substance of state, they have all one Calling; Ephes. 4.1. they are all called to be Saints, that is, they are all and every one Christians, Saints, they are all God's people, they are all God● house, they are all God's building, they are all God's Children, Gal. 3.26. the sons of God through faith in Christ, and they are all, and every one of them members of God's Church.  
Secondly, they have a Communion of state, in regard of the Author and cause of their state, they have all one and the same Father, one and the same Redeemer, one and the same sanctifier.  
Thirdly, they have a Communion of state in regard of the means of salvation, they have all one and the same Common means of Salvation, they have the same Word, and the same Sacraments, the same Ministry to be taught by, and the same Church to live in.  
Fourthly, they have a Communion of state in regard of their Privileges; they have all the same Privileges, they have all interest into God's promises, they have all access to God, all right to heaven, they have all the same Liberties, Royalties, gifts and graces; they have all the same Election, justification, Sanctification, and glorification: all have these, though they partake not in them all alike, but every one in his degree and measure.  
Fifthly, they have the same Duties for every one of them to practise, the same Repentance, Patience, Obedience, Mortification, Love, Prayer, Peace, and Faith; and hence it is, that their faith is called the Common faith. Tit. 1.4.  
Sixtly, they have the same laws to live under, and to be governed by, the former and the later Testament, showing them what they should do, or leave undone; as also how, and when, and where to do it, or leave it undone.  
Seventhly, they have the same way to walk in, namely, that narrow and strait way that leadeth to eternal life.  
Eighthly, they have all the same common enemies to fight against, Sin, Satan, the World, the Flesh, Persecutors, Afflictions, and Accusations of Conscience; that which is Enemy to one of them, is enemy to them all.  
Ninthly, they have all the same end to aim at; the same Kingdom prepared for one, is prepared for all, Matth. 25.34. and the same Crown of Righteousness. 2. Tim. 4.8. and the same glory. 1. Pet. 5.1.  
Lastly, the whole Course of their salvation, from the beginning to the end, is common to them all alike; and therefore it is called the Common salvation, jude. 3. And thus they have a Communion of state in these respects.  
Secondly, they have a Communion of practice, that is, 
Secondly, this communion consisteth in a communion of practice.  they exercise and practise this Communion; I will make it plain by this comparison. Servants of one Family, and members of one and the same City or corporation, as they have a Communion of state which all partake in, the same laws, and the same Privileges. etc. so also if they willingly Communicate with each other for the mutual help and benefit one of another, than they have a Communion of practice too; and this Communion is general and particular.  
First general, 
And this is, first, general.  they all alike participate in the same rights and dangers, benefits and Crosses; they worship alike; they pray alike; they love, and hear, and receive, and use, and believe, and do, and suffer alike, and handle the means alike, and profit alike, though with some difference of measure, or other circumstance, or smaller matter; yet in effect and substance it is the same: as they have the same way of Salvation, so the same steps are trodden by them all in that way: as they have the same enemies, so they manage the same Fight, fight together against their enemies Philip. 1.27. under the same Captain jesus Christ, with the same weapons, Ephes. 6.11. the whole armour of God. Take them any way outwardly or inwardly, they have a Communion of practice. Take them outwardly, they all make the same profession, Act. 2.42.46. they continued in the Apostles Doctrine and fellowship, etc. And they continued daily with one accord in the Temple. Take them inwardly, and they have all the same heat, and the same mind; Act. 4.32. And the multitude of them that believed were of one heart, and of one Soul, etc. so that which way soever you take them, they have a Communion of practice, as well as of state. It is true that sometime they fail in the performance of these things through their own weakness and Satan's malice; but yet this is their reach, and desire, and true endeavour.  

Secondly, it is particular,  Secondly, as they have a Communion of practice in general, so likewise they have it in particular; as every one hath a several portion by himself, so they do not keep it to themselves, 
And this diverse ways.  but are still in a readiness to employ it to the Common good of the rest. And this diverse ways, first, in regard of their gifts it is so; secondly, for their wants; thirdly, for their doings; fourthly, for their sufferings; five, for their affections; Lastly in regard of themselves and all they have, they do employ all for the good of the rest, and so have a Communion of practice in particular.  

First, in regard of gifts.  First, in regard of their gifts; if they have the gifts of a Pastor, or of a Ruler, each having proper gifts, they do willingly Communicate the benefit of them to the good of the rest, 
Non tollitur gratiarum diversitas, nec convellitur ordo politicus. Calu.  Ephes. 4.11, 12. He gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and Teachers, for the repairing of the Saints, and for the work of the Ministry, and for the edification of the body of Christ: And Rom. 12.6. Seeing we have gifts that are diverse, according to the grace that is given unto us, whether we have prophecy, let us prophecy, etc. As if he should say; Seeing we have such gifts, let us use them to the good of God's Church. And 1. Cor. 12.7. The spirit is given to every man to profit withal: so than God's children have gifts bestowed on them, not for themselves only, but for the good of the rest. 1. Cor. 13.5. Love seeketh not her own things; they seek not their own good, but the good of the whole Church.  

Secondly, in regard of their wants, and that diverse ways.  Secondly, in regard of their wants, they have a Communion of practice in particular, and that diverse ways; First, for outward necessities, as means of maintenance; those that are in necessity acquaint those that have wherewithal to relieve, and those that have, distribute to those that want, As Act. 4.32. to the 35. men sold their possessions, and gave to every one as they had need, and they had all things common; here was a loving Communion, and an equal distribution, that God's Spirit had persuaded their hearts unto. Secondly, they have a Communion in the sins one of another, not by infection, but thus; he that hath sinned against God goes to his fellow-brother whether he be a Minister or a private man, confesseth his sin to him, according to the direction of the Apostle james, Chap. 5.16. and intreateth him to give him direction, what he shall do; his brother he reproves him for his sin, he counselleth, directeth, and exhorteth him to Repentance and newness of life; he prays with him and for him, for the forgiveness of his sin, and for better grace; this the Apostle teacheth us, Gal. 6.1. And so in offences done against our Brethren, we must confess them to our brother whom we have offended, and repent of them, and he must forgive them, as we may see, Matth. 18.15. Luk. 17.4. so here is a Communion in the sins one of another. The third kind of wants that we Communicate in, are the infirmities one of another; he that is weak goes to him that is strong, and acquaints him with his weakness, and entreats his patience and assistance; the strong receives him as a weak Brother, and bears with his weakness; this the Apostle exhorts those that are strong unto, as their duty, Ro. 15.1.2.3. we which are strong aught to bear the infirmities of the weak, and not to please ourselves, etc. And Gal. 6.2. bear ye one another's burden: as if he should say, condescend to his weakness, and bear it as your own burden; And Colos. 3.13. 
Thirdly, this communion of practice in particular, is in respect of their doings.  forbearing one another. Thirdly, there is a Communion of practice which they exercise in particular, in their doings; every one framing his particular Carriage both publicly and privately, not for himself only, but for the good of the whole Company or some part thereof; thus did the Apostle. 1. Cor. 10.35. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they might be saved. And in the 1. Cor. 9.10. he became a jew to the jew, that he might win them: and to them which were under the Law, as though he were under the Law, that he might win them. And this also is that which he exhorts to, Rom. 14 19 Let us follow those things which concern peace, and wherewith we may edify one another. 
Fourthly, in respect of their sufferings.  Fourthly, there is this communion in their sufferings also; for they take notice of the afflictions of their brethren, they remember the afflictions of joseph, they comfort them, pray for them, admonish them, yea they join with them (if occasion so require) in their afflictions, and suffer with them: so saith the Apostle, Heb. 10.33, 34. They became companions of them which were tossed to and fro, and sorrowed with him for his bonds, and suffered with joy the spoiling of their goods. And in the 2. Ti. 2.10. the Apostle saith, he suffered all things for the elects sake. Fifthly, 
Fifthly, in respect of their affections.  there is a communion of practice in their affections, They rejoice with them that rejoice, and they weep with them that weep, Rom. 12.15. They rejoice at the welfare of God's children, they sorrow and grieve at their harms, even as if themselves did partake with them, Heb. 13.3. Remember them that are in bonds, even as you yourselves were in bonds. 
Sixthly, in respect of themselves, and all they have.  Lastly, there is a communion in themselves and all that they have, even in their lives; they think not their lives to dear for the good of their brethren. And this is it the Apostle saith, Phil. 2.17. That though he be offered up upon the sacrifice and service of their faith, yet he is glad, and rejoiceth with them all. And Rom. 9.3. the same Apostle wisheth himself to be separate from Christ for his brethren the Israelites: not that he did wish himself to be out of the love and favour of God in Christ (for that were sinful so to wish) but this is a kind of hyperbolical speech, spoken in the highest degree, to show forth his great love to them; as if he should say, such is my great love to my brethren, that if my life, or any thing I have could redeem them, I would part from it. Wheresoever is any failing in any one of these, so far forth it is sin in the offender.  

Thirdly, the extent of this communion.  The third thing considerable in this communion is, how far forth it is to be extended or enlarged, and that is in general to all duties, times, places, persons; but yet with these due circumstances and cautions: 
Cautions herein to be observed.  First, that whatsoever we do herein, we must do it deliberately with good advice and discretion; we must do it seasonably, taking the best opportunities, yet letting none slip. The righteous man, Psalm. 1.3. is compared to the Tree planted by the Rivers of waters, that brings forth his fruit in due season. Secondly, as we must do it seasonably, so we must do it not coldly, but out of zeal, and in love to them; nor yet desperately and wretchlesly without any regard of our own estate, either temporal, specially spiritual, Matth. 22.39. Thou shalt love thy neighbour as thyself; that is, thyself first, and then thy brother as heartily as thyself. Thirdly, we must do it also with an eye to Christ, and to the Religion of those we do good too, Matth. 10.41, 42. We must receive a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man; and if we give but a Cup of cold water to a Disciple in the name of a Disciple, we shall not lose our reward. We must give it in the name of Christ, and we must do it as unto Christ. Philem. 4.5, 6. the Apostle gives thanks to God for the love and faith which Philemon had towards the Lord jesus, and towards all Saints; that which Philemon did to the poor Saints, he did it with an eye to the Lord jesus, and the Religion they did profess. Fourthly, these duties are to be done chiefly to those to whom we are tied by a further band, besides that of faith and love; 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 we are especially bound to them. Secondly, Ministers to their fellow-Ministers are tied in a special band, Gal. 2.9. james, and Cephas, and john, when they knew of the grace which was given unto me (saith the Apostle Paul) they gave unto me 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 spiritual things, their duty is to minister to them in their carnal things. Fourthly, to those that are in temptation or tribulation; we must have an especial care to minister comfort unto them, Reuel. 1.9. I john, even your brother and companion in tribulation, and in the Kingdom and patience of jesus Christ. 2. Cor. 1.7. As ye are partakers of the sufferings, so shall ye be also of the consolation. We must be 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 we must hold it only in use; for community in possession was free, as we may see, Acts 4.34, 35. they sold their possessions, and distributed to every one according to their need: and Acts 5.4. Whilst it remained, appertained it not to thee (saith Peter to Ananias) and after it was sold, was it not in thine own power? They made all things common, that is, in use, not in possession; for it was their own before they sold it, and before they gave it, and they did it voluntarily, not by constraint: so that we must not bring in this communion of possession, but of use only. As for example, a man hath a house, now he communicates the use of this house to another, but yet keeps the possession to himself. Lastly, this communion reacheth to the Saints in heaven too; 
This communion extends to the Saints in heaven.  for no doubt they in general pray for us, and we in general give thanks for them: the general state of each requires this duty, but in particular neither do they pray for us, nor we give thanks for them; therefore he that extends this further, doth that which is prejudicial both to their state and ours. And so much for the proofs and opening of the Point.  

The Reasons are of five sorts. first, in respect of God.  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 faithful themselves; and lastly, there are Reasons in respect of the adversaries to the faithful.  
First, in respect of God, the Reasons are these: First, that God's worship and service may be the more sound, sufficiently and effectually performed to his greater glory; and that is done when all the faithful join 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 signify in the Original; and with one mind and mouth, as the Apostle speaks, Rom. 15.6. And this not only 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 upon; for the faithful in all places do in effect and for substance the same duties to God, it is fit that the worship of God should be sound, effectually, and sufficiently performed. Now that it may be thus performed, there must be this communion amongst the faithful. The second particular Reason in respect of God, is, because God is the common Father to all the faithful, Matth. 6.9. And the faithful they are all brethren, Matth. 23.8, 9 and therefore as brethren that have one Father, they are to hold and exercise this communion.  
Secondly, in respect of Christ; and first as he is the head, 
The second sort of reasons in respect of Christ.  the faithful they are the body or members, Ephes. 4.15, 16. grow up in him (saith the Apostle) which is the head, that is, Christ, by whom all the body being coupled and knit together, etc. Now look what communion there is betwixt the members that belong to one head, the same is amongst the faithful. Secondly, he is the head cornerstone, and we are all living stones of the same building, 1. Pet. 2.7. Now look as the head cornerstone 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, joh. 17.20, 21. that they may be one, as the Father and himself are one, and therefore it cannot but be effected.  
Thirdly, it is so in respect of the Spirit; 
The third reason in respect of the Spirit.  we communicate in one and the same Spirit, 1. Cor. 12.4. and 11.13. there are diversities of gifts, but the same Spirit. And Vers. 11. all these things worketh the selfsame Spirit. And Vers. 13. For by one Spirit we are all baptised into one body, etc. One and the same Spirit dwelleth and worketh in all the faithful, and this is one reason of their near communion. The Heathen accounted it a near fellowship and friendship for one soul to be in two bodies: but this is a far nearer communion than that; this is a nearer communion then that of man and wife; for they twain are one flesh, but these are all one Spirit. For look how it is betwixt us and our Lord jesus, as we are joined to him, so proportionably are we joined one with another. But we are one Spirit with him, 1. Cor. 6.17. so we are only one Spirit amongst ourselves; so that in respect of the Spirit the faithful have a mutual communion amongst themselves.  

Fourth sort of reasons are in regard of the faithful themselves, in diverse respects.  The fourth Reason is, in respect of the faithful themselves, and that in many respects; first, because of our necessities; every member of the Church hath need of every grace, but no one is capable of every grace in himself, at least not to receive and distribute too; and therefore there are many members, and yet all in one body, that every one may have their several gifts, one to receive in one kind, another to give in another kind, that so all our wants may be supplied. Secondly, in respect of the faithful, there is this communion in regard of their help; that if one fall into sin, another may help him up again, and that they may build up one another in faith and obedience. Thirdly, it is needful for the comfort and encouragement of one another in the worship and service of God, that one may be whetted on and provoked by another. Fourthly, it is needful for the maintenance of love amongst the faithful, which can no way so well be maintained, as when we all see, that we have need of one another. Lastly, it is needful in respect of the faithful for the declaration and exercise of their faith that our faith may have some fruits to be exercised in, Philem. Vers. 5.  

Fifrh sort of reasons are in regard of our adversaries.  Fifthly and lastly, there is this communion in respect of our Adversaries, and first for defending ourselves; for being strongly united together as one man, they cannot overcome us, whereas if we were separated and disjoined, they would easily overcome us. Secondly, for the offending and oppugning the enemies, who band themselves together against them; and therefore they are to set themselves all together as with one heart against their adversaries: otherwise they will be so far from overcoming them, as that they will be overcome of them. And so much for the Reasons why there is such a mutual communion amongst the faithful.  
The Uses of the Point are these. First, this teacheth every Use 1 one of us to labour to be one of the members of God's Church, that so thou mayst have thy part in this communion, and that thou mayst have thereby a right to God and Christ, and the Spirit, and to faith & to justification, and to salvation, and to all the gifts and graces of God's Spirit, and to all the promises and privileges of the faithful, and to all the means of grace here, and glory hereafter: these are no where to be had but here; therefore if thou art not one of this communion and society, thou hast no right in these things. And here they are certainly to be had and enjoyed; therefore let every one of us labour to be living-members of this communion and society, and so we shall have a rich and a gracious portion with the faithful, we shall be made partakers of the same grace with them here, and of the same glory hereafter. Marvel not then that David and other of the Saints were so much grieved, when they were deprived of this blessed communion: though they were never deprived of this inward communion, yet it was their grief, and the very breaking of their hearts, when they were deprived of this outward fellowship. And no marvel also though they did so rejoice, when they could come to God's House to be partakers of this fellowship; for than they could reach out their hands to partake of the pledges of Gods love sensibly.  
Secondly, as this teacheth us to labour to be one of this Use 2 society and communion, so it teacheth us also to labour to maintain this communion, that as we be entitled to it, so we must bend all our forces to contribute to it, and to uphold it, and not to content ourselves with the bare Title only, but to be as we are called, and to practise as we profess; that as we profess to have a communion of state, so we may have a communion of practice also. And this is it which the Apostle saith, Ephes. 4.3. Keep the unity of the Spirit in the bond of peace: As who should say, As thou hast found that favour with God, that thou art associated by a calling to the Church, and the communion thereof, so let it be thy chief and principal endeavour to maintain and keep that unity and communion, Phil. 1.27. Continue in one spirit and in one mind: as if he should say, Flinch not from it, but as you have this communion, so stand in it, and maintain it. 
Things to be done that we may maintain this communion.  And that we may so do, we must take heed, first, that we separate nor cut off ourselves, nor be drawn from this communion; this is forbidden, Heb. 10.25, 39 Not forsaking the fellowship we have amongst ourselves, as the manner of some is. And in the 39 Verse; But we are not they which withdraw ourselves unto perdition. If we separate, we cut off ourselves from the body, and so from the head too, and then we have no part in Christ (for he is a head to none but his own body) nor in God, nor in the Spirit, nor in any of the promises and privileges and graces that belong to this society. And therefore this is a special matter that every one of us is to take heed of, namely, that we entertain not the least thought of leaving the Church; though we doubt of the truth of it, yet we must be well advised before we leave it. Secondly, we must take heed we give no offence to the faithful, to cause them to alienate themselves from us, by walking inordinately, 2. Thes. 3.6. the faithful are commanded to separate themselves from every brother that walketh inordinately, or by contention, for the Church hath nothing to do with such, so saith the Apostle, 1. Cor. 11.16. nor by any other misdemeanour. Thirdly, as we must take heed that we give no offence, so we must take heed we be not too apprehensive of offence; that we be not ready to break out upon every little quarrel and discontent; but we must resolve to bear any thing (so that it be not against conscience) rather then to trouble that communion, or to interrupt that fellowship. Lastly and principally, we must take heed that we repair to the public assemblies, and that we gather together with these assemblies for the worship and service of God, to hear the Word read and preached, and to join together in prayer: for this is it that the Apostle approves, 1. Cor. 5.4. When ye are gathered together, etc. And this is it that is commended in the Church at jerusalem, Act. 2.42. that they continued in the Apostles doctrine and fellowship, and breaking of bread and prayer, Matth. 18.22. Where two or three (saith our Saviour) are gathered together in my name, there I am in the midst of them: he promiseth his special presence to this communion and society; therefore we must be careful to join with such assemblies, for there is no better way to continue this communion than this. And as we must come to these places ourselves, so we must call upon one another to do so too; for so it was prophesied, that the faithful should do in the last days, Isai. 2.3. that they should say, Come, let us go up to the Mountain of the Lord to the House of the God of jacob, etc. and we must also rejoice at such occasions, when we hear that men come willingly to the house of the Lord, as the Prophet David did, Psal. 122.1.  
Thirdly, here is matter of examination, whereby we Use 3 may try whether we be true members of the Church, or not. Dost thou practise this Communion and fellowship? then thou art a true member; Else thou canst never truly persuade thyself that thou art a true member, unless thou practise this Communion: prove, and try, and examine yourselves therefore, and that by these particulars; First, 
Trials whether we practise this communion.  let us examine ourselves upon this point; do we use the means of Salvation jointly, and particularly, and continually? Do we willingly bring ourselves and our Families, to partake in the Word, Sacraments and Prayer? The Prophet David speaking of the members of this Communion, saith, Psal. 110.3. Thy people shall come williegly at the time of Assembling: And do we profit by these means? Have they the same effect in us, as they have in God's Saints? If they have, than we are of this Communion of Saints, else not. Secondly, let us examine ourselves concerning our Gifts. Hath God distributed to thee any gift or grace whatsoever, and art thou willing to employ it and Communicate it to the common good of the rest of the Saints, as the Apostle was, Rom. 1.11. that did long to be with the Romans? And why did he so long? Why, because he had some spiritual gift to bestow amongst them; if it be thus with thee, than thou art a member of this Communion. This is that our Saviour commandeth Peter, Luk. 22.32. When thou art converted, strengthen thy Brethren; as if he should say, Make others partakers of the same grace with thee. Thirdly, we must examine ourselves in respect of the wants of our fellow members. Are we willing to relieve them in their wants, to supply them in their necessities, according to our ability? If we are, than this is a token to us that we truly practise this Communion of Saints. This is it that the Apostle commends as a thing well done, that the Philippians did Communicate to his affliction, Phil. 4.14. And this also he Commands, Ro. 12.13. that they distribute to the necessities of the Saints, and that they give themselves to hospitality. And Heb. 13.16. To do good, and to distribute forget not▪ for with such sacrifices God is well pleased. And this is the charge that the Apostle wills Timothy to lay upon Rich men, that They be Rich in good works, ready to distribute. And this he commends in them of Macedonia, That beyond their power they were willing, and prayed us with great instance, saith the Apostle 2. Cor. 8.3, 4. that we would receive the grace and fellowship of the ministering which is towards the Saints. And Rom. 15.26, 27. And Act. 4. Men sold that they had and distributed to every one as they had need. Fourthly, we must examine ourselves in regard of our affections. Are we like minded to them? Do we suffer when they suffer? Have we a fellow-feeling of the afflictions and miseries of our fellow-members? If we have; then we are fellow-members with them. 1. Cor. 12.26. If one member suffer, all suffer with it: This is a lively token of a living-member, if they have a feeling of the sufferings of their fellow-members; every living-member of the Church hath the Bowels of compassion, Colos. 3.12. moved with a lively feeling of the miseries of others, else they are no living, but rotten and dead members. Fiftly, we must examine ourselves, whether we pray for our fellow-members, as for ourselves; whether we pray for the good of God's Church, as we are exhorted, Psal. 122.6. pray for the peace of jerusalem. Sixtly, we must examine ourselves whether we exhort others, comfort them, provoke them, and stir them up to love, and to all good works, as the Apostle willeth us, Heb. 3.13. Provoke one another daily. And Heb. 10.24, 25. Let us consider one another to provoke unto love, and to good works, not forsaking the fellowship that is amongst ourselves. If we do exhort one another thus, this is a sign we are of this fellowship, and a means to continue us, that we forsake not this fellowship. Seventhly, we must examine ourselves whether we use our Christian Liberty Christianly, to the edification of our Brethren, and not to their destruction, Rom. 12.13, 15. The last Rule that we must examine ourselves by, is this; If we labour not for our own good only, but for our brethren's also; if we seek not our own, but every one another's wealth. 1. Cor. 10.24. If we look not every one on our own things, but every man also on the things of other men, Philip. 2.4. If we labour to profit others as well as ourselves, this is a true Note that we are true and living-members of the Church of God.  
The fourth Use. Here is matter of Comfort to us that Use 4 are of the Church, not only that God hath given us a Communion of estate amongst his people; but withal hath enjoined us to practise all such duties, as may make for the upholding, thriving▪ and continuing in this state. Here then is our Comfort; Art thou in want? Why God hath given to others purposely for thy supply. Art thou in temptation, or at the point of death? Happily then thou art not able to pray for thyself; yet Comfort thy Soul, thou art a member of the Church; and therefore thou art prayed for of all the Faithful, and God will hear their prayers for thee. Lastly, Art thou deprived of God's House, by Travel, or sickness, or persecution? Yet here is thy Comfort, thou art there in Spirit, and thy cause there in some kind is as effectually handled, as if thou wert there bodily present, as the Apostle saith, 1. Cor. 5 4. When you are gathered together, and my Spirit, etc. No distance of place, though it be as far as heaven from earth, dissunders this Communion, nor debars us the benefit of it, the Spirit being every where. So that the prayers of God's Church (though I be never so far off) are as effectual for me, as if I were there myself, so I be there in Spirit.  
Use 5 Fiftly, this teacheth us, of whom we are to expect good, and to whom we are to do good. 
Teaching two things.  First, of whom we are to expect good; not from profane men, but from godly men, from the faithful; therefore we should strive to be in their Company, and desire their presence, both to give and receive good. The Apostle Rom. 1.11, 12. desires to be among the Romans; Why? that he might do them good; that is true, he might do them good indeed; but could they, being but newly converted, do him that was so great an Apostle any good? Yes, that they might, and therefore he desires to be with them, that he might be comforted together with them, through their mutual faith, both his and theirs. Specially we should desire their prayers, so did the Apostle Rom. 15.30. and Heb. 13.18. Pray for us, saith he. Have they need of our prayers? Then much more have we need of theirs: yea, the wicked themselves desire the prayers of the faithful, Exod. 9.28. Pharaoh desires the prayers of Moses and Aaron to God for him; they receive this benefit from the Communion of the faithful, though they give nothing to it; that the faithful prey, and are heard for them, as job was for his friends, job 42.8. Secondly, this teacheth us also, to whom we are to do good, namely, to the faithful, as the Prophet David saith, Psal. 16.3. My welldoing extends to the Saints that are on earth. And this is it the Apostle teacheth us Gal. 6.10. Do good to all, especially to the Household of faith. Likewise it teacheth us to separate ourselves from all profane and wicked men, 2. Cor. 6.17. Come out from amongst them, and separate yourselves, saith the Lord, and touch none unclean thing. etc.  
Lastly, this may serve to control the pride of the Romish Use 6 Antichrist, who regards not the saints but as his slaves; he will not use them as fellows in a holy Communion; this shows him to be Antichrist, he will be the head of the Saints, he will bless all, none must bless him, this is abominable pride and insolency not to be spoken of.   

The seventh Lecture of the Church.  
WHereas the Argument we treat of is the Church, we turned aside to expound the Article in the Creed which concerns the Church: I believe the holy Catholic Church, the Communion of Saints; and there as you have heard, we found six Adjuncts or Epithets that the Church is qualified withal: First, that it is one; secondly, that it is holy: thirdly, Catholic: fourthly, that they have a Communion with Christ; five, that they have a Communion one with another; Sixtly and lastly, that they are known only to God and themselves. The five former are plainly laid down in the Article, of which you have also heatd; The sixth and last, whereof we are now to speak, is not plainly laid down, but yet it is directly employed in the words: for if you ask me how this clause grows from the Article? I answer; Because it is said, I believe the Church, etc. Now if it were a known manifest thing to the eye, and to the outward sense, than it were not so properly said to be believed; for faith is of things not seen, Heb. 11.1.  
Doctr. We will make it plain by an Observation, and that is this; That the faithful, the true Church, are known to none but to God & themselves. You must understand, that their persons are to be taken Notice of, as well as the persons of other men; and likewise their profession is to be seen, as well as the the professions of other men: yea, but their saving graces whereby they are made members of the true Church are not certainly known, but to God and themselves. You see how the Note stands; first, they are known to God; secondly, they are known to themselves; thirdly, they are known to none but God and themselves.  

First, known to God, proved.  First, God knows them, Mala. 3.16. God hath a book of Remembrance written before him of those that are his, john 10.14. I know mine, saith our Saviour. And in joh. 13.18. he saith. I know whom I have chosen. 2. Tim. 2.19. The Lord knoweth who are his. This the Apostle refers to Gods own secret Counsel, to know who are his, Reuel. 3.1, 4. The Lord saith to the Church of Sardy, I know thy works, for thou hast a name that thou livest, but art dead: and Verse 4. Thou hast a few names yet in Sardy which have not defiled their Garments, etc. so that they are known to God by name, thou hast a few names in Sardy, etc.  

Secondly, to themselves.  Secondly, they are known to themselves, 1. joh. 3.14.19. We know we are translated from death to life, because we love the brethren; and we know that we are of the Truth, and shall before him assure our hearts. And 1. joh. 4.13, 16. Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit; and we have known, and believed the love that God hath in us. Here you must not understand it, as if they did certainly know each other to be so, as that I should know you, or you me certainly to be of this number; but that all know the nature of their state, and particularly every one of their own Consciences assure them, that they for their parts are of it.  

Thirdly, none but God and themselves know it.  Thirdly, none but God and they know it, Rom. 2.28, 29. Reuel. 2.17. He is not a jew which is one outward; neither is that Circumcision which is outward in the flesh: But he is a jew which is one within, and the Circumcision is of the heart in the spirit. Here is a plain exception against all outward shows and testifications whatsoever, as altogether insufficient to make any certain proof to the world, who are the true Circumcision, and jews indeed; that is, who are truly sanctified, and right members of the Church; and it is restrained to the heart, which God alone and themselves know. It is as much as if he had expressly said, They are only known to God and to themselves, 1. King. 19.10, 18. compared with Rom. 11.3, 4. the Prophet Heliah complains that he was left alone: he saw no Church at that time, and yet the holy Ghost saith, that there were then seven thousand which had not bowed their knee to Baal. If any could have discerned them, than the Prophet might, that was their Teacher: but he knew no such, no, nor scarce any that professed to be such; therefore only God and themselves knew it. So much for the proof of the Point.  
The Reasons are these: First, that whereby they are Reas. 1 known to men, that is, their profession, is common to Hyprocrites as well as to them; for Hypocrites may go as far in show of grace as the best; therefore they can be known to none but God and themselves.  
Secondly, that whereby true Believers are distinguished Reas. 2 from Hypocrites, that is, the Truth of their hearts, and their inward affections cannot be seen by men; for the faithful may fall as low in Sin to the eye of the world, as the wicked, and yet have truth in their hearts still: but none knows the heart but God and themselves; therefore none knows this, who are true Believers, but God and themselves.  
Thirdly, Sin is a secret thing in an Hypocrite, and therefore Reas. 3 he may bear a show of Religion, and yet harbour secretly some sin, that may utterly cut him off from the estate of Grace; therefore none can know who is Gods, but God and themselves.  
Fourthly, there are certain inward graces in the heart Reas. 4 which cannot outwardly be discerned; as faith and Repentance, especially Gods love and favour to a man, and the forgiveness of his sins, is a close Secret, not to be discerned outwadly, only these are known to God that gave them, and to them that have them, Reu. 2.17.  
The uses are these, first, this serves to refute those that hold this opinion, that we that are of the Church may know others to be so too, and that take upon them to affirm, that such and such shallbe saved. Where God hath said it, we may boldly affirm it too, as of David, Abraham, Peter, Paul, etc. but we must meddle no further, leave the rest to God; we may say of others, that we are persuaded that they are Gods; but we cannot say, that we know it to be so, joh. 21.21, 22. when Peter would inquire of another what he should do; Our Saviour answers him, What is that to thee follow thou me. For the exceptions made out of 1. joh. 3.10. where the children of God are said to be known, and the children of the Devil; Whosoever doth not righteousness is not of God, etc. And that in the 2. joh. 1. where the Apostle calls the Lady he wrote to, Elect Lady. And in the 1. Thess. 1.4. knowing beloved (saith the Apostle) that ye are Elect of God. These, and such like places are thus answered; that either this is spoken out of a Charitable persuasion, or else it is spoken so of all, because some are so, (for that seemeth to be the case, 1. Thes. 1.4.) or if he had any certain knowledge of any particulars, it was by divine Revelation; we cannot say therefore out of a certain knowledge, that any particular man is a true member of the Church. Only this we may say, that we are persuaded upon good grounds he is so.  
Use 2 Secondly, the Papists are here refuted; for they sin horribly in this kind, in that they pray to such and such particular persons, as Saints; whereas many of them (it is to be feared) are damned Spirits in Hell; for false Teachers may be known by their fruits, Matth. 7.19.20. Again, this refutes three other errors of Popery, that do directly contradict these three branches of the Observation: First, they make Predestination to be contingent, and so they say, God himself doth not precisely know who are his; for if Predestination do depend upon man's will, that if man will he shall be saved, than God knows nothing till he see what man will do. Secondly they deny certainty of salvation, and so the faithful themselves cannot know themselves to be Gods; they will have no man say certainly of himself that he shallbe saved; and yet they will say it of others, that they are saved. And that is the third error which contradicts the third branch of this Observation, in that they say, the Church is always visible, and so generally others may know who are true members of the Church as well as themselves. But we see all these errors are here refuted by this Doctrine, wherein we have taught and proved, that the faithful are only known to God and themselves, and to none other. But if any man ask me, How then shall we love one another, and do good one to another as Brethren, if we know not who are Brethren. I answer, we must persuade ourselves of others, that they are Gods upon good grounds, and good hope, because we see the fruits of faith and Repentance, and love in them, so far as can outwardly be discerned; therefore we must be persuaded they are Gods, and so we must love them, and do good to them as Brethren.  
The third Use teacheth us, that if every one may know Use 3 himself to be Gods, than every one of us should labour to learn this, and know it for himself. But you will say, how shall we know this? I answer, by a due examination of thyself whether thou hast God's Spirit, the Spirit of Adoption, which maketh us to cry Abba Father, that is, which maketh us go to God as to our father, and to call upon him as our father: for that same Spirit beareth witness to our Spirits, that we are the Children of God, Rom. 8.15, 16. And in the 1. Cor. 2.11, 12. What man (saith the Apostle) knoweth the things of man, save the Spirit that is in man; even so the things of God knoweth no man, but the Spirit of God: now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are given us of God. The Apostle saith, no man knows the things of God, that is, the secrets of God, but the Spirit of God. Now this is one of God's secrets, to know whether we are Gods; therefore having this Spirit, we may know ourselves to be Gods. And that we may further seal this unto ourselves, let us labour to make our Election sure unto ourselves, by walking in good works, striving against sin, and working the works of Holiness, and Righteousness, and obedience to God, which are the fruits of the Spirit of God, and so shall we assure our hearts that we are Gods.  
And so much be spoken of this last Adjunct, and also of the Article.  

The fourth general Head in this question, which is the division of the Church, which is partly of the name, partly of the thing itself. First, of the name.  Now we come to the fourth general Head propounded to be handled in the Doctrine of the Church, and that is the division of the Church. Now the division of the Church is partly of the name, and partly of the thing itself. First, of the name; The name is doubtful, and carries many significations, yea and many contrary significations, and therefore is to be divided accordingly. In the largest sense it may be applied to any multitude or company of people whatsoever; whether in case of Religion, or not in case of Religion; and the original word both Hebrew and Greek in the old and new Testament will bear it. In the old Testament, Ezek. 32.22. there the name is applied to Ashur and his company, to a company of men not in case of Religion. And the same is applied, Deut. 33.4. in case of Religion to the Congregation of jacob, that is, to the Church of God. Nay further, that name is extended to those that maliciously oppose the Church of God, and oppose Religion, Psalm. 26.5. I have hated the assembly (or Church) of the wicked. So that the Hebrew word in the old and new Testament bears it as well for a company, not in case of Religion, as for a company in case of Religion. So likewise the Greek word Ecclesia in the new Testament bears it in this general sense, as Act. 19.32. where it is applied to a disordered assembly in a case of mutiny; The assembly (that is, the Church) was out of order. And in the Act. 2.47. the same word is applied to the company of Believers, that is, to the Church of God; The Lord added to the Church. So we see how this word hath been applied in the old and new Testaments, to any multitude or company of people whatsoever, either in case, or not in case of Religion. Yea, but yet it is restrained in ordinary use of speech, and so hath been for many years, unto a company of people as professing some certain Religion: whatsoever Religion it be, the Church is accordingly so called; for there is a true Religion, and every Church that embraceth that Religion is a true Church. And again, there are false Religions, and they that embrace any of them are false Churches; so every Church receiveth her denomination from the Religion she embraceth. As for example, we call those jews which are borne jews; but those only are of the jewish Church, which embrace the jewish religion; so that if a jew borne do embrace the Christian religion, he is not of the jewish Church; though he be of the jewish Nation, yet he is of the Christian Church. So likewise if a man be a Christian borne, and yet join with the jewish Church in their religion, he is not of the Christian, but of the jewish Church; and so it is of all others. So then the name of Church and Religion are in some sense yoke-fellowes, all Churches receiving denomination from the Religion they profess. Now then Religion being as the form of the Church, giving it name and being, therefore look what Religion it is that the Church professeth, and such is the Church to be reputed. There is a true Religion, and every Church embracing and professing the same, is to be reputed a true Church, as the reformed Churches. There are many false Religions, and every Church professing such Religion, are false Churches: as the Churches of the Heathen that worship false Gods, and so embrace false Religions. And so the Churches of the Saracens, that erect and set up Mahomet against Christ; and of the jews that deny the coming of the Messiah in the flesh, are false Churches. But there are some Churches that embrace party Religions, in part true, and in part false: yea, what Church is so pure, that is not tainted with some error? and what Church is there so impure, that professeth not some notable heavenly Truths? We must therefore consider what truths and what errors they hold, and so the truth will be soon decided. Without Christ there is no salvation, and so no true Church, 1. joh. 5.12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life. If ye ask me, whether one and the same Church may not be a true Church, in respect of some in it professing the truth; or in respect of some fundamental truths professed in it; and yet a false Church in respect of some professing falsehood in it, or in respect of some fundamental truths overthrown in it? I answer; Surely it may, till such time as the false Church hath gotten the upperhand, and makes laws for her errors, and against the others truths, with sentence of abandoning all those out of their Church which do hold the truths. So it was with the Church of Rome before the Council of Trent. And thus it was with the Church of Sardy, Reuel. 3.1, 4. she had a name to live, but was dead: and yet in the fourth Verse the Lord saith, He hath a few names in Sardy, etc. Therefore take this for a Rule, Whatsoever Church embraceth Christ jesus God and Man, the only means of salvation, is a true Church, though tainted with many errors beside; and on the contrary, whatsoever Church believeth not this is a false Church, though it hold many other excellent truths beside. So much of the division of the name of the Church.  

Secondly, of the thing itself.  Now we come to speak of the division of the thing itself, that is, of God's Church; which is not so to be understood, as if God had so many several kinds of Churches: for the Church (as I have showed before) is one and the same from the beginning of the world to the end: that Church of God which was in the beginning, and remains now, and shall continue to the world's end, is but one and the same Church; therefore when we mention the division of the Church itself, we mean not that it is severally divided into diverse and several kinds, but distinguished in itself, in diverse and sundry respects; and principally for these, first, in respect of the bounds and limits, 
Three ways how the Church is distinguished.  or compass of it; secondly, in respect of the several portions belonging to it, in the several estates that it is ordained unto; thirdly, in respect of the outward state of it to the world, sometimes known, sometimes unknown.  
First, it is distinguished in itself, in respect of the bounds and compass of it, and so it is either universal or particular; universal, that is, 
Into universal,  the whole company of Gods chosen both in heaven an earth. But this hath no limits, but is dispersed far and wide over the face of the whole earth, and reacheth to heaven itself. But because I have spoken of this before, both in the Adjunct Catholic, and also in handling the general nature of the Church, therefore I will trust your memories for that Point, and not speak more here of it. In the next place a particular Church, that is, 
or particular.  every particular company of the faithful, or at least of those that are called to the profession of the faith, which being several by themselves, of several times and places, are but particular Churches. But because we shall speak more properly of this, when we come to speak of the visible Church; therefore we will respite it till then.  
Secondly, it is distinguished in itself, 
Secondly, it is distinguished into the Church Militant and Triumphant. What the Militant Church is, defined.  in respect of the several portions that belong unto it, in the several states that it is ordained to, and they are two. The first is on earth, or in this life, and that is a fight or warfare: and the second is in heaven, in the life to come, crowned and triumphing. And accordingly the Church is divided into the Church Militant, and the Church Triumphant. To begin with the first, the Church Militant is the Congregation of the faithful on earth, that do continually exercise a spiritual warfare against sin and Satan, and all the adversaries of God, and of his Religion. Mark the parts of the definition; I say, it is a Congregation of the faithful that do thus fight; for though Hypocrites, and sometimes those that do persecute the Gospel do fight the Lords Battles and so in a general sense may be reputed parts of this Militant Church, yet that is but colourably and outwardly for some sinister respect, not in truth and singleness of heart, nor in true hatred of sin, nor in a true desire to obey God, and to advance his Kingdom and glory. And therefore to speak properly, none are true parts of this Church Militant, 
This warfare is spiritual in three respects.  but the faithful only. Secondly, I say, it is a spiritual warfare, and that in many respects: First, it is spiritual in respect of the end of it; for though sometimes the adversaries of the faithful oppugn them in their bodies and outward states, yet it is merely in a spiritual respect, either directly or indirectly to hurt their spiritual estate, or life of Grace, & so likewise when the faithful defend their bodies, or outward estate against their adversaries, when they maintain their reputations or their lives, it is not so much for the thing itself, as to defend and maintain our spiritual estates. Secondly, it is spiritual in respect of the weapons that are used in this fight, for they are chiefly spiritual on both parts; the adversary's weapons are temptations, etc. the faithful, their weapons are the whole Armour of God. Thirdly, it is spiritual in regard of the Generals of the Field on both sides, which are Spirits: Gods good Spirit on the side of the faithful; and Satan and spiritual wickednesses on the wickeds side. The third thing in the note is this, that this warfare must be exercised continually; for the envious man sleeps not, Mat. 13. he and his are always up in arms against us, therefore we must be so against them. And take this for a Rule, that look whensoever we intermit out fight, we do so far forth for the time suffer ourselves to be overcome; if once we start aside, the enemy gets the more vantage of us. Lastly, it is general against all the adversaries of God and of his Religion: for Satan and all his forces bend themselves against God, and against his Church; and therefore the faithful must bend all their forces against Satan, and all the adversaries of God's Church. God promised to Abraham, Gen. 12.3. that he would bless them that bless him, and curse them that curse him. And so must all Abraham's seed, the faithful, do for God; as they must love all that love God, so they must fight against all that fight against God.  
A question may be demanded here, 
That the good Angels are parties of this Church Militant in some sense, though no● parts of it.  Whether the good Angels be not also parts of this Church Militant? I answer: They are parties in this business in some sense; for though the enemies cannot annoy them, and therefore they need not, neither do they fight for themselves, yet do they fight for us as true guardians and assistants, and as God's Instruments and Messengers to succour us, or to disclose and destroy our enemies, and their enterprises against us. They are heavenly Soldiers, not only in general as the Stars and all the Host of Heaven are; but in particular assisting us in our spiritual warfare, and that personally, and by their office; they comfort us in our temptations, as they did our Saviour Christ, Matth. 4.11. after his temptation. And so Luk. 22.43. they comforted Christ in his agony, there appeared an Angel from heaven comforting him. And Psal. 34.7. the Angels are said to pitch their tents round about them that fear God. So that the Angels are not only about us, but they pitch their tents about us to fight for us, and they do also deliver us. So then in some sense they are parties in this warfare; yea, but yet because they are out of the danger of the enemies that they cannot annoy them, therefore they cannot properly be said to be any part of the militant Church.  
Secondly, the Church Triumphant, what is that? 
What the Church Triumphant is.  That is the Congregation of Saints in heaven, that have already finished their warfare, and overcome their enemies, and do now reign and triumph in glory together with jesus Christ in his Kingdom. But because I have spoken of this Point before, therefore I will not now stand upon it; only we will here show some differences betwixt the Church Militant, and the Church Triumphant; and so come to an observation arising from hence.  
The differences are these following.  
The Church Militant. The Church Triumphant. 
Eight differences between the Church Triumphant and Militant.  1. The Church Militant is of Men only. 1. The Church Triumphant is of Angels too. 2. The Church Militant is on earth. 2. The Church Triumphant is in heaven. 3. The Church Militant is subject to sin, error and misery. 3. The Church Triumphant is free from them all. 4. The Church Militant is running in the race. 4. The Church Triumphant hath attained the Goal. 5. The Church Militant are Saints in hope. 5. The Church Triumphant are Saints in possession. 6. The Church Militant hath need of the means, the Word and the Sacraments, etc. 6. The Church Triumphant hath attained to her perfection and end. 7. The Church Militant children under years, heirs by promise. 7. The Church triumphant are of full age seized on their inheritance. 8. The Church Militant is like Christ crucified concerning infirmity. 8. The Church Triumphant is like Christ, exalted and invested into glory.  
Doctr. The Observation from hence is this, That seeing there is first here a Church Militant on earth, and then a Church Triumphant in heaven; hence I say ariseth this Observation, That none can ever come to be members of the Triumphant Church in heaven, except first they be members of the Militant and fight Church on earth. This was figured in the passage of Israel out of Egypt into Canaan; they must encounter with Pharaoh and his Host, they must pass through the Red Sea, they must wander in the Wilderness many years, and sustain hunger and thirst; they must war with their enemies, even whole Nations by the way. All this they must do before they can enter into this earthly Canaan: even so it is with us in our passage to the heavenly Canaan. We must meet with many enemies, and sustain and undergo many miseries, as the Apostle saith, Through many afflictions we must enter into the Kingdom of heaven. Act. 14.12. What are afflictions, but assaults, troubles, temptations and fights? Why, through these we must enter, and through many of these, saith the Apostle; we shall meet with many of them here in this life; yea, we must pass through them, saith the Apostle; there is a necessity of it, it is unavoidable. The end we seek after, is God's Kingdom; why, this is the way thither (saith the Apostle) these are the Pikes you must pass through, even many afflictions. So in the 2. Tim. 3.12. the Apostle saith, that all that will live godly in Christ shall suffer persecution. All those that look to triumph in heaven, must live godly in Christ jesus; now all that will do so shall suffer persecution whether they will or not, 2. Cor. 4.17. For our light afflictions, which are but for a moment, cause unto us a far more excellent, and an eternal weight of glory: not that our afflictions do cause it by way of efficacy or merit; for the Apostle saith, Rom. 8.18. that the afflictions of this present life are not worthy of the glory which shall be revealed to us. What is the meaning then of this place? It must be understood by way of order and consequence, that afflictions must of necessity go before, or else the eternal weight of glory cannot follow after, Revelat. 2.10. Ye shall have tribulation, but be thou faithful unto the death, and I will give thee the Crown of life. As if he should say, Thou shalt have trials and tribulations, but be thou faithful and fight, and thou shalt have the Crown of life. And the promise of life is restrained only to those that overcome, Reuel. 2.7, 11, 17. And hence it is, that the whole course of the faithful is called the Fight of Faith, 1. Tim. 6.12. Fight the good fight of Faith, lay hold on eternal life: As who should say, Whosoever thou art that hast faith, fight for it, or else thou shalt never lay hold on eternal life, never receive the end of thy faith, which is the salvation of thy soul. And Matth. 20.21, 22. the Mother of Zebedeus children came to Christ, and besought him that her two sons might sit, one at his right hand, and the other at his left in his Kingdom: But jesus answered and said, Ye ask ye know not what; Are ye able to drink of the Cup that I shall drink of, etc. that is, Can ye participate with me in my afflictions? Showing plainly, that we can never come to heaven to partake with him in glory, unless first we drink of his Cup, and partake with him here in affliction. And so much for the proof of the Point.  
Reas. 1 The Reasons are these. First, it was so with Christ our Head, Luk. 24.26. Ought not Christ to suffer these things, and so to enter into his glory. And therefore it must be so with us his members: for shall we think to speed better than he; therefore seeing he suffered first, and so entered into his glory; so must we too. For if we fuffer with him, than we shall also reign with him, 2. Tim. 2.12. and if we be first made conformable to his death, so shall we be also to his Resurrection, Phil. 3.10, 11. And if we partake with him in his sufferings; so certainly shall we partake with him in his glory, 1. Pet. 4.13, 14. And Luk. 22.28, 29. Our Saviour saith, Ye that have continued with me in my Temptations, I appoint unto you a Kingdom, even as my Father hath appointed unto me a Kingdom.  
Reas. 2 Secondly, it is the portion and Legacy assigned to us by Christ himself, joh. 16.33. In the world ye shall have afflictions.  
Reas. 3 Thirdly, Reason requires it, that we should not be crowned, unless we strive and fight, 2. Tim. 2.5, 6. And if we cannot be crowned in earth except we fight and strive, much less in heaven; And if we do fight, then certainly we shall be crowned, as the Apostle there showeth, 2. Tim. 4.7, 8.  
Reas. 4 Fourthly, the malice of Satan and his instruments cause it to be so, 1. Pet 5.8. Your adversary the Devil like a Roaring Lion walketh about seeking whom he may devour: he is still bruising our heel. Gen. 3.  
Fiftly, our own corruption doth necessarily require it, Reas. 5 that we be continually exercised in this warfare: For first, our Corruption doth continually raise up such fightings in us, Gal. 5.17. The flesh jousteth against the Spirit, etc. And secondly, our Corruptions must be vanquished and subdued, and mortified, else we can never enter into God's Kingdom, 1. Cor. 15, 50. Flesh and blood cannot inherit the Kingdom of God, neither can corruption inherit incorruption: therefore we must endure many conflicts here, before we can come to God's Kingdom.  
Sixtly, for the Trial and exercise, and increase of God's Reas. 6 grace in us, Faith and Constancy, Patience, Wisdom and Experience, Hope, Love, and all our best graces; some are begotten, some tried, some confirmed, all used and exercised in this fight, jam. 1.2, 3, 4.  
Seventhly, by this means God seasons our hearts with Reas. 7 a loathing of the world, finding nothing here but troubles and fights; and with a longing after heaven, where we shall be freed from them all.  
Lastly, Our joys in heaven shall have the better relish to Reas. 8 us, if first we suffer afflictions and Temptations here.  
The uses of the Point are these. First, this teacheth us that Use 1 we should never look (not any of us) for to have any settled state of mind, peace, or quietness in this world: so long as we are in this vale of Tears, we are so far from peace and quietness, that on the contrary we can look for nothing but afflictions, persecutions, temptations, and fightings within, and terrors without; no sooner is one affliction ended, but another begins. It is true, that it is not with all alike in this case, but some have greater, some lesser Conflicts; but yet all must drink of this Cup in some meausre, else there is no glory for them. And therefore most dangerous and fearful is the state of all such, that do not come within these lists, nor endure the bru●t of this fight: they think themselves happy, because they are all in peace and quiet, and they will thank God for it that they are not thus troubled and turmoild: But alas, poor Souls, it is their bane and misery, it makes them utterly unfit and uncapable of a Crown, and so deprives them of all true happiness. If thou have no affliction, but that all is at peace within thee, than the strong man, the Devil, hath thee in full and quiet possession, Luk. 11.21. Therefore let us not envy such, though they be at rest and quiet, and we in trouble and affliction; for though in show their estate seem better than ours, yet in Truth our estate is better than theirs. Put the case we were at Sea, tossed with many waves up and down, and yet were sure to come to a Haven, where we should have all things our hearts could desire: and put the case also we should see others on the shore at peace, never like to attain to that Haven, would we envy them. So though we pass through the waves of this world, and the wicked stand on the shore in peace, yet we have no cause to envy them, or to think their case better than ours: For we are passing through these waves to the Haven of eternal glory, which they shall never attain unto.  
Use 2 Secondly, this teacheth us, that seeing this is our portion, than first we must not think much or strange of it, 
And in it five things.  that afflictions and temptations befall us here, as the Apostle exhorteth, 1. Pet. 4.12. Dear beloved, thinks it not strange concerning the fiery Trial which is amongst you, to prove you, as though some strange thing were come unto you. We must not think it strange; for it is the usual estate of all the faithful: so that God deals no otherwise with us, then with his dearest Saints. A Christian when he comes first into the School of Christ, is like a Scholar when he goes first to School, that thinks it strange for to be beaten; yea, but if he will be a Scholar, he must be beaten; And so if we be Scholars in the School of Christ, we must look for afflictions. This is our portion allotted unto us, therefore let us not think it strange when it doth befall us. Secondly, it teacheth us, that when God calleth us to this warfare, we should not detract, nor hide ourselves, nor run away as jonah did; But we must willingly, and cheerfully offer ourselves unto the Lord for such employments in this service, as it shall please him to make us fit for; and though we endure many blows, yet we must stand to it, for it is God's service. Thirdly, seeing it is our portion, we are not to be sorry, nor to take it heavily that we are thus dealt with, but to kiss and embrace it as a sweet portion, which the Lord in mercy and faithfulness hath allotted, to us, Matth. 5.11, 12. Blessed are you (saith our Saviour) when men revile you, and persecute you, and say all manner of evil against you for my sake falsely; rejoice and be glad for great is your reward in Heaven. So the Apostles, Act. 5.41. went from the Council rejoicing, that they were accounted worthy to suffer for Christ's Name. And to this the Apostle exhorts us, jam. 1.12. My Brethren count it exceeding joy, when ye fall into diverse Temptations. Fourthly, as we must not take it heavily, but rejoice in it, so we must prepare and arm ourselves for it before hand. As a man that is to fight against his enemies, will fit and prepare, and arm himself to the Battle: so must we; Our enemies will be sure to be prepared against us, and therefore if we be not prepared against them, how shall we be able to withstand them, and therefore we must be continually preparing ourselves to encounter with sin and Satan, and all our spiritual Enemies. As we must prepare ourselves to this Battle, So five, we must carry ourselves resolutely and valiantly in this fight, and see that we fight a good fight of faith, as fight the Lords Battles. Thus joshua encouraged the people to war, because they fought the Lords Battles.  
Now to fit us, and to help and direct us in this warfare, 
What to be considered of f●r the fitting, helping, and directing of us in this warfare.  Consider these particulars: First, what enemies they are that we fight against. Our enemies are many, even a world of enemies, the Dragon and all his Angels, the World and all her Children and Darlings, the flesh and all the wisdom and sense thereof (for all that is enmity against God) Sin, Death, Hell, all come with open mouth to devour us. This is it the Apostle saith, Ephes. 6.12. We wrestle not against flesh and blood (that is not only against flesh and blood, but against Principalities and powers against worldly Governors, the Princes of the darkness of this world, against spiritual wickednesses, which are in high places. Mark how the Apostle sets them out in all their Terror and power, marching as it were with their Colours displayed in all their Ruff & Bravery. And this he doth, not to dismay or discomfort us, but to encourage us, and to whet us on, that we seeing how many, and how strong and how resolute our enemies be, we should labour to be as resolute as they. Secondly, we are to consider what weapons we are to use; we must put on the whole Armour of God, Ephes. 6.11. And specially we must labour to be furnished with these two parts of this Armour, Prayer and Watchfulness: nothing is more necessary to a Soldier in time of war then watchfulness; for if he fall, asleep, his enemy comes and kills him; or else if his Colonel comes and finds him, he kills him. Therefore the Apostle, 1. Pet. 5.8. exhorts us to watchfulness, Be sober and watch; for your adversary the Devil, like a roaring Lion, walketh about seeking whom he may devour. But what kind of watching is this? This is not to watch with a Bille on our shoulder; but it is to watch over our own hearts. Thirdly, we are to consider how far forth we are to fight, even to the death, not only of sin, but even to the death of the body too if need be, Reuel. 2.10. Be thou faithful unto the death, and I will give thee the Crown of life. And we must resist even unto blood, Heb. 12.4. we must fight till we stand up to the knees in blood, and not yield to sin; we must fight till we overcome; we must not only fight, but we must fight so long, so hard, so happily, that we may overcome. But how shall we overcome if we fight till death, if we die in the fight? I answer; We may overcome for all that: for that death is but to the outward man; It is the Spirit and inward man that overcometh, and therefore though we be slain, yet we overcome, Reuel. 2.1. Fourthly, we must consider what helps and forces we have on our sides, surely more than are against us; we have such an Army, that all the world cannot yield the like, we have God and Christ, and the holy Spirit, and all the holy Angels to help us; we have the prayers and wel-wishing of all the faithful in heaven and earth; we have the Word, the Sacraments, the examples of Christ himself, and all the faithful to encourage us. And who would not fight, having all these to fight for him and with him? And who would or can doubt of the victory, seeing we have all the powers and forces of heaven and earth to assist us, and to take part with us? Only the powers of hell are against us, and how can they hurt us? Fiftly, and lastly, we are to consider with what mind we are to come into the field, and to defend ourselves, Not for fashion, nor for company, nor to be seen, nor to get profit: but we must come with this mind, to obey and to glorify God, to maintain his Laws and kingdom, and to uphold that spiritual life, that God hath endued us withal, and to destroy and keep under the power of Satan, and the malignant Church; and not with any sinister intention whatsoever. And thus if we observe these Rules, they will be good means to fit us to this warfare, and to direct us in it, as also to help us to overcome.  
The third Use is for singular comfort to all God's children, Use 3 that howsoever we suffer many Conflicts here, yet all our afflictions and tribulations, and Conflicts, shall one day be rewarded, and recompensed plentifully with a Crown, and that in heaven: as we suffer with Christ here, so we shall reign with him hereafter. Therefore let us see that we be fighters in this Battle, and that we fight a true fight else we shall have no such reward. But if we do thus fight, we are sure to have our Reward. What then though sin tyrannize, the Conscience threatens, the world persecutes, and the Devil sometimes puts us to the worst; yet our comfort is, we shall certainly have the victory, and so a Crown at last. Therefore let us not think much to endure troubles here for a while, for we shall be conquerors, yea more than Conquerors, faith the Apostle, Rome 8.34, 35. We are more than Conquerors: he doth not say, ye shall be, but you are already more than Conquerors through him that loved us.  
Lastly, this shows us how much we gratify Satan and wrong the Lord, when we yield unto sin, we betray him and his cause, and his glory (as much as in us lies) into his enemy's hands; yea we fight against God for Satan; He that is not with me (saith our Saviour) is against me: yea, we wrong ourselves exceedingly, leaving the glorious and honourable Colours of the Lord that made us, and fight under Satan's Banner. And so much for this Point and for this Lecture.   

The eighth Lecture of the Church.  
IN handling the division of the Church, which was the fourth general Head, I showed that it was partly of the name, partly of the thing itself. Of the name we spoke fully. For the division of the thing itself I showed you that it must not be understood so, as if God had many kinds of Churches, for the Church is but one as I have formerly proved: But this division is a distinction, which puts a difference betwixt one and the same Church in one respect, and betwixt the same Church in another respect. We considered of it, as it was distinguished in three respects. First, in respect of the bounds and compass of it: and so we showed that there was a general, and a particular Church. Of the general we had before spoken; of the particular we were hereafter to speak, when we come to speak of the visible Church. Secondly, it was considered in respect of the several portions and states allotted to us, and that was twofold; the first in this world, which is a fight or warfare: the second is in the world to come, which is a Crown or Triumph. In the first respect the Church is called the Church Militant; In the second, the Church Triumphant; of this we spoke the last time.  
Now we are to speak of the division of the Church in the third respect, 
A third division of the Church into visible and invisible.  And that is in respect of the outward state of it in this world: and so it is visible, and sometime seen unto the world; and invisible, sometime not seen to the world. The Church of God doth sometime attain to such a flourishing & prosperous estate in this world, as that first her members are many in number; secondly, they have an outward form of settled Government; thirdly, their Religion is countenanced, at least not violently opposed by the State and Authority where they live; Fourthly, they make open profession of their faith and Religion; Fiftly, they have public and solemn Assemblies at ordinary and seasonable times, and in due and convenient place, where the Ministers teach the Word, and where the people hear the Word preached, and where the Sacraments are administered and Discipline executed, (at least in some measure) and that without danger and without prohibition. I say, the Church doth ofttimes attain to this state even in this world, and then it is called visible. On the other side, sometimes it is brought to such a low and distressed estate, that scarce any of these are found there, but rather all quite contrary. First, their number is small; secondly, they have no such outward form of government settled amongst them, at least not so exercised, as that thereby the world should take notice of them, that they are such a holy Society; thirdly, they and their Religion is distasted, disgraced, derided, hated and persecuted even to the very death; Fourthly, their profession is secret; Fiftly, their assemblies and meetings for Religious exercises are seldom or none at all, or at least very private, at such uncertain times, and in such privy and close places as they can light upon, and that are best and fittest for their own safety; Lastly, they are deprived and debarred of the public use of the ministry of the word, and of the Sacraments and discipline: And in this case it is called an Invisible Church. So you see in general how the state stands between the Church visible and invisible; Now we are to speak of them in particular.  

Of the Church invisible, and of the invisibility of it in five senses.  First, of the Church invisible. The Church of God is said to be invisible in these five Senses: First, it is invisible, because it is not seen nor acknowledged by the men of the world, neither is it possibly to be discerned by the sense of the natural man: but whosoever sees it, and knows it to be the Church of God, must have a better light than that of nature; Secondly, it is invisible in respect of the inward graces it is endued withal, as their Election, Faith, etc. for these are not visible at all; and so it is invisible, even then when it is most visible. Thirdly, it is invisible in this sense, because the greatest and chiefest part of it is in heaven, and so not to be seen by man's eye. Fourthly, the Church is invisible in this respect, because that Congregation that profess themselves to be the true Church of God, are indeed sometimes no better than the very Synagogue of Satan, such as overthrow the foundation, and persecute that which is the true Church of God indeed, and so upon Trial proves a false Church, and so makes the true Church invisible, not to be seen of men; whiles the false Church entertains men's eyes and thoughts doting upon her, deluding them, and blearing and dazelling their sight, they cannot, nor do not look after any other; and so the right and true Church lies hidden from their sight, even as the painted Harlot carries away men's eyes from beholding the modest Spouse. So while men dote upon the painted shows of a false Church, they cannot behold the true. Lastly, the Church is invisible in this sense, because, though there be some true professors, yet there is no public profession at all, or else it is very secret, so that there is no certain outward Testimonies, whereby it may be known to be the true Church. In these five respects the Church may be said to be invisible. Mark this well, for herein stands the difference betwixt us and the Papists. The Church say they, must be so notoriously visible, that there must be a great number of them, and they must make open profession of their Faith, and must carry themselves so, as that every man and woman may know that they are the Church, and that every one may know which is the true Church whereunto he is to join himself. Opposite to this we say, the Church is sometimes invisible, in these respects before set down. So howsoever there may be always a Church, yet it cannot be always so notoriously known to all the world.  
Further we must consider, 
The Church signifying the universal company of Gods chosen in heaven and earth, in this sense it is invisible actually and potentially.  that the Church doth sometime signify the universal Company of Gods chosen in heaven and in earth; sometime only the Company of Believers on earth. When it signifies the universal Company of Gods chosen in heaven and earth, in this sense it is simply invisible and that both actually, that is, it is not seen, and also potentially, that is, it cannot be seen, as in the first, second, and third senses we have showed. For first, neither can the natural man see them; nor secondly can their graces be seen; neither thirdly can the greatest and chiefest part of them be seen being already in heaven. Secondly, 
Secondly, the Church signifying the company of believers in earth is invisible simply, or after a sort.  when the Church signifies the company of Believers on earth, it is invisible, either simply, or after a sort; simply, and so there is no Church on earth invisible, but in the first and second senses only; or else after a sort, that is, as opposed to famous visibleness, generally pretended by the Papists; namely, that there is a great multitude always openly professing the true Religion, and that in such outward show, state and carriage, that it is, or may be generally known to be the true Church, and that any faithful man may point with his finger to such a Congregation, and say boldly, This is the true Church; and so may see and know which is that holy Society amongst men, where he may safely, and where he must join himself for his salvation. And in this sense, that is, as opposite to the Popish Church, the true Church is sometimes (though not always) invisible, which is partly in the Fourth and Fifth senses above specified. So that the Church even then when it is after a sort invisible, is also after a sort visible too; that is, it is invisible, because it is not easy and plain to be discerned; and visible, because it is discerned by some, though hardly: and so consequently those Papists that make the visibleness of the Church to be sometimes such, that it can hardly be known, agree with us in the thing directly, though they differ in the phrase and manner of Speech.  

General advertisements concerning the Church invisible and visible.  Now I will give you some general advertisements here concerning the Church invisible and visible, whereby you may the better conceive and understand the whole business: first you must know that the Church invisible is the whole company of Gods chosen in heaven and earth, whether they be called or to be called; whether they do profess the Truth, or whether they do not yet profess it; for Gods chosen which are not yet called, nor do not yet profess the truth, are of the invisible Church too; as I have heretofore showed. Secondly, the universal visible Church is the whole company of known professors on earth: The differences betwixt the universal invisible Church, and the universal visible Church are these following.  

Differences between the universal invisible, and the universal visible Church.  1. The invisible contains all good Wheat without chaff. 1. The visible contains good and bad, Wheat and chaff together. 2. The invisible is partly in heaven. 2. The visible only on earth. 3. The invisible is of all times and places from the beginning to the end of the world. 3. The visible is only of certain times and places asunder. 4. The invisible hath many sheep belonging to it, that are not yet brought into the fold. 4. The visible hath many within the fold, that profess to be sheep, yet indeed are Wolves. 5. Against the invisible the Gates of hell shall never prevail. 5. Against the visible they may, and do prevail in a sore measure, sometimes utterly rooting it out in some particular places, as we see in the Churches of Ephesus, and the second and third Chapter of the Revelation. They may prevail against the visible Church, to the horrible defiling and destroying of them: But so they cannot do against the invisible Church, for that is out of their Reach.  
The second advertisement is this, That the invisible Church on earth is the whole Company of Gods chosen living in the world, whether professing or not professing the truth: whereof though some parts be visible, that is, such as make open profession, yet all cannot be seen; Or more particularly, it is a company of faithful, or professors (for this being partly visible may have Hypocrites in it, even whole hundreds) that make profession of saving faith, yet so secretly, either by reason of the fewness of their number, or fear of persecution, or the timorousness of their nature, that they can hardly be discerned to be such. So that one and the same Church may be visible and invisible at once; visible, as making some profession, that may be and is seen to some; and yet invisible too, as not making that open profession, that public notice may be taken of it: yea, one and the same man may be a member of the Church visible and of the Church invisible at once; of the visible, as his profession, being partly seen; and of the invisible, that is, of the universal Church, as his Election, faith, and other inward graces are not seen.  
The third advertisement is, that those that are of the Church both visible and invisible, are therefore saved not so much because they are of the visible Church, (for then all of that Church should be saved, which is not so (but because they are of the invisible Church too (for there is none of that, that is, of the invisible universal Church, but are and shallbe saved) So likewise a man may be no member either of the visible or invisible, and yet he is not damned, because he is not of the visible, but because he is not of the invisible universal Church.  
The fourth Advertisement is this: How we are to understand some things that are affirmed of the Church in the Scripture; for it is spoken of in diverse senses in the Scripture: as first, some things are affirmed of the visible Church only, which cannot be understood of the invisible; as that in Matth. 13.47, 48. where the Kingdom of heaven, that is, the visible Church, is compared to a Net, which gathereth both good and bad fish; for the invisible universal Church, containing only the Elect, hath no bad fishes in it. Again, some things are affirmed of the invisible Church only, which cannot be affirmed of the visible Church, as that in Cant. 4.7. Thou art all fair my Love, and there is no spot in thee. No visible Church but hath many spots; therefore this is to be understood of the invisible only. And so likewise that which I have spoken of heretofore, that they are known only to God and themselves, is to be understood of the invisible Church only. Again, some things of both, and that in many respects: First, some things which are principally spoken of the visible Church, are abusively applied to the invisible universal Church, the whole taking denomination of the greater part, as Matth. 8.12. The children of the kingdom shall be cast out. This is spoken principally of the visible Church of the jews that should be cast off; and yet is applied abusively to the invisible, to the children of the Kingdom, whereas none of them can be cast off, but shall certainly be saved. So Reuel. 3.1, 4. in the first Verse, the Lord saith to the Church of Sardy, Thou hast a name that thou livest, but art dead. Here is a dead Church, yet in the fourth Verse the Lord saith, Thou hast a few names in Sardy which have not defiled their garments, etc. Here is a living Church, how is this to be understood? This is spoken principally of the visible Church, that it is a dead Church, but is abusively applied to the invisible Church which was amongst them, the whole taking denomination of the greater part. And Rom. 10.21. compared with Rom. 11.1. In the tenth Chapter and last verse, Israel is said to be a disobedient and gainsaying people. In the eleventh Chapter and first Verse they are said to be God's people, which is to be understood as the place before. Some things are principally affirmed of the invisible Church, but analogically are applied to the visible Church, as the whole taking denomination from the better part. As for example, If I come into the Barn, and see a heap of Corn among the chaff, I may say truly, It is a heap of Corn, though the most of it be chaff, naming it from the better part. And in this sense when the visible Church receiveth her denomination from the better part, the Church may be called the Body of Christ, Ephes. 1.22, 23. compared with 1. Cor. 12.27. Saints, holy, Catholic, the Pillar of Truth, etc. these are principally affirmed of the Church invisible, but proportionally applied to the Church visible, 
Vid. Zanch. in Hos. 2.8.9. p. 51.  the whole receiving denomination of the better part.  
Doctr. These things premised, we come now to the Observation, and that is this, That the true Church of God is sometime brought into such straits, that the outward face of it doth either not appear at all, or at least it doth very hardly appear to the sight of the world. I say the outward face of it doth hardly appear: for the inward graces of it are never seen, as faith and election; for the heart wherein these are cannot be discovered. As these are always invisible, so likewise the outward face of the Church is sometime hidden. Again I say, it is so but sometime; for sometime it is very plain and apparent, and glorious in the eye of the world. We do not here take upon us to prove peremptorily, that there is a time when there shall be no visible and apparent Church in the World: the World is large, and many things are done in some places of the World, that we neither do, nor can know; and therefore in regard of us, we may say, there is no such matter. For the Point must stand thus, That even in those places, and in such times where the Church is most likely to be, as where the true Church hath lately been, and where it hath flourished, or where the best means are, the Word and the Sacraments, and the Ministry; or where they profess to be the true Church; yet even then and there the true Church may lie hidden, and not be outwardly discerned. And so consequently if it may be in such a state, in such places, and at such times, much more is it so at other places and times, where there is no such probability of a Church. And this strikes home at the Papists, that will have the outward face of the true Church so notoriously apparent and visible to the world. But as I have showed, in such places, and at such times where it hath been most like to have been, even then and there the true Church may be hidden, and not apparent to the World. This I will prove in the case of the Church of Israel in Elias time, 1. King. 19.10. where the Prophet complains of such a scarcity of the faithful in his days, as that he saith, be himself was left alone. If there had been a Church any where in those times, surely it should have been in Israel, where the best means were: but there was no outward appearance of a Church, and shall we think than it was any where else? So likewise in the 2. Chron. 15.3. Israel had been for a long time without a true God, without a Priest to teach, without Law; then they had no true visible Church of God amongst them. And if it were not to be found in Israel, where should it be found? The Papists will reply, in judah; if not with Israel; judah prevailed against Israel, because they stayed upon the Lord God of their Fathers, as we may see in the 2. Chron. 13.18. Well, yet they were bad enough too, as we may see in the 2. Chron. 14.3, 5. they had their strange Gods, and their Images and high places, and Groves in all their Cities which Asa took away. But yet if it were thus with Israel, that they had no outward face of a true Church, might it not be so with judah too, and so in other Churches: yea, we will prove that it was so with judah afterward, as we may see in the 2. Chron. 28.23, 24.25. where it is said of Ahaz, that he sacrificed to the gods of Damascus, and to the gods of the King of Aram, he broke the vessels of the House of God, shut up the doors of the House of the Lord, and made him Altars in every corner of jerusalem, and in every City of judah he made high places to burn Incense to other Gods, etc. So judah was worse than Israel, nay, than the very Heathen that were before them, as we may see 2. Chron. 33.9. where it is said, that Manasseh made Israel to err, and to do worse than the Heathen whom the Lord had cast out before them. So you see here was no outward face of a Church, neither in judah, nor in Israel; if not in them, where could there be any? Who could now point with his finger, and say, I know which is the true Church of God, whereunto I may, and must join myself? If it were so with them that were the natural branches, than there is no privilege for any other Church, but that it may be so with them too. But the Papists will object, that this was so under the Law only, but it shall not be so under the Gospel; or if it be so sometimes, yet it shall not be so often to the end of the world. I say, I will prove that the state of the Church was so also under the Gospel, and shall be so, not sometimes only, but often to the end of the world, that there shall be no outward face of a true Church, Reuel. 12.6, 14. the woman is said there to be fled into the wilderness, which is meant of the Church, that at several times to the world's end shall be driven to live in Desert and forlorn places; how then shall men see it, and take notice of it, and join with it, when it is in such a secret place? So in the Reuel. 13.7, 8. The Beast made war with the Saints and overcame them, and power was given unto him over every Kindred and Nation, and Tongue. Therefore all that dwell upon the earth worship him, whose names are not written in the book of life of the Lamb: Where was the outward face of a Church in these times? And in the 2. Thes. 2.3, 4, 5. the Apostle showeth, that Antichrist shall come, and sit in God's Temple, as God, etc. The Devil shall be so cunning, that he shall set up Antichrist in God's Temple, that is, in God's Church, where there hath been an outward face of a Church continued for many years, and yet he shall not be known but to be God, but only to those that are spiritually-minded; for he shall sit as God, so that then there shall be no outward face of a true Church there. So likewise that in Luk. 18.8. proves this Point, where our Saviour saith, When the Son of man cometh, shall he find faith on the Earth? If faith be so scarce to be found, which is the life of the Church, where then shall the Church be found? But where shall he not find faith? In India, or in Rome only? No not only in one or two places, but not in the earth. And who shall not find it? The Son of Man. When the Son of Man cometh, shall he find faith on the earth? Then the Church is not so palpable, as that it may be outwardly discerned to the world's end. And this is it that Austen and the Fathers mean, 
August. in Ps. 10 Hierom. cont. Lucif.  when they compare the Church to the Moon, that is sometimes in an eclipse so darkened that it cannot be seen. So we see we have the consent of the Fathers too against the Papists. And so much for the proof of the Point.  
The Reasons are many, and they all strengthen one another, especially the first three must be laid together, else they are not sufficient apart to prove the Point.  
Reas. 1 The first Reason is this. The members of the Church are sometimes very few; they are always few in comparison to the wicked, but sometimes they are few simply in respect of themselves, as in the old World, when the Church was in Noah's Family. Now that which few do (except it be some notorious thing or person) is little observable to the World.  
Reas. 2 Secondly, as they are few, so withal for the most part they are but mean persons; the poor receive the Gospel. Now that which poor and mean Ones do, is generally neglected, not taken notice of, except it be some notorious exploit, and therefore,  
Reas. 3 Thirdly, that which they do, the profession of Christ is no such notorious thing that the World regards it, or takes notice of it; and therefore it is not sought after, except it be either by the true members that seek to join with it, and they are but very few; or else by persecutors, and such seek after it only to destroy it, as Herod did after Christ, Matth. 2.13. not to be members of it. And hence it is, that they are so hardly discerned.  
Fourthly, their Persecutors many times bring them to Reas. 4 this low scantling, and so it was in the days of Eliah the Prophet, the Prophets were slain with the sword, 1. King. 19.10. and that was the reason of the scarcity of the faithful in those times. And so it was in Dioclesian's time, all the Christians that were found were put to death, their bodies were burnt, and their Temples were overthrown; where was the face of the Church at this time? Persecution had brought it to this low scantling, that it was not to be discerned. And this is shadowed to us in Matth. 8.24. by the ship that our Saviour and his Disciples were in, that was covered with waves, so that it was hardly to be discerned, yet it sank not: so is the state of the Church of God in this world, that sometimes it is covered with the waves and rage of persecutors, like to be swallowed up, hardly to be discerned, but yet it lives.  
Fifthly, sometimes Heresies and Schisms arise in the Reas. 5 Church, and they sway the world after them, overcoming the true doctrine, and the communion of the Church; as it was in the time when Arius with his Heresy overspread the whole world; in so much that the World did wonder at itself to see itself become an Arian, as the Ecclesiastical History sets it down. Where could a man say now, This is the true Church, whereunto I must join?  
Sixthly, those that make profession to be, and indeed Reas. 6 are of the Church, are but men, and therefore sometimes fearful, and will not stand to their profession, but fly away as the Disciples of our Saviour did, Matth. 26.56. they all forsook him, and fled like fearful men: where was the face of the Church then?  
Seventhly, Counterfeits and Deceivers are very cunning, Reas. 7 and will set as good a face on idolatry and superstition, on hypocrisy, and on the Synagogue of Satan, as the Church of God can do on the saving faith and Religion; the false Apostles can transform themselves into the Apostles of Christ, 1. Cor. 11.13, 14. and Mat. 24.24. our Saviour saith, that false Christ's and false Apostles shall arise, and shall show great signs and wonders, so that if it were possible, they shall deceive the very elect. So that the true Church shall not be so easily discerned, because of these deceivers.  
Reas. 8 Eightly, the Corruption of man's heart, which suffereth itself easily to be drawn from the truth, and to content himself with the name and shadow of the Church and Religion, when the truth and substance is gone; as the Scribes and pharisees, and the jews did in our Saviour's time. And hence it is also, that the Church is brought to so low an estate sometime.  
Reas. 9 Ninthly, it is from the malice of Satan & his instruments; for they cannot abide that the Church should flourish so much as outwardly, Reu. 12.4, to 14. who drove the Woman into the wilderness, but the great red Dragon the Devil?  
Reas. 10 The tenth reason is taken from God's merciful providence and wisdom, that hides his people from the rage of the wicked; he hath them in a Corner, and yet is contented to let them lie hidden, that they may have a breathing time from persecutions, and that their enemies may not bend their forces against them; therefore ofttimes there is no apparent face of a true Church, but God hides the faithful secretly in his Tabernacle from the eyes of men, that their enemies may not persecute them. As also thereby he tries the faithful whether they will walk by faith, as well as by appearance; for whilst there is an outward face of a true Church, many will make an outward show of the profession of faith and religion: But when there is none, than here is the trial, whether men will walk faithfully or no. Likewise God doth it for the just condemnation of the reprobate; he leaves them justly without any apparent teaching or profession of better Religion, to perish in their own sins and ignorance, flattering himself that he is in the right, because he can see no better any where else; for when they hear of no better religion than their own, they harden themselves in it, and so justly perish.  
Lastly, God hath passed his promise only for the perpetuity Reas. 11 of his Church, for the being of it, not for any flourishing outward estate, Matth. 16.18. The gates of hell shall not prevail against the Church to overcome it, and to destroy the being of it; but any thing else they may do to it, they may deface it, suppress it, banish it, drive it into a narrow Corner, but they shall never overcome it: they may and do destroy the perpetuity of the visibleness of it, but the perpetuity of the being of it they shall never destroy. Thus far God hath promised and tied himself, and so far we may expect and look for it, and no further. So much for the reasons.  
The Uses are these; First, this serves to refute those Papists Use 1 that hold a perpetual notorious visibleness of the Church. (Some do not hold it) therefore it refutes those that do: their Speeches are large in this kind, for they say, that the Church must be as notoriously visible as any kingdom in the world, and their notes of the Church, as multitude, succession, pomp, visibility, headship, and that at Rome. Bellarmine tendeth directly hereto, and they labour to prove it with all their power, and it stands them upon; for if this doth not stand, the whole form of their Church falls to the ground. For whereas they say, the true Church is always notoriously visible; and therefore their Church being so, is the true Church: We say and have proved, that the true Church of God is sometime brought into such straits, that the outward face thereof doth not at all, or at least doth hardly appear; and therefore it will follow, that if their Church have, and shall be always notoriously visible, then theirs is not the true Church. Their exceptions be of small moment if they be well considered; I will stand but upon two or three of the chief; 
Exceptions of Papists out of the fifth of Matthew for the visibility of the Church answered.  They allege out of the fifth of Matthew and the fourteenth Verse, That the Church is the light of the World; now the light is always seen, therefore the Church is always seen. I answer; This is spoken personally to the Disciples, Ye are the light of the world; and it is to be extended to the Ministers of the Gospel, in regard of the Duty of Holiness to be practised by them, that they should not walk offensively to the World; but rather to provoke them to the practice of holiness, by the light of their good example. How doth this serve then to prove the continual visibleness of the Church? Besides I say, that a Light may be eclipsed for a time, and yet be a Light still. The Moon is a Light, and yet not always visible; for sometimes it is eclipsed, and yet then it is as good a Light as when it is in her full brightness; and therefore if this were to be understood of the Church, it doth not prove that it is always visible because it is a Light. Further I say, that by that reason their life (for that is as well if not chiefly understood by the Light, as vers. 16.) is also without error too, as well as their Doctrine; and that always, which is not so. Lastly, if it do give Light always, yet it is but to those that are in the house, verse 15. that is, to those that are members of the Church, and that we easily grant: but what is this to prove the notorious visibleness of the Church to the world?  

The second exception out of Mat. 18.17.  Secondly, they allege the eighteen of Matthew and the seventeenth verse. where our Saviour saith, Tell the Church; and therefore there must be always a visible Church. Mark, saith Campian, here is a remedy for a disease; now the disease remains always; and therefore the remedy must always remain. I answer: It is true, it is a remedy for those that lie in such a state there spoken of, and in some sense it is always performed, even when two or three are joined together in the faith; though there be no known visibility, they may tell one another; for it is not here meant, that they shall appeal to Rome.  

The third exception out of Rom. 10.10.  Their third exception is this: but, say they, they that believe (be they few or many) must make profession of their faith, else they cannot be saved, Rom. 10.10. now if they must always make profession, than they are always seen, and so the Church is alwayies visible. I answer: It is true; they must profess always, and so they do, except it be in time of their infirmity, But must they do it to all the world? No, they may do it among themselves always, though there be but two or three of them; yea, and when they are many, they may do it to the eye of the World too, if there be no certain danger in it; yea, though there be certain danger in it, yet if they have a calling to it, they are resolute even to die for the profession of it, and that is as much profession as is required. And yet because their number is but few, and that they live in certain places, and are in this case for the most part obscure and simple men, therefore it is not possible that any such general notice should be taken of them; and those that do hear of them, or see them, are usually little moved by their example, at least they are seldom persuaded that they are the true Church, and so join with them. Therefore there is no such perpetual notorious visibleness of the Church, as they would have. We will return upon them with these two Points, and choke them with these two bones.. First, we ask them where the Church shall be when Antichrist comes? for they themselves confess, that in Antichrists' time there shall be a desolation of the Church; therefore by their own confession it may, and shall be sometimes invisible. Yea, but say they, ours is the true Church still, though it be then obscured: and we say then that Antichrist is come, and our Church obscured, therefore by their own reason, our Church is the true Church. The second is from their Church which they have here among us; they have a Church here among us, here be Papists, and Masses, Archpriests and Priests, this themselves will not deny, nay, they boast of it sometimes; yet is their Church visible among us? They will not affirm it, at least they will not say it is visible in their sense, that is, that the world may take notice of it, neither was it ever countenanced nor tolerated in our State, so that in our sense and to us it is invisible, and so may our Church be to them.  
The second Use is for admonition; to admonish us that Use 2 we should not always expect a glorious estate of the Church outwardly; this is for earthly States and Kingdoms, we must not dream of a temporal Kingdom here, for Christ's Kingdom is spiritual, not of this World. The Papists they say, that it must be as glorious outwardly as any kingdom in the world: but we must take heed that we be not carried away with shows, with the looks of the Whore, for God's Kingdom comes not with observations.  
Use 3 Thirdly, this may minister comfort to us, and may stay us in the most desperate times that are, when Satan rages most, when persecutors are most bloody and deadly, when the Prophets are slain, God's Altars destroyed, the Covenant forsaken, when we see havoc to be made of the Church, faith renounced, when we see those that made great profession of Religion to hide their heads, and like Stars to fall from Heaven, when we see the Sun to be darkened, and the Moon to be turned into blood, when we see Antichrist in his pride and pomp in the very Temple of God himself, when we see Heretics swaying the World after them, Schismatics cutting and tearing out the bowels of their Mother the Church. Nay, even in the general Apostasy and revolt from all Grace and Religion, when there shall be no honesty nor conscience found amongst men, yet be not dismayed, but rest thyself fully contented and satisfied with this truth, that surely still God hath his Church in the World, though there be no outward face nor appearance of it to men. It is true, that it is for our sins that the Church is so distressed, and God's glory so hidden, and true Religion so decayed, and therefore we are to grieve for our sins: but yet this is our comfort, that it is not so bad as it seems to be; for the Church of God and his Religion have then as true a being as ever they had, though not in that evidence and approbation before the World; and therefore though thou seest it not, yet God sees it. Elias, poor, man saw none left with whom he might join, but God saw many thousands. What if all be so desolate (as it was in his time) that thou canst see none of God's Church but thyself, that thou canst see no visible society of men in the world that thou canst safely join withal? yet know God hath his Church, happily many thousands, though they make little profession for the time, that never bowed their knee to Baal. Therefore let us not judge by sight, but by faith, and let this comfort and satisfy us in the most desperate times that are.  
The last Use is for satisfaction to the Papists demands, Use 3 when they ask us, Where was your Church before Luther's time; or what is become of all our Ancestors that were members of the Romish Church? For answer to the first, we ask them, Where shall the Church be in Antichrists' time; that is when they think Antichrist shall be? They answer, it shall be much obscured then. But shall there be a Church then or not? Yes, no doubt but there shall: else their own Pillar of the Church's perpetuity falls to the ground. Why then might not our Church be a true Church in the days of Popery (whom we call Antichrist) though it were much obscured? We had a Church amongst them that did profess our Religion (though much obscured by them) even before Luther's time. To the second demand concerning our Fathers that lived in their Church, what is become of them (say the Papists) are they damned? We answer, many of them, though they lived amongst them, were of the invisible Church; for the rest we leave them to stand or fall to their own Master; yet we have great hope of many that were members of their Church, that lived before the Council of Trent, and before the Order of the poisoning Jesuits came up. And so much for answer to them, as also for this Point.   

The ninth Lecture of the Church.  
THe last general Point we spoke of, was concerning the division of the Church, wherein we showed, that the Church was distinguished in itself in many respects, the last whereof was this, in regard of the outward state of it in the eye and appearance to the World. In this state we showed that it was sometime visible, to be seen by the eye of man; and sometime invisible, not to be seen at all, or at least very hardly to be seen. Of the invisible state of the Church we have spoken already in the last Lecture. Now it remains that by God's assistance we speak of the visible Church, for that is the Point chiefly in question. Therefore leaving the invisible Church to God, he only knowing who are his, we in the mean while believing it, and esteeming reverently thereof, we proceed now to speak of the visible Church, which may and is known not to God only, but also to the eye of the world. That which hath been already spoken of the Church in general, and especially of the invisible, makes the way plain before us for the understanding of that which follows; so that now we may find out the visible Church without any difficulty at all.  

Nine things considerable in a visible Church.  In speaking of the visible Church, we must handle these Points, first, the definition of it; secondly, the causes of it; thirdly, the members of it; fourthly, the marks and notes of it; fifthly, the government of it; sixthly, the privileges of it; seventhly, the adversaries of it; eighthly, the authority of it; and lastly, the application of it to all Churches in the world so far as they are known to us.  
First, for the definition of it, it is this; Namely, A true visible Church is a Company of people called, 
First, the definition of it.  and joining together in the public profession of the true Religion. Mark the parts of this Definition: first, that they may be a Church, they must be a Company of people called; secondly, that they may be a visible Church, they must join together in public profession; And thirdly, that they may be a true Church, they must profess the true Religion. For the first, they must be a Company; for one man cannot make a Church, a Church being as much to say, as a Congregation; and a Congregation consists of diverse persons: one man cannot make a Congregation, and therefore one man cannot make a Church. Now whether this Company be great or small, three thousand, or but three, it is not much material, so long as they be a Company, more or fewer; if they be so qualified as the rest of the definition requires, they are a Church. Secondly, it is a Company called: for so you may remember that I showed you before, that Church hath her name in the Greek from calling. Now whereas there is a double calling, one outward, the oath inward, those that have only an outward calling are visible members; if they obey the outward calling, it is sufficient to make them to be reputed in the Church: But if they be true and saving-members of the Church, ordinarily they must be called, not outwardly only, but inwardly too, and must yield obedience unto both. Thirdly, a Company of people; which is not spoken definitively, as discovering what company, that is, a Company of men and women, for that is universally understood; but indefinitely, and to enlarge the Capacity and bounds of the Church to all people and Nations in the world: For so it was in part even under the former Testament; strangers joining with the jews were reputed of that Church, Exod. 12. much more is it so now under the Gospel, the partition wall being beaten down, jew or Gentile, or any people under the Sun, if they be rightly qualified as in the definition, may make a true visible Church. So much for the first part of the definition, that they must be a Company, and a Company called, and a Company of people called.  
Secondly, that they may be a visible Church, as they must be a Company called to the profession of Religion, so they must join together in the public profession of it; wherein there are three things: first, that they must make profession: secondly, that their profession must be public: thirdly, that they must join together in this public profession. First, there must be a profession; for a Church is visible only so far forth as their faith and Religion is visible: but this is not to be discerned but by their profession, and therefore the Church is not visible but only by profession; so then there must be a profession. Secondly their profession must be public or open, that is, it must be so public and open, that there may be notice taken, that such and such men are of such a society and Religion; else they are rather of the invisible Church, spoken of before: And look as their profession is more or less public, so the Church is to be reputed more or less visible. Thirdly, as they must publicly profess, so they must join together in this profession; and that intends, first, their separation from all others, whether they be of none, or of a contrary and diverse Religion; and secondly, it intends their associating, or sorting of themselves together with professors of the same Religion, growing into and living in a loving Communion and fellowship with them. Thirdly, it intends that they must do it voluntarily, and of their own accord; some join for fashion, some for fear, some for hope of gain, and some others for the saving of their goods, and the like; yet all these do it voluntarily, for the will cannot be forced; yea if they do it against their will it is a sin to them, though they join to the purest Churches in the world. And so much for the second part of the definition; that they must join together in a public profession of Religion.  
Thirdly, that there may be a true visible Church, the Religion which this Company make profession of must be the true Religion: for as without the Church there is no salvation; so without the true Religion there is no true Church: there are diverse Religions in the world, and accordingly diverse Churches; yet there is but one only true Religion, which is that which is contained in the Scripture, the Word of Truth; and so there is but one only true Church, that is, that which embraceth that true Religion. 
Vera ecclesia est quae profitetur Christi fidem. Bellar. de eccl●s milit. p. 249.  So that whatsoever Congregation under the Sun doth not profess that one true Religion, let them profess whatsoever Religion they will beside, they cannot justly be reputed true visible Churches.  
For the better understanding of this Point, I will draw it into an Observation, and so discourse of it at large; and the Observation is this: Doctr. Whatsoever Company or Congregation of men do openly profess the saving Truth of God, the same Congregation and Company is to be held and reputed a true visible Church. The truth of this Doctrine holds generally in all Congregations whatsoever of that quality from the greatest to the least, and from the best to the worst: for first, whereas all and every Professor of God's Religion through the world do concur and join together in the acknowledgement of the common saving faith, 
First, some Churches are either universal visible Churches, or particular visible Churches.  though not in the outward Communion of the same Ecclesiastical Assembly, and therefore all these may be termed a true universal visible Church: so also every particular Ecclesiastical Assembly, professing the same saving Truth, and joining together in the outward Communion of one settled Congregation, and observing the same laws and Orders at the same time and place, may be called a true particular visible Church; and that whether it be in the same Country and Province, or in a Parish, or in a private house: and accordingly they are called a Provincial, a Parochial, or a domestical Church; and each of these is a true visible Church, 
First, Particular visible Churches are, first, national, Parochial, or domestical. Jnstances, first, of a Provincial Church  though one be universal and the other particular. For Instances of all these in Scripture.  
First, for a Provincial or national Church, which is a Company of people professing the same Truth in the whole Land or Nation; you may see an instance. Act. 9.31. Then had the Churches Rest in judea, and Samaria, and Galilee, etc. There were Provincial Churches, named by the Country they were in, as judea, Samaria, etc. And in the Revelations the second and third Chapters, the seven Churches there mentioned were national Churches, as Ephesus, etc. And 1. Cor. 1.2. unto the Church of God which is at Corinthus, etc. there was a national Church.  

Secondly, of a Parochial Church.  Secondly, for a Parochial or Parish Church, which is a Company of people professing the same faith in a Town or in a Parish, we shall read of them in Act. 14.23. Where it is said, that the Apostles ordained them Elders in every Town.  

Thirdly, of a Domestical Church.  Thirdly, for a domestical Church, which is a Company professing the same faith in a private house, as we may read in the Rom. 16.5. and in the 1. Cor. 16.19. of Aquila and Priscilla with the Church in their House. And Colos. 4.15. We read of a Church that was in the House of Nimphas, though these are rather to be reputed invisible Churches, except they may be so openly taken notice of, and so notoriously known, as the Church that was in Priscilla and Aquila's house; then they may be called Domestical visible Churches. So much for the first division, that some Churches are either universal visible Churches, or particular Churches; and that either in a whole Land, or in a Town, or in a private House.  

Secondly, they are either more or less visible.  Secondly, whereas some Churches are more notoriously known, some less; yet both are true visible Churches, though one be more visible, and the other less visible. In the time of the Apostles it was so: the Church of Rome was notoriously known; for their faith was known throughout the whole world, Rom. 1.8. and their obedience was come abroad amongst all, Rom. 16.19. so that this Church was more visible. Other Churches were less known, as the Church at Cenchrea & Crect, which are only named in the Scripture, and no Epistle written to them. Now because they are only mentioned, therefore they were less known, and so less visible, & yet true Churches as well as the other.  
Thirdly, whereas some Churches profess the saving faith more purely and sincerely, others more corruptly; 
Thirdly, either more or less pure.  yet each of these is a true visible Church, though the one be more pure, (not more true) the other less. Instances of these we have in the second and third Chapters of the Revelation; some Churches there were more pure, some more corrupt, yet all true Churches. Churches more pure were Smyrna and Philadelphia, all commended in them, nothing dispraised. Churches less pure were Ephesus, Pergamus, and Thiatira, in which Churches some things are commended, some things discommended. Church's yet less pure were, Sardis and Laodicea, where there is nothing commended, but all things dispraised. So we see that some of these professed the true saving faith more purely, some less purely, and some more corruptly, yet every one of them was a true visible Church.  
Fourthly, and lastly, 
Fourthly, they are more or less perfect.  whereas some Churches are grown to some Ripeness and perfection, and to some settled form of Government; others are in their infancy, and have not such a form established for Government; yet each of these is a true visible Church, though the one be more, the other less perfect. Instances of these we have in Scripture; First, for them that were more perfect, as at Jerusalem, where james was Bishop, there the Church was grown to some perfection; there the Apostles met and had a Consultation together, Act. 15.2. & there was a settled form of Government. And so the Church of Philippi, Phil. 1.1. was also grown to some perfection and settled form of Government, they had their Bishops and Deacons: So likewise the Church of Ephesus, Act. 17.28. they had their Elders and Overseers. Secondly some are less perfect, as the Church in Creta, which had some things that were unperfect, and therefore Titus was left there to redress things amiss, Tit. 1.5. And so the Churches of the Gentiles were not grown to that perfection, and therefore the Apostles would lay no heavy burden on them, but that which they should be well able to bear, Act. 15.19. yet these were true Churches. So that though some visible Churches be universal, some particular; some more notoriously known, some less known; some more pure, some more corrupt; and some grown to some perfection and ripeness, some in their infancy less perfect; yet all these are true visible Churches, so long as they profess the true saving faith. This may suffice for the illustration of the Note.  
Now we come to the proofs of the point, and first under the Law there was a set place chosen, where the Lord would put his Name; that is, where Religion should be professed, and he dwells there; that is, as a Father, or as a Master of the family begetting children, and ruling and governing that family by his Word. Now what is this under the Gospel, but this, that where Gods saving truth is professed, there God himself is present, as in his true visible Church, Matth. 18.20. Where two or three are gathered together in my Name, saith our Saviour, there am I in the midst of them. What is a Church? but a company of people gathered together in the Name of jesus Christ. And what is it to be gathered together in his Name? but jointly to profess his saving Truth. And what are they in the midst of whom he is, but his Church? For so in Reuel. 2.1. he is said to walk in the midst of the seven golden Candlesticks. And what are the seven golden Candlesticks, but the seven visible Churches? Reuel. 1.20. and this is not tied to any one place more than other, but wheresoever, saith our Saviour, two or three are gathered, etc. be it among the jews, or among the Gentiles, be it generally in the World, or particularly in a Parish or House, wheresoever it is, saith our Saviour, I am in the midst of them: neither doth he say, that of necessity there must be any great multitude of them, if but two or three are gathered together in his Name, he is in the midst of them. So Act. 2.41, 47. there was a true visible Church, there was a company of people that received the Word, that is, that heard it, and obeyed it; and they were baptised, that is, they did not only embrace, but outwardly profess the saving Truth, and so they were added to the Church, that is, they were of the visible Church. Do but consider how the Apostle, 1. Cor. 1.2. describes the Church of Corinth, to them that are sanctified in jesus Christ; that is, to those that have true saving Faith in Christ that sanctifies them; Saints by Calling, that is, such as make profession at the least to be so; with all that call on the Name of the Lord jesus in every place; which phrase, calling on the Name of the Lord, generally in Scripture signifies the profession of God's Religion; so that those that thus profess the true Religion are true visible Churches. Reuel. 1.20. the Churches there are said to be golden Candlesticks. Now what is the use of a Candlestick, but to hold forth the light to be seen of men? and this not only experience teacheth, but Christ himself teacheth it, Mat. 5.15. Neither do men light a Candle and put it under a Bushel, but on a Candlestick, and it giveth light to all that are in the house. And what is the true visible Church? but a company that hold forth the light of the saving Truth to be seen by the World. And those instances alleged of those Churches that are some more visible, some less; some more pure some more corrupt; some more perfect, some more imperfect; yet all of them true Churches; proves the whole substance of the Observation clearly and directly. And so much for the proofs.  
The Reasons of the point are these. First, the saving Reas. 1 truth or faith itself is the life of the Church; therefore they that profess it, and thereby make it publicly known to the World, that the same is the saving truth, and that embrace it, they are a true visible Church.  
Secondly, where there is such a company professing Gods Reas. 2 truth, there they have the promise of Christ's presence in a special manner, Matth. 18.20. but Christ is present no where in such a special manner, but in his Church; therefore such a company are a true Church. Again, they have also the promise of life and salvation, Rom. 10.13. but none are saved but those that are of the Church; therefore they are a true Church.  
Thirdly, the true Church is built on the Prophets and Reas. 3 Apostles, Ephes. 2.10. that is, on that saving faith which they taught and wrote: therefore they that profess this faith must needs be a true visible Church.  
Fourthly, there Christ is honoured and obeyed publicly as their Head, Ephes. 1.22. therefore they that profess to be such are his visible Body.  
Fifthly, there amongst such a company are the ordinary means of salvation, which are no where else to be found but in the visible Church, Matth. 16.19.  
Sixthly, there his voice is openly heard, and in some measure obeyed; therefore they are his sheep, and that is his fold, joh. 10.27.  
Seventhly, all other societies and companies consist of those that profess such a Calling or Mystery, and obedience thereunto; therefore they that publicly profess the saving faith of Christ, and the knowledge of his Laws, and obedience thereunto, they, and none other are the true visible Church of Christ.  
Eighthly, the true visible Church is distinguished from all other societies whatsoever by this profession of the saving faith; for other companies of men either profess no Religion at all, or not the true Religion; therefore whatsoever company doth profess the true saving faith and Religion, that is a true visible Church of Christ.  
Lastly, the particular profession of the saving faith makes a particular man a true member of the true visible Church, as we may see in the example of the Eunuch, Act. 8.37, 38. he believed the saving faith of Christ, and was baptised, and so made open profession of it, and so became a member of the true visible Church. If this profession in particular make a particular man a true member of the visible Church; much more in general doth it make a company of men professing the same faith to be a true visible Church.  
Use 1 The Uses of the point are many. The first is matter of reproof against the Papists, who lay this as a general ground, that the only way whereby we are to find out the true Religion, is by the true visible Church (which may be true in some sense, but not in this.) And their reach herein is to make all the Christian World to suspend themselues upon their Church, as that being always visible, and so to receive that Religion, and none but that which their Church doth teach. For say they, there is no way to find out the true Religion, but by the true visible Church: but ours is the true visible Church; therefore if ever you will find out the true Religion, you must find it out by our Church. It is not to be denied, but that a true visible Church is a good means to find out the true Religion, being assisted with the continual presence of God's Spirit, and being furnished with the Word and Sacraments, and gifts for that purpose: but whereas they say, it is the only way, it is not true; for the Scripture hath another way, and a better, joh 5.39. Search the Scriptures (saith our Saviour) for they testify of me. Again, if this be the only way to find out the true Religion by the Church, than a man must first be well assured which is the true Church, before he can safely rely upon her judgement for the truth of Religion; so that whereas before his care was to find out the true Religion, and thereupon resolves to search it out from the true Church; now his first and greatest care is to find out which is the true Church: for other companies that are not, may and do brag ofttimes, that they are the true Church, when there is no such matter; what are we to do in this case? This Doctrine tells us directly what is to be done; where is it that the saving truth is professed? There and no where else is a true visible Church; so that whereas they say, the Church is the only way for the finding out of the true Religion, it is plain (as we have showed) that the true Religion professed is the only way, or at least the chief way to find out a true visible Church. The case is this: we say, the true Religion shows forth the true Church; the Papists say the contrary, that the true Church shows forth the true Religion. And this that they say is true in some sense, but that which we say is true in a better sense: for the true Religion shows the true Church, as the cause shows the effects; but the Church shows the true Religion, as the effects show the cause. As for example, the Sunshine is the cause of the day, and the day proves that the Sun shines. Now one man may reason thus from the cause to the effect, and say; The Sun shines, therefore it is day: another from the effect to the cause; It is day, therefore the Sun shines; and both say true: but the first is the more forcible kind of reasoning, when we reason from the cause to the effects. So when I reason thus; Here is the true Religion, therefore the true Church: here I reason from the cause to the effects; and this is a more forcible and better reason, then to say, Here is the true Church, therefore here is the true Religion, which is but to reason from the effect to the cause. This we shall find to be true in the Scripture phrase, where the Church is compared to a Candlestick; now what serves that for, but only to hold out the light? then the saving truth is the Light or Candle: now the Candlestick is not seen at all without the Light of the Candle in the dark night, though it were of gold: so in the darkness of this World, the Church which is the Candlestick, if it hold not forth the saving truth, which is the Light or Candle, it cannot be seen itself. So that it is the truth of Religion that makes a true Church, and the profession of this truth makes it visible: then the Church is not the only way to find out the true Religion, nor yet the best way; but the best and safest way to find out the true visible Church, is to find it out by the true Religion which they profess. And so much for the reproof of the Papists.  
Use 2 The second Use is for trial. Is it so that every Congregation openly professing the saving truth of God, is a true visible Church; then here is the straitest and precisest Rule, to measure the being of a true visible Church by; the definition containing all true visible Churches and no more. Therefore look wheresoever the true saving faith is professed, there is a true visible Church; And look where there is a true visible Church, there true saving faith is professed; for these hold in reciprocal terms; so that whether we would prove any assembly to be a true visible Church, or reprove and convince any for a false, we must lay it to this Rule; so whether they profess the saving truth of Christ, or not, and accordingly esteem and judge of them to be true or false Churches. Here certain exceptions may be made to this Doctrine. The first exception is this: What, 
Exception 1.  do you say, that a company professing the saving truth makes a true visible Church? Will profession only make a true visible Church? I answer, No: First, it is required, Answ. that the saving truth be amongst them indeed, else they are no true Church. Secondly, that being amongst them, it is not to be smothered, but professed. Thirdly, that it be not only outwardly professed, but inwardly embraced too, at least by some of them, Rom. 10.10. 
Exception 2.  The second exception is this: But what say you if they profess it with their lips, and deny it in their lives and practice; is such a Church, a true visible Church? I answer, Answ. a fearful state are all such Churches in: for God cannot be more dishonoured, his Spirit more grieved, his Gospel more reproached, his children more offended, Satan; and all God's enemies more gratified and advantaged then by this: yet far be it from us to deny them to be a true visible Church; so long as Gods saving Truth is professed amongst them, it cannot be, though there be never so great and general a falling away from the practice of it, but that some do live as they profess, though they be not seen to us. And therefore for their sakes, though they be but few, and not to be outwardly discerned, it is to be reputed a true visible Church, though a very corrupt and impure one. 
Exception 3.  The third exception; But what say you of such a Church, which though they profess the whole saving faith; yet they do in certain some cross opinions, which overthrow it? Answ. I answer▪ we must consider what manner of opinions these be which that Church holds; First, whether they be such as overthrow the foundation; secondly, whether they be publicly professed as the Doctrine of that Church; thirdly, whether they be persisted in after they have been admonished by neighbour Churches? Then they are no longer to be taken notice of as true visible Churches. But on the other side, if they be matters of smaller moment, that do not overthrow the foundation, than the hay and stubble shall burn, 1. Cor. 3.12, 15. but yet they shall remain still a true Church. Secondly, if they be greater matters, errors that do overthrow the foundation, yet if they be not publicly professed as the Doctrine of that Church; yea, though they be publicly professed, yet if upon admonition of other neighbour Churches they do recant and reform their Errors, than they are still to be accounted true visible Churches, and it is a sin for any to forsake them, being in them; yea, it is a sin not to join as a member to them, living in them, Deu. 12.5. at least we are to join with them in consent and Communion of profession. The case of the Churches in the second and third Chapter of the Revelation make the former exceptions clear, as you may see in your own reading of them.  
Use 3 The third Use is this. Every man that hath any Touch of Conscience, or any grace in him, is desirous to be a member of the true visible Church; for that is a good pledge and witness to their souls, that they are members of Christ jesus. Here than thou mayst learn to know whether thou art a member or no; and so likewise how to become a member. First, therefore labour to find out, to know, understand, and believe the saving Truth of God; and for this end we must hear the Word preached, and confer of it, and join with the godly, and frequent public Christian Assemblies; and also we must pray to God for his Spirit, that he would be pleased to acquaint thee with his saving Truth, and to open thine eyes, that thou mayst see the right way, and that he would also lead thee therein. Secondly, thou must labour as thou knowest it, so likewise to profess it, and make open show of it to the world, be not ashamed of it, it is a Royal Calling; if we be ashamed of it, Christ will be ashamed of us before his Father, and before his Angls' in heaven: and as we must not be ashamed of it, so we must not be afraid to profess it; it is not a matter of shame or fear to be of God's Church, but a matter of glory and comfort; therefore be not afraid of reproach, persecution, temptation, all outward misery which we are sure to endure, if we be known to profess the saving Truth of Christ. Christ jesus did boldly oppose himself against the high Priest, and Pilate, and the jews, the Scribes and pharisees, and the Soldiers; yea, he opposed himself to Death itself, and to all the powers of darkness, and to the terrors of God himself for thee; and wilt thou be afraid to oppose thyself to some few outward dangers for him? Nay, it is for ourselves in the end, for we shall have the glory of it: yet be wise, and do not rashly thrust thyself into any danger; but if thou have just occasion, and a Calling from God, shun it not for fear of men: Let not thy false heart betray the truth of Christ his cause, but relying upon God's power, promise and protection, stand to it resolutely and with a good Christian courage, and say, I am a Professor of Christ crucified, and so I will continue by his Assistance even unto the very death, though I be crucified even as he was. Thirdly, we must see that our profession be not in hypocrisy: for this is the Cankerworm that eats out Religion in the hearts of many professors; therefore profess the Truth sincerely and in singleness of heart, as in the sight of God, who seeth and searcheth the Reynes; do it as the only cause whereby we may, and must be saved, and whereby thou lookest for thy reward in mercy at God's hand at the last day; do it as in obedience to God, to glorify his Name, and to advance his Kingdom, and to the confusion of Satan and his complices. Fourthly, as we must do it without hypocrisy, so we must see we practise it, and that openly; for our public practice of it is our greatest and best part of our profession: we must not be like those, Titus 1.16. that in their words profess that they know God, but by their works deny him, that is, their works stand up against them, and tell them to their faces, that there is no such matter; that which we profess with our lips, we must practise with our lives. Put the case that two men be at odds, one man saith one thing, another man proves the contrary by plain and evident Arguments; whether of these two is the best and greatest avoucher of the thing? So it is in this, he that professeth in his words only the Truth of God, and another which doth practise it in his works, which is the best and greatest avoucher of God's Truth? surely he that practiseth it in his works. Fiftly, as we must labour to do these things ourselves, so we must do the best we can to draw others to it, according to the Commandment of our Saviour Christ to Peter, Luk. 22.32. When thou art converted, strengthen thy Brethren. Which when I think on, it cannot but admonish me of my Duty, and so it doth us all, that we should labour to draw others to that good, which we ourselves are partakers of. Thus it was with the woman of Samaria; when she was converted, she laboured to draw all the City of Samaria to Christ, john 4.28, 29. Especially we should labour with our own families that they may serve God, as joshua did, I and my house (saith he) will serve the Lord. So shall we have true visible Churches within the walls of our own houses, howsoever it be in the Land, or Country, or Parish where we dwell.  
Use 4 Lastly, this should teach us thankfulness for our State, that the Lord hath vouchsafed so graciously to show himself to the people of this Land for many years, that the whole saving Truth of God should be known and professed, and that by public Authority it is countenanced amongst us: 
The Church of England a true visible Church.  we confess there are many sins in our lives, defects in our state, and we mourn for them, and groan under them, and pray with sighs and tears against them; and we trust, God in his good time will hear us, and redress these corruptions and abuses amongst us; yet, through God's mercy, we profess the whole saving truth, and therefore we are a true visible Church of God against all Schismatics, and Papists, and slanderers whatsoever. Every one may see and say, that it is a miraculous and wonderful of God, that still this profession is maintained; be thankful for it, and walk in Obedience to it, and honour God for it, and use it well, and pray and labour for the continuance of it, to us and our posterity to all generations.  
The blessing is so much the greater, and thankworthy, 
Eleven Considerations to move us in England to be thankful for the truth of God amongst us, and they show the greatness of the blessing.  if we consider the State of this Land from the beginning. Before Christ's coming what were we, but Gentiles, and so without Christ?  
And secondly, even since Christ's coming, what were we, but even Pagans in the highest degree? Like Nimrods' and Giants, most brutish and unreasonable; and therefore it is a wonder that any of their seed should be wrought upon and brought to grace.  
Thirdly, when we were converted, by what means was it, but by the Romish Church? Which though it were more pure then, than it is now, yet it was in her declining days, and they could teach no better than they had themselves; and therefore that we having been Gentiles, and Pagans, and afterward converted by the Papists; that we, I say, should profess Gods saving Truth, and so be a true visible Church, this should stir us up to the more thankfulness to God.  
Fourthly, England hath been as true a Slave to Popery, and the Kings of England as true Slaves to the Pope, as Spain, or any other Kingdom in the world is to this day.  
Fiftly, Consider when Reformation began, King Henry the eighth and Luther were at great variance, the King opposing him, and threatening that if the Duke of Saxony would not punish him, he would fetch him thence by the ears.  
Sixthly, consider how all conspired together, to keep out the true Religion: Abbeys and Monasteries filled the land, that were built of purpose for the honour of the Romish purple Whore.  
Seventhly consider that King Edward, that first restored Religion amongst us, was but a Child, and yet out of the mouths of Babes and suckling's God ordained strength, for the establishing of his Truth amongst us.  
Eightly, his life being but short, what followed? As bloody a Persecution as ever was, all being bend against the profession of this saving faith; and yet for all this, that God should preserve his Church amongst us, this is a great blessing and worthy of all thanks; for the bloodshed than was so far from destroying the Church, as that it was a means to increase it; many by seeing the constancy of the Martyrs than were converted, and many by reading their stories since have been confirmed in the Truth; so that, that which the Devil intended for the destroying of God's Church, was the means of establishing it amongst us.  
Ninthly, come to Queen Elizabeth's time; she went through many troubles, and was very hardly preserved, yet at length she obtained her right, and came to the Crown, and she established God's Truth amongst us, against all the practices of the Instruments of Satan; yet she was but a weak woman, much endangered, yet still preserved, and by her means God continued his Truth long amongst us.  
Tenthly, come to our King james, it was very strange that he should come in, in peace, though it were his right: it was the Gospel that had prevailed with us, and subdued our affections, else there being an heartburning betwixt that nation and us, we having been enemies, there would have followed a bloody war, or else some civil dissension, which would have made a foul wrack of Religion, and a destruction of God's Church amongst us.  
Lastly, if we consider how many Favourites Popery hath had, and that of men of State and Authority, which have laboured under hand to bring in Popery again, and yet that God should not withstanding all his enemies, continue his saving-truth amongst us: this should stir us up to great thankfulness: we cannot consider of these things, but we must confess them to be the finger of God. And therefore this should stir us up to the more thankfulness to God, that hath thus brought in, and continued his Religion amongst us, and so to continue us to be a true visible Church; as also it should stir us up to pray for the Continuance of it. And so much for this point.   

The tenth Lecture of the Church.  
NOw that we have spoken in the first place concerning the definition of a true visible Church, we come in the second place to speak of the causes of it; For that was the second point laid down to be spoken to in the handling of the visible Church. 
The second thing considerable in a true visible Church, are the causes of it.  We must know the Causes of it: for until we know the causes of a thing, we can have no perfect knowledge of that thing; for than we know a thing rightly, and in its kind, when we are well acquainted with the Causes thereof. This point is the more carefully to be looked into, because we are challenged and indicted by many of our Adversaries, especially those of the separation, that our Church hath not her being from such causes, as it should; and therefore that ours is a false Church. Now upon the discovery and view of these causes, it will appear to any man that can and will ingenuously apply it, that we have the right Causes of a true visible Church; and therefore that our Church is a true Church of God.  
The causes of the being of a Church are generally of two sorts; the first sort are such, 
And they be of two sorts.  as cause the Church directly and of themselves, purposely tending to that end: the second sort are such as do not cause the Church directly and of themselves, but only as by the way, being overruled by some other cause, that makes them helpful to the being of a Church; and that sometimes beside, sometimes against their own bent and intendment. We will speak of these last sort of causes first. 
The second sort of causes have first spoken of, and they of two sorts.  First, God overrules some things, to make them helpful to the being of the Church, besides their own bent & intendment; as when the thing itself is neither here nor there to the being of the Church, yet by accident it furthers it. As for instance: Sometimes a man's ordinary business is a cause of the being of the Church, 
Of this diverse.  as we see in the woman of Samaria, joh. 4 7. she came about her ordinary business to draw water at Jacob's Well; now this in itself could be no cause of the Church, yet this was so overruled by God, that it was a Cause of the being of the Church in Samaria. For she heard Christ, and believed in him, and ran, and told it in the City, and they came also and heard him, and believed in him, and so became a true visible Church. The second cause is matter of affliction, and this is sometime so over ruled by God, that it causeth men to be of the Church; and this was the case of the prodigal Child, Luk. 15.17. he might have perished in his affliction, yet God made this a because, to make him to be of the Church. Lastly, the death of some great man, that is sometime so overruled by God, that it is the cause of the being of a Church. As the death of Herod, Act. 12.23.24 What was the death of Herod to the being of a Church, more than the death of an Hog? Yet God so overruled it, that besides it own intendment, it was helpful to the being of the Church. Secondly, some things are overruled by God against their own bent and intendment, 
Of this diverse.  as the thing itself tending directly to the damage and hurt of the Church, and yet God so overrules them, as that they are means of the being of the Church: as first, hearing or reading the Word, or some other good books, with intent to deride, or scoff, or cavil at them, as we read of one Virginius a Bishop of Rome, who being set to write against Calvin, and ●eading over Calvin's books for that end, he saw the light so clear against him, that he was convinced, and would write no more against him: so that whereas he read over his books with intent to cavil at them, God so overruled it, that against his own intendment he became a member of the true Church thereby. Secondly, the sins of Gods chosen, why a man would think that they should tend directly to the hurt and damage of the Church; yet God doth so overrule the sins of his chosen, as that he makes them causes of the being of the Church. Thus God overruled the sin of Saul in persecuting the Church, to the making of him to be of the Church, Act. 9.4.5. Thirdly, the falling away of others from the faith, is sometimes overruled by God, to be a cause of the raising of others to be of the Church. And this is the estate of us all at this day; the jews they fell away, and through their fall salvation is come to the Gentiles, as the Apostle shows, Rom. 11.11. Fourthly, persecutions of the faithful, that is so overruled by God, as that it is made helpful to the being of the Church. Why, what is more hurtful to the Church, even to the destruction of it, than this? And yet this is sometime so overruled by God, as against its own bent and intendment it is a cause of the being of the Church: for the cruelty of the Persecutors makes those that are of any humanity to detest them, and their courses; as also the constancy and holiness of the Martyrs that are persecuted, won the hearts of many, even of strangers, yea, of their adversaries many times to the truth. Examples of this we have had at home in our own Land; When were there ever more fruitful times of the Church's increase in this Land, than in Queen Mary's bloody days, at least ever since, by occasion of those persecutions? Lastly, sometime the scattering of the Church in time of persecution is occasionally by the overruling hand of God, a means of scattering the seed of the Word into many places, and so of causing many Churches, as in Act. 8.4. there was great persecution, and the Word was scattered abroad, what could hurt the Church more than this? Yet this was so overruled by God, as that he made it a means of the propagation of his Church in many places, whereas before it was in judea only, by this means it is come into Samaria too. But all these are by-causes, and therefore we do only point at them, and so pass them by; yet this is worthy herein to be taken notice of, the wonderful power, wisdom, and mercy of God, that brings light out of darkness, and makes whatsoever pleaseth him, even beside and against its own bent and intendment, serviceable means for the being of his Church.  

The first sort of causes handled, such as cause the Church directly, and these are four taking the Church in a comparative sense.  The other sort of causes which were the first, are such as cause the Church directly and of themselves, and these are more proper and material than the other. First then, take the Church in a comparative sense, as it is compared to a building, and so the causes are to be apprehended thus. As a building hath four principal causes, so hath the Church; first, in a building there is the foundation; secondly, the builders; thirdly, the matter of the building; fourthly, the form. So in God's Church there is these four causes of it: first, the foundation, and that is jesus Christ, 1 Cor. 3.11. Other foundation can no man lay, than that which is laid, which is jesus Christ: and metaphorically, the Prophets and Apostles, as they teaching Christ. 1 Cor. 3.10. As a skilful master-builder I have laid the foundation (saith the Apostle) Ephes. 2.20. and are built upon the foundation of the Prophets and Apostles, Christ jesus being the head cornerstone, etc. Secondly, the builders, and they are the Teachers; for so they are called, 1 Pet. 2.7. The stone which the Builders refused, etc. that is, which the jewish Teachers refused. And 1. Cor. 3.10. the teachers are called Master Builders. Thirdly, the matter of the building; and they are Saints by calling, living stones; for so the faithful are called, 1 Pet. 2.5. lively stones, a spiritual house. And in the 1 Cor. 3.9. they are called God's building. Lastly, the form of the building, and that is the laying and the coupling of the faithful together, Ephes. 2.21, 22. In whom all the building coupled together, groweth unto an holy Temple in the Lord, in whom ye are also built together to be the habitation of God by the Spirit. And thus the Church is to be apprehended in a comparative sense, as it is compared to a building.  
Again, take the Church absolutely in itself, 
Taking the Church absolutely, there are siue.  and then it hath an efficient cause, an instrumental cause, a material cause, a formal cause, and a final cause. First, it hath an efficient cause, from which it hath her being (for that is the efficient cause of a thing, 
The efficient cause.  from whence a thing hath that being which it hath.) Now the efficient cause from whence the Church hath her being, is God himself, he is the Author of it, Act. 2.47. The Lord added to the Church, etc. so that God himself is the efficient cause of the Church.  
Secondly, the instrumental cause, or means of the being of the Church; and they are of two sorts, 
The instrumental cause: First, outward.  either outward or inward: outward, as first the Ministers of God, they are the instrumental causes whereby we are brought to believe, as in the 1 Cor. 3.5. and these are sometimes ordinary, sometime extraordinary: ordinary, that is, when they have an ordinary Calling, as most Ministers (if not all) have in these days; extraordinary, that is, then when they are extraordinarily called, as the Prophets, and john Baptist, and the Apostles were. The next outward instrumental cause of the Church is the Word, joh. 20.31. These things are written that ye might believe. 2 Thes. 2.14. whereunto he called you by our Gospel. And in the 2 Cor. 5.19. both these outward instrumental causes of the Church are laid down together; God hath committed unto us (saith the Apostle) the Word of reconciliation. Then the Sacraments, they are the next outward instrumental causes or means of the being of the Church; and first, Baptism, Rom. 6.4. Know ye not that all we that have been baptised into Christ, have been baptised into his death? And the Lords Supper, 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The Bread which we break, is it not the Communion of the body of Christ? By Baptism we are made members of Christ's mystical Body, and by the Lord's Supper we are nourished in this Body, which is his Church. Now all these three outward means are laid down together, Matth. 28.19. Go, teach all Nations, baptising them in the Name of the Father, and of the Son, and of the holy Ghost. Go, that is spoken to the Apostles; Teach, there is the Word; and Baptise, there are the Sacraments, one expressed, the other employed. These are the instrumental causes without us.  

Secondly, inward.  Now the instrumental causes within us are, first, repentance, Act. 11.18. God hath granted to the Gentiles Repentance to life. Secondly, faith: Act. 15.9. And he put no difference betwixt us and them, after that by faith he had purified their hearts. And lastly and principally God's Spirit, that is, the testimony of God's Spirit in our hearts, whereby we are persuaded of God's love and favour, 1 Cor. 2.12. We have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are given to us of God. And all these six instrumental means inward and outward, are laid down together in the second of the Acts in the case of the first Church that was planted after our Saviour's Ascension, from the fourteen verse to the six and thirty, there is their Minister, and the Word his Sermon, Then Peter life up his voice, etc. Then there are their Sacraments; first, Baptism in the 38. and 41. verses; Then they that gladly received the Word were baptised, etc. and the Lords Supper in the 42. and 46. verses; and they continued in the Apostles Doctrine and fellowship, and breaking of bread, etc. there are the outward causes. So likewise the inward, as first there is Repentance, vers. 37. and 38. They were pricked in their hearts; then secondly, there was Faith too, as in the 41. and 44. verses; They that gladly received his Word, and all that believed, etc. And lastly, there was the Spirit of God, for in the seventeenth verse it is said, that it was prophesied before of them, that God would pour out his Spirit upon them. And in the 38. verse the Apostle bids them repent, and be baptised, etc. and ye shall receive the gift of the holy Ghost, so that they repenting and believing, did receive the gift of the holy Ghost. So these are the instrumental causes or means of the being of the Church.  
The next cause is the material cause, and that is the people of God; Saints by calling 1 Cor. 1.2. The members of the body of Christ, 1 Cor. 12.27. Citizens with the Saints, etc. Ephes. 2.19. As members are the matter of the body, and Citizens the matter of a City; so the members of Christ are the matter of the body of Christ, which is his Church.  
Fourthly, the formal cause of the being of the Church, and that is inward and outward; that which is inward is the effectual calling and gathering of God's people to Christ, when the faithful are persuaded in their hearts to believe and obey the Gospel of Christ: the outward formal cause, that is their joint and public profession of the saving faith, and the outward communion that they hold in the means of grace, both for duties of piety to God, and of charity each to other, ye shall find both these in the case of the Church at jerusalem, Act. 2. first, their effectual calling, which is their inward formal cause, that is laid down in the 37, 38, 41, and 44. verses, they were pricked in their hearts, repent, baptised, added to the Church, etc. there is their effectual calling. Their outward formal cause, that is set down in the 41, 42, 44, 45, 46. verses, They continued in the Apostles Doctrine and fellowship, etc. and had all things common, etc. there is their joint and public profession of the saving faith, and their outward communion. These are the material causes of the Church.  
Lastly, the final cause of the Church, which is the end of a Church, and that is to be considered in many respects; first, in respect of God's glory, that some of Adam's seed might glorify the Lord God here in his Church, by believing, obeying, calling upon him, and hereafter in heaven singing everlasting praises to his glory, Rom. 9.23. That he might declare the riches of his glory, on the vessels of mercy which he hath prepared to glory. Secondly, the final cause of the Church is in respect of the faithful themselves, and of their salvation and glory; for God will not have all mankind cast away as they well deserved, but some he would have of his free grace and mercy to obtain salvation and glory by jesus Christ, 2 Thes. 2.14. and to receive the end of their faith which is the salvation of their souls, 1 Pet. 1.9. Thirdly, the final cause of the Church is in respect of the truth of God, that the same might be embraced and maintained and kept alive on earth, that some men might not only know the truth, but believe it, and live in the obedience of it, and also that the Scriptures, the records of truth might be safely preserved; first, that the body of the Scriptures might not be mangled, or torn by Heretics; secondly, that the sense of the Scripture might not be depraved by the enemies of it; lastly, that the Scriptures might not be as a sealed book, but that there might be some on earth to interpret it, and to teach it, and that it might be openly taught and practised on earth, this is one end of God's Church. Fourthly, the final cause of the Church is in regard of the wicked, that they might be left without excuse, when as the precious truth of God is propounded to them by his Ministers, and by his Church, and when as they deny it as false, or contemn it, or at least carelessly neglect it as a vile thing, not worth harkening to, that then they might justly perish in their own wilfulness. Thus you have heard concerning the causes of the being of the Church, both of those that cause it directly, and of themselves, and also such as cause it, not of themselves directly, but only as by the way, being overruled by God to that end.  
We will draw it into an Observation; Doctr. we heard first, that God is the efficient cause of his Church, and all other causes are from him: he note then is this; That howsoever there be many things in the world which concur, and have a great hand in the causing and constituting of a Church; yet the cause of all causes is the Lord himself, and indeed he is all in all in it; this is so in all other things, that God is all in all in them, specially it is so in the Church, as first, that being more specially respected of God than any thing else; and secondly, as the Church depending more nearly upon him, than any thing else in the world. Ephes. 4.6. the Apostle speaking there of the Church, saith, There is one God, and Father of all, which is above all, and through all, and in you all. And in the 1 Cor. 12.6. the Apostle speaking of the edification of the Church, useth the very word in the note, There are diversities of operations, (saith he) but God is the same which worketh all in all. And this we shall find to be the voice of God's Church, Psal. 95, 6, 7, 8. Come (say they) let us worship and fall down before the Lord our Maker, etc. he is our Lord, our Maker, our God, and we are his people of his pasture, his sheep of his hand. Why, but all other are his people: Yea, but we are his people after a special manner, Ephes. 2.10. We are his workmanship. But you will say, so are all things else: Yea, but we are another kind of workmanship, we are created in Christ jesus unto good works; we have not only our being, but our well-being from him; he hath not only created us as men, but re-created us, or regenerated us as new men; wherein howsoever many things concur, as the Word and Sacraments, etc. yet all is his doing, he is the worker of it, he is all in all.  
Let us enlarge our thoughts in this point, 
How all the three persons have a hand in causing the Church.  that God is all in all in causing of his Church; and let us consider first, how every one of the three persons in the Trinity have a special and an effectual hand herein: First, God the Father the first person, he hath a special hand in it, joh. 6.44. No man can come unto me, except the Father which sent me draw him. So likewise the second person jesus Christ, he hath a special hand in it, joh. 14.6. No man cometh unto the Father but by me. So likewise the third person, the holy Ghost, he hath a special hand in it, 1 Cor. 12.3. No man can say (that is, by a true persuasion) that jesus is the Lord, but by the holy Ghost. God the Father he loves the world, and in that love of his he decreed, that such and such should be gathered to his Church, and so be saved; and also in that love sends his Son to redeem us, and to pay our ransom, and gives us his Spirit to sanctify, and to comfort us that are his Church. So likewise Christ jesus he loves the Church, and in this love of his comes down from heaven, and takes our nature, and our sins, and our punishment upon him, and lays down his life for us, that he might purchase the Church with his own blood, as the Apostle speaks, Act. 20.28. and incorporates us into himself, and makes us bone of his bone, and flesh of his flesh, Ephes. 5.30. and brings us to his Father, joh. 14.6. So likewise the holy Ghost he loves them, and in that love which he carries to them, he comes and dwells in them, and enlightens them, governs them, and frames them to obedience, sanctifies them, and applies the means of grace to the particular conscience of every one of them; he makes them apprehensive of that course whereby they are saved, and applies it unto them, 1 Cor. 2.10, 12. Secondly, every part and several work that tends to our salvation is of God, as first, Election, that is from God, Ephes. 1.4. He hath chosen us in him, etc. so our Calling is from him; Rom. 8.30. Whom he predestinated them also he called: likewise our regeneration is from him, joh. 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, joh. 6.45. They shall be all taught of God. Our justification is also of him, Rom. 8.33. It is God that justifieth. Lastly, our sanctification is from him, 1 Thes. 5.23. Now the very God of peace sanctify you throughout, etc. So that every several work that tends to our salvation is of God. Lastly, every several means both within us, and without us is God's doing: but of this we shall speak 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 God's House, 1 Tim. 3.15. now who should build a House for God, but God himself?  
Reas. 2 Secondly, the visible Church is a means to worship God by, Deut. 12.11. Where God puts his name there he will be worshipped. Now who shall, or can prescribe God's worship but himself? therefore he is all in all in his Church.  
Reas. 3 Thirdly, the living members of the Church are God's adopted Sons, members of Christ's mystical body, Kings and Priests unto God, in all which the like causes God is (most sensibly) all in all in his Church, for he makes them Kings and Priests, etc. Revel. 1.6.  
Fourthly, to be made a Church, or a true member thereof, Reas. 4 is altogether a work wrought upon the heart: now God only works upon the heart, all other means and instruments are excluded, but only so far as they are assisted by him.  
Lastly, consider the efficient cause in comparison to all Reas. 5 other causes, and then it will appear plainly, that the cause of all causes is the Lord himself: First, the efficient cause is God himself, yea, and he alone, which is proof enough, that God is all in all. Secondly, the instrumental causes they are wholly and only of him: First, for the outward causes, as the Word, Sacraments, Ministers, and Gifts. First, God ordains them, and gives them their being; and therefore they are called God's Word, and Gods Sacraments, and Gods Ministers, and Gods Gifts, Eph. 4.11, 12. he hath given some to be Apostles, & some to be Prophets, and some to be Evangelists, and some Pastors and Teachers, for the gathering of his Saints, for the work of the ministry, etc. Secondly, he vouchsafeth the presence and tender of them to such persons and places, where he would have 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 go into Bythinia. And in the tenth Verse it is said, they went into Macedonia, being assured that the Lord had called them to preach the Gospel there. Sometimes God restraineth the means from some, and enlargeth them to others, as Matth. 10.5. Go not into the way of the Gentiles, compared with Act. 13.46, 47. It was necessary (saith the Apostle to the jews there) that the Word of God should first have been preached unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life; Lo, we turn to the Gentiles, for so hath the Lord commanded us, etc. Lastly, God gives the success and blessing to the means, and so makes them effectual. 1 Cor. 3.5, 6. Paul planteth, and Apollo watereth, but it is God that giveth the increase. And Act. 11.21. the hand of the Lord was with them, so that a great number believed, and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse, Hezekiah sent forth messengers throughout all Israel and judah with godly letters for the keeping of the Passeover, and the wicked laughed them to scorn, but the Text notes in the twelfth Verse, that the hand of God was in judah, so that he gave them one heart to do the Commandment of the King. The King might have commanded long enough, yet if God had not given the people a heart they would never have obeyed him: so that all other means are utterly void, yea nothing without God. 1 Co. 3.7. Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. Now if God gives us these outward instrumental Causes of the being of his Church, he gives us the inward much more, as Repentance, and Faith, and principally the chief of all, God's Spirit is given us merely and freely of God, 2 Cor. 1.22. Who hath also sealed us, and given us, the earnest of his Spirit in our hearts. So that we see the instrumental causes of the Church, both inward and outward, are of God. So also the material cause, that is of God too, 1 Cor. 3.9. Ye are God's building (saith the Apostle.) The formal cause, that is of God also, the outward formal cause, which is our joint and public profession of the faith, 1 Cor. 12.3. No man can say that jesus is the Lord, but by the holy Ghost, specially the inward formal cause is of God, 1 Cor. 1.9. We are called of God to the fellowship of his Son jesus Christ. Lastly, the final cause that is of God too, God's Word, labours, husbandry, ordinances, Church, etc. are not only of, and from him, as he being the efficient cause of them, but also for him and his glory, as he being the final cause of them. So likewise if we cast our eyes on the by-causes of the Church, God is all in all even in them too; yea, extraordinarily in these; so that he seems rather to have a greater hand, in these, than in the rest; that God should make persecution (which tends of itself to the destruction of the Church) to be a cause of the being of the Church; this than shows that God is all in all in causing his Church. So much for the Reasons.  
The uses are these. First Use is for instruction; to teach us, Use 1 that seeing the Lord is all in all in causing his Church, then let him be reverently and ingenuously acknowledged so to be. And in that respect, First, let such congregations as have tasted God's bounty in this kind, ascribe all the honour and praise and glory of that their blessed state to him alone; and that which I say of whole congregations, let every one in particular practice, and that both for the congregation, and specially for himself. We must not dote on the means, though they be singular helps under God, the Ministers gifts, nor any other thing the Church hath, it must not be doted upon: It is true that we must esteem highly of them, and labour for the good of them, and acknowledge what benefit we have received from them, and be thankful to them; yet still I say, it is all the Lords doing, and let him have all the glory of them; and if ever there should such a presumptuous thought come into our heads of doting upon them, we must ever have that in a readiness in our minds which the Apostle speaks, 1 Cor. 3.5. They are but ministers by whom we believed; let God have the honour and praise of all that the Church hath, for it is all his doing. Secondly, as this should stir us up to thankfulness, for the good we have already received; so it should stir us up to prayer and continual calling upon God, that he would be pleased in his good time to afford the means of his Church where they are wanting: And that where they are, there God (who is all in all in his Church) would be pleased to confirm, increase, and continue them for ever; that so he may have a Church there to the world's end. Alas, what is it to have care for ourselves only as josiah had? Lord (saith he) let there be peace in my days: but we must have a care of our posterity, and pray that God would continue his Church to them too: and this is a necessary duty both for Ministers and People, and that each for himself, and one for another; the Minister he is to pray for himself, that the Lord would open his mouth, and sanctify his heart and affections; that he may preach powerfully and effectually; and for the people, that they may be teachable and tractable, humble, willing, and ready to understand and believe, obey and practise that which they are taught. And so likewise the people, they are to pray for their Minister, and for themselves too, that God would open their Minister's mouth, and sanctify his heart and affections, that he might preach powerfully and effectually to them; and also that they might have teachable hearts, ready and willing to hear and to obey, and that God would water their hearts with his Spirit that they may be fruitful. Thirdly, this should stir us up to use the means profitably, which are the causes of the Church; let them not be unprofitable towards us, much less let them be contemned of us, but let us make a good use of them, as of God's special ordinances, which he will surely revenge if we contemn them. Doth the Lord bend himself wholly and all his forces as it were, to make us understanding, wise, and obedient, and to bring us to himself; and shall we neglect so great salvation, and not make use of it to be brought unto God? Do not receive such a precious grace of God in vain, but embrace it, take the opportunity of it: now is the accepted time, now is the day of salvation, now God stands at the door and knocks, now the Table is prepared, the victuals are ready, and the Guests are called, therefore let us now quicken up ourselves, let us take hold on the promise of Grace, and let us receive the Word, not as the word of man, but as it is indeed the Word of the eternal God, powerful to save us, if we believe and obey it; or else, if we refuse and contemn it, powerful to condemn us, and to cast us headlong into hell.  
Use 2 The second use is matter of comfort to us; seeing God is all in all in constituting his Church, than it assures us of the welfare of the Church, it shall go well with the Church, although Satan bend all his forces against it, though the wicked malign and persecute it, God is for it, who can be against it? It is of God, and therefore it shall stand in despite of Satan and all his forces. It is God that plants his vine, who can root it out? He makes a hedge about it, who can break it down? Yea, God is a wall of fire about his Church, therefore whosoever comes near to hurt it, shall be consumed and burnt up: God waters it, and makes it fruitful, who shall hinder the growth and increase thereof? Surely, God will not suffer his own work to be hindered by any power in the world. If this were well considered, it would dismay the adversaries of the Church, and even daunt Satan himself; for they know beforehand, that they are fighters against God, yea against his special hand, and therefore it is impossible that they should prevail. The wicked after the Flood, when they built the Tower of Babel, they fought against God, but they could not prevail, it turned to their confusion; but these fight against God in a special manner. And therefore this is our comfort, they shall never prevail, though they band themselves together against the Lord and against his Church, yet all they do is but the imagination of a vain thing, because it is against God and against his people. This should comfort the faithful in all their persecutions, temptations and distresses whatsoever, because that they are built by Gods own hand, and therefore like Mount Zion they shall stand fast for ever, and never be removed; and likewise they are continually assisted by God's hand, so that their enemies cannot hurt them; as the Mountains are about jerusalem, so the Lord is about his people, from henceforth and for ever, Psal. 125.1, 2. So much of the first observation arising from the causes of the Church.  
The next Point arising hence is this; That wheresoever Doct. 2 the true causes of a true Church are effectual, and that by the ordinary blessing of God they have their due success, there certainly is a true visible Church: First, I say, where they are effectual, for sometimes the causes may be present, yet not effectual, or at least very little effectual; but where they are effectual, only there they cause a Church. Secondly, I say, by the ordinary blessing of God: for extraordinary blessing and success doth not sufficiently prove a true visible Church. The point is clear in the case of the Church, Act. 2. from the beginning to the end, the causes of a Church were there, as we showed before, and they were effectual, Vers. 41. They were added to the Church; and it was ordinarily effectual, Verse 47. The Lord added to the Church from day to day, etc. and therefore there was a true Church, and so it is called in that verse 47. And so it was in the case of the Church of Antioch, Act. 11. from 20. to 26. verse, there was the means, the Word and the Ministers of it, and it was effectual, for they believed; and it was ordinarily effectual, for a great number believed, and turned to the Lord; and therefore they were a Church, and were also so called, vers. 26. So likewise in the 1 Cor. 1.2. Unto the Church of God which is at Corinthus, to them that are sanctified in Christ jesus, Saints by calling, etc. They had a Calling then, and this was effectual, for they were sanctified in Christ jesus, and so were a true Church. The case was thus in the seven Churches, Reuel. 1.16. to the end of the Chapter, there were the seven golden Candlesticks, that is, seven true visible Churches, and there was the Son of man, that is, Christ, walking in the midst of them, and there were the Stars, that is, his Ministers upholden in his right hand, and a twoedged sword came out of his mouth, that is, his Word, and the power thereof; for so the Word is compared to a twoedged sword, Heb 4.12. And these were effectual too, the Stars were upholden, and it was a sharp twoedged sword: so where these are thus effectual, there is a golden Candlestick, that is, a true visible Church.  
Reas. 1 The Reasons of the point are these; First, the cause doth always prove the effect necessarily, where it hath her work and is not resisted; now here are the causes of a true Church, and their work is not resisted, therefore here is the effect too, that is a true visible Church.  
Secondly, where these causes are, there is the definition Reas. 2 of a true visible Church, that is, a company of people professing jointly the saving truth. Now where these are, there is a true visible Church.  
Thirdly, whosoever lives in such a Church, where these Reas. 3 causes are, walking in truth and sincerity, and being careful and conscionable to obey these means, he is certainly saved: and on the contrary, whosoever lives out of such a Church, and doth not obey these means, ordinarily he cannot be saved: then where these are, must needs be a true Church; for without the Church ordinarily there is no salvation. But our Adversaries that we have principally to deal against in this case confess it, that the Word and Sacraments are the instruments and means of constituting the Church, and conserving it; therefore we will stand no longer on the proofs and grounds of the point.  
The Uses are these; First, this serves to justify our Church Use 1 to be a true visible Church, 
The Church of England justified to be a true Church, against the Separation.  against the separation that deny it; for by this it appears we have a true Church, because that we have the causes of a true Church, and because they are effectual, yea, and ordinarily effectual amongst us. If they except against us, they must deny, and say, either that we have not the causes of a true Church amongst us, or that these causes are not effectual, or else that they are not ordinarily effectual amongst us. Some deny some of these, and some deny all of them; and therefore say, we are no true Church. If they say, we have not the means, 
The Church of England hath the means of salvation and of a Church. Object. You want discipline.  we answer, that we have through God's mercy, the Word, and the Sacraments, and Ministers, and gifts, which are the causes and means of a Church. Yea, but say they; ye have not all God's ordinances amongst you, you want discipline, etc. I answer; first, we only wait to see them proved by the word, to be God's ordinances, which they so much require, Answ. and then we will receive them with both hands, as we have done greater things. Secondly, I answer, if we should not receive them yet we might be a true Church, though happily not so pure and perfect a Church; for Discipline is not a matter of substance to the being of a Church, but to the well-being only: Object. yea but say they, though you have the Word among you, 
Your Ministers have not a true Calling.  yet you have it not out of the Lords mouth; for your Ministers have not a true calling, they are not called and sent of God? I answer, that extraordinary calling we neither have, Answ. nor look for, but such ordinary calling as ordinary Ministers have had, in any Church since the death of the Apostles, we have the same. Let them show us any since that time, and we will prove that ours is answerable to it; therefore if we be not a true visible Church, than there was never any since the Apostles death: Yea, Object. but say they, you have your calling from the Church of Rome? 
You have your Calling from the Church of Rome.  I answer, we have not our calling from the Church of Rome, but from other ministers professing the same faith with us as they have; Answ. this might be a reason against Luther, and other Ministers that had their calling in the Church of Rome: Object. it can be none against us. Yea, but say they, Answ. it came through their hands at first? I answer, that is nothing to us, many good things may come through thieves hands: when the Arrian heresy spread itself over the world, many Ministers came through their hands: and therefore if this were a good Argument to prove we were not a true Church, than there should be no true Church since the Apostles days. But if we had had our Calling from the Church of Rome; I do not see, but that those Ministers that were ordained by the Church of Rome are warrantable and lawful; but I am sure ours now is lawful, if ever there were any since the Apostles death. Yea, but say they, you have no covenant made betwixt you and God? Object. I answer, yes we do make a covenant with God in Baptism. 
You have no covenant betwixt you and God.  Yea, but you were not gathered by the Word, but compelled by a Proclamation in the beginning of Queen Elizabeth's Reign? I answer; Yes, we were gathered before in King Henery the eighth, Answ. and King Edward the sixth days, so that this Proclamation was but a restoring of us to our former estate, as it was in the days of Hezekiah, 2 Chron. 30.5. where the people were restored to religion by the King's Proclamation; and this compulsion by the Proclamation was but to the outward means. But now in our times there is no such compulsion, but men are gathered by the word; therefore this is unseasonably applied to us. Yes, saith Ainsworth, It is so still? I answer; If it be so that we are still compelled, it is but to the outward means as I have said; but yet so many of us, as since the preaching of the Gospel do voluntarily join and enter covenant with God and the faithful, are (even by our Adversary's confession) true members of a Church, and therefore consequently such are a true visible Church. Or else secondly they say, 
Object. You want the success of the means.  If we have the means, yet we have not the success? Yes, we have the success too; for many of us feel it, and taste it to our singular consolation; many of us are converted, Answ. comforted, instructed, confirmed, etc. in our Church: yea, many of themselves were converted here amongst us, which is a manifest argument of our warrantable calling, in that we have experience of Christ, that speaketh in our Ministers, not weak but mighty in us, 1 Cor. 13.3. Or thirdly, 
It is ordinarily effectual.  they say it may be effectually sometimes, but it is not ordinarily effectual? I Answer; What is more ordinary? For first, we have many converted amongst us, and secondly, this is daily done; and thirdly, by these means that we have amongst us, the preaching of the Word; and fourthly, this is as usual here as in any visible Church; yea, I dare undertake, that our Church is as fruitful in gathering people, and begetting Children unto God, as ever any Church was since the Apostles days; they indeed had an extraordinary Calling, and so an extraordinary success, which we must not look for: but ours is ordinarily effectual, for it is wrought upon many, and that day by day, and also by the power of the means which is amongst us; and also as usually as in any Church since the Apostles times. And therefore ours must needs be a true Church, therefore let none of us entertain any such thoughts into our heads, as to think we have not the causes and means of a true Church amongst us, or that they be not effectual to our conversion and salvation, or that they be not ordinarily effectual: But let us bless God for the means, and the success which daily they have amongst us, lest for our unthankfulness God deprive us of them, and turn from us, as he did from the jews, and take his Church and presence from amongst us.   

The eleventh Lecture of the Church.  

The first thing considerable in a visible Church, the members of it.  Having acquainted you already with the definition, as also with the Causes of a true Church; It remains that we proceed in the third place to speak (as we propounded) of the members of the Church: For whereas the visible Church is compared to a Body, and every body consists of diverse parts and members framed and joined proportionably together; if therefore we would exactly know the body of a true visible Church, we must be well instructed touching the parts and members of the same; for the presence of the members proves the presence of the body; look where the members are, there likewise is the body also. And the state of the members well considered, instructs us rightly to esteem of the state of the body, for the body is to be accounted sound or unsound, accordingly as the members thereof are affected. Now when we speak of the members of the Church; we may as well understand the head, as the other parts; for in a general sense the head is as well a member, as the rest of the parts of the body: or else we may speak of all the other parts besides the head, for so in a more strict and particular sense, the head and the members are opposed against each other, as they being divers from the head, and the head from them. Now because we desire to carry the matter fully before us as near as we can, therefore we will speak of this body in the general sense, as including both head and members too.  
First, of the head, 
In it first of the head.  for that being the chief and principal member, is first and principally to be spoken of; specially in this case, the head being here infinitely greater, and more excellent than all the body beside, and therefore first of that: That which we will speak of in this point, 
And in it three things.  we will contrive into these three heads; First, that the visible Church must have a head; secondly, that it must have one head; thirdly, that this head is jesus Christ and he alone.  
First, that the Church being a body must have a head, for so in the first place the course of nature requires it, for in the course of nature a headless body, is a monstrous body, imperfect, without form, fashion, life or government.  
Secondly, as the course of nature requires it, so the necessity of the Church requires it; for the Church must be endued with spiritual life, therefore it must have a head to convey life into it.  
Thirdly, the wisdom of God requires it; for God is the God not of confusion, but of order in all his works, specially in his special workmanship, that is his Church. What a confused heap of stones would a Church be, if it had not a head corner stone, to hold all the other stones together, every one in his due place: and what a disordered Assembly would the Church be, if the members were without a head to order it, and to relieve it.  
Secondly, as the Church hath a head, so it hath but one head; for as a Body without a head is a monster in nature by defect; so likewise if there be two or many heads to one body, it is a monster in nature by excess. Now the Church is but one body, and therefore must have but one head.  
Thirdly, this our head is Christ jesus, and he alone; for seeing the Church is his own body, therefore he alone must be the head, if we shall assign any other to be the head of the Church, being Christ's Body, it is as if we should take the body of a man, and set upon it the head of a beast, and so should be a body against nature: for as a body without a head is a Monster in nature by defect, and as a body with two or many heads is a Monster beyond nature by excess; so for a body to have a head of another kind is against nature, & is as monstrous as either of the other; therefore the Church being the body of Christ, must have Christ alone to be the head of it. And thus the way is beaten out plain to this natural Observation, which followeth,  
Doctr. Namely, That our Lord and Saviour jesus Christ, as he is most truly and properly the Head of the Church in general, that is, of the whole company of the Elect, which are his true mystical body (as we have taught before,) so proportionably he is also the Head of the true visible Churches, that is, of all Congregations in the World, professing openly the saving Faith. For the clearing of this point, we must hear call to mind two things, of which we have heard before: First, that there are some things affirmed in Scripture, which are principally spoken of the invisible Church, but proportionably are to be understood of the visible, the whole taking the name of the better part, and so this is to be understood here. For when it is said simply, that Christ is the Head of the Church, it is meant principally of the invisible Church, and yet is proportionably to be understood of the visible Church, because some of those members that are in the visible Church, are also of the invisible universal Church, the whole taking denomination of the better part. And therefore I do not say in the observation, that Christ is simply the Head of a visible Church, but proportionably, because there are some in the visible Church that he is the head of. The second point, that we are here to call to mind, for the clearing of the observation is this, that the visible Church is either universal, or particular. The universal is the whole Company of those that profess the saving truth through the world, from the beginning to the end thereof: a particular visible Church is a Company of those that join together in the profession of the same saving truth in some particular place and time, etc. Now therefore when I say, Christ is the Head of a true visible Church, I mean chiefly and most properly the universal visible Church, not but that it may be affirmed also of every particular visible Church, yea and of every member too, that is so far forth as it is a member of Christ, and Christ the Head thereof; as the head is the head of the right side as well as of the left, and of the hand too, as well as of the whole body; yet not simply and by way of appropriation, but together with the rest of the members by way of participation and communication; that is, as being a member with the rest of such a body: so all particular visible Churches, from the beginning to the end of the world, are indeed but one body, though diverse in time, place, and other circumstances, yet in the profession of the saving truth, they are but one and the same in general. And Christ is the head of the whole universal visible Church, and also he is the head of every particular visible Church, but that is only by way of communication, as that particular Church concurres and participates with other particular Churches, in the universal visible Church: simply in itself, Christ cannot be said to be the head of one particular visible Church, for than we should make many heads and many bodies; as the head cannot be said to be the head of the hand simply by itself, but by way of concurrence with the rest of the members; therefore, when we say, Christ is the head of a particular visible Church, we must understand it in common, as all particular visible Churches are members of that body, whereof Christ is the head. The Apostle makes this plain in the 1 Cor. 12.27. Ye are the body of Christ and members for your part; they are the body of Christ in some sense, and yet in some sense they are but members, and in both these senses they have Christ to be their head. Consider the Church of Corinth in itself, and it is a body; consider it in the general with other particular Churches, and it is but a part of the body. I note this the rather, to prevent an objection ready to be made against this truth, which is, That if Christ be the head of every particular visible Church in England and France, etc. then either there are many Christ's, because there are many bodies; or else there is but one head to many bodies, both which are absurd: but Christ is the head of every particular visible Church proportionably, that is, as that particular Church is a member of the universal visible Church; and so much shall serve for explication.  

Corpus adaequatum.  Now we come to the proofs, That Christ jesus is the Head, and the only Head proportionably of a true particular visible Church. In Ephes. 1.22. the Apostle saith, God hath appointed him over all things to be the Head to his Church. I grant that this is spoken principally and properly of the Church universal, for that is the only body that is in all respects fitted and equalled to the head, and the head to it. Yet it holds consequently and by proportion of the visible Church; for that is therefore called a Church, because it is presumed that there were at least some faithful and elect of God amongst them, yea the Apostle seems to speak it with reference to that particular Church of Ephesus, whom he calleth Saints in the first verse, and it could be no comfort to them to know, that Christ is the Head to his Church, unless it were intended that they were a part of his body. And so likewise Ephes. 4.15, 16. Christ is said to be the head of his body. Now what body is that? but only that body spoken of in the 11. and 12. verses, where his Ministry is publicly exercised, and that is a true visible Church. So in Ephes. 5.23. Christ is the head of the Church, and the Church is his body; that is spoken principally of the invisible Church, but is proportionably to be understood of the visible: for the Apostle speaks of that Church, wherein was the use of the Word, and of the Sacrament of Baptism, as we may see in the 26. verse, which are only in use in the visible Church. And in Colos. 1.18. there is Christ the head of his Church, and there is the Church the body of Christ. Now the Apostle speaks of that Church, whereof he was a Minister, as we may see, vers. 25. which is a visible Church. And that it may appear that these Collections are not strained against the meaning of the holy Ghost, you shall find that the Apostle in the 1 Cor. 12.27. speaking to the visible particular Church of Corinth, saith plainly, Ye are the body of Christ; and so intends necessarily, that Christ is the head of that particular visible Church. And as it was with the Church of Corinth, so it is too with all true visible Churches else, Reuel. 1.13. there the head and the body is described together; there was the seven golden Candlesticks, the seven particular visible Churches, and there was also the Son of Man walking in the midst of them, that is, Christ the head of them. And no question but the jewish Church in the former Testament was Christ's Spouse, and so Christ was her Husband, and consequently her Head: for how often did God threaten to cast them off, and to give them a Bill of Divorce; showing thereby that he was the Head even of their visible Church, then much more of our particular visible Churches: so that Christ proportionably is the Head of a true visible Church.  
The Reasons of the Observation are these; first, Christ Reas. 1 living upon the earth was of the visible Church, but not as an inferior or a member, for then some other visible member must be his head, which is impossible; therefore while he lived upon earth, he was the head of the visible Church. Now what he was, he is; he was so then, and therefore he is so now.  
Secondly, all power is given to Christ both in heaven Reas. 2 and earth, Matth. 28.18. and he is the head of all principalities and powers, Colos. 2.10. And in what respect is he the head of all? but that he might be the head of the Church, as the very reason is employed, Ephes. 1.22. And hath made all things subject under his feet, and hath appointed him over all things: Why? to be the head of his Church. And this is that we mean in that Article of our Faith, when we say, I believe that jesus Christ sits at the right hand of God; that is, that he hath power given him to rule over all things, specially over his Church, to rule and govern it, and to convey all good things to it, as the head to the body.  
Reas. 3 Thirdly, he gives life to the members, and holds all the body together, Col. 2.19. and Ephes. 4.15, 16. therefore he is the head of the body.  
Reas. 4 Fourthly, the Church is guided by the Laws of Christ, both for doctrine and manners; therefore, he must needs be the head of the Church.  
Reas. 5 Fifthly, he is the Saviour of the Church, Ephes. 5.23. and therefore he is the head of his Church; for it is the office of the head to defend, and to see to the safety of the whole body.  
Reas. 6 Sixthly, he is the only vanquisher of all the Church's Enemies, and he doth so vanquish them, as that he himself is freed from Satan's and all other enemy's harms: joh. 14.30. The Prince of this World cometh and hath naught in me: yea, he breaks the Serpent's head, Gen. 3.15. And in the Revelation, there is Michael and his Angels fight with the Dragon and his Angels, and they overcome them. Now Christ is this Michael that overcometh the Devil and all the enemies of his Church; therefore he is the head of his Church.  
Reas. 7 Seventhly, he gives the Spirit to his Church, therefore he must needs be the head of his Church; and he gives the Spirit not only in regard of ministerial duties, as john 20.22. where he breathed on the Apostles and said, Receive the holy Ghost; 
Sit Christus Christiani caput. Aug. lib. 3. cont. Petil. c. 42.  but also in regard of sanctification and inward graces, as Act. 2.4 & this he doth for ever, Eph. 4.11, 12. Now it is the head that conveys Spirit and motion to the body. Therefore seeing every visible Church receives the Spirit from Christ, than he must needs be the head of them.  
Reas. 8 Eighthly and lastly, he is the King, the Husband, the Shepherd, 
Reinolds confer. 5.  the eldest Brother, or first borne of the Church, therefore the head of the Church. So much for the Reasons.  
Use 1 The uses are these, The first Use is matter of Refutation against the Popish Church, for this is a main point of difference betwixt us and the Church of Rome. We say and have proved it, that Christ is the head of the visible Church; they say, the Pope is the head of it, and as they mean it, it is worse than it seems to be, for therein they affirm a double blasphemy against God, 

The blasphemy the Church of Rome doth run into, in saying, the Pope is the head of the Church.  
The blow they give to Christ therein in two respects:  
First, in regard of the body, the Church.   and give two main blows to jesus Christ, to cut him off from being head to his Church, at least they take his Crown from his head. And this they do, first, in regard of the Body, the Church; secondly, in regard of the Head, Christ: First, in regard of the Church, for they say the Pope is the head not of the Church of Rome only, for that were tolerable, if he would content and contain himself within his own Diocese, neither would we much contend with him about his Bishopric: But he looks high, and gapes wide, and saith, like his lying father the Devil, All is mine, that he is the head of the universal Church through the world: A proud challenge easy to be made, but impossible that it should be maintained. You see that it is proved to be Christ's due only, by right to be head of the visible Church; if then the Pope will be head, either he must take it from Christ against his will, 
The Pope is Antichrist.  and so he is plain Antichrist, as indeed and in truth he is: or else he must have it by Christ's grant, and this he pretends to be his Title. But first he hath it not by Christ's grant, for Christ never gave him any such matter; for many hundred years after Christ's ascension, this headship of the Popes was never heard of. Yea, but say they, he gave it to Peter, 

Christ never gave the headship of the Church to Peter.  
Papists plea for the headship of the Pope answered.  
Places alleged by them for this, answered: as Mat. 16.19. And joh. 21.16, 17.   and so to the Pope? I answer, No, Christ gave it not to Peter, nor yet ever meant to give it him, much less to the Pope: First, he gave it not to Peter, for the places which they allege to prove this point serve nothing to this purpose, as Matth. 16.19. Whatsoever thou shalt bind on earth, is bound in heaven, and whatsoever thou shalt lose on earth, shallbe loosed in heaven. This is spoken equally to all the rest of the Apostles, as well as unto Peter; joh. 20.23. Whosoever sins ye remit, they are remitted, etc. Where now is the headship of Peter over the whole Church? So that in joh. 21. where our Saviour saith three times to Peter, Feed my sheep, etc. What a slight ground is this to build the headship of the Church upon? And if they ask then, why Christ should thus press it upon Peter so often? The Fathers answer them, that it is only a special charge binding to Duty (not any universal authority or jurisdiction) pressed thrice upon him, for his former threefold denial of Christ, that so he might be the more careful for the time to come; else the charge is alike to all the rest of the Apostles: for shall we think that any of them were not bound to feed the sheep of Christ as well as he? The Apostle gives this charge to all Ministers 1 Pet. 5.2. Feed the flock of God, etc. Yea, but Peter is the Rock, and upon this Rock Christ will build his Church, 
And Mat. 16.18  Matth. 16.18. I answer, if the Church were built upon Peter, than it was either built upon his person, or upon his Confession; but it was not built upon his person, for then when he died, the Church must have failed too: Therefore the place must be understood of Peter's confession, or of his faith, or of that Christ which he confessed. Christ built his Church on the confession of Peter's faith, because himself was the substance of his confession, etc. Peter's confession of his faith is the Rock, in making known the Church: But Christ himself is the Rock, as being the substance of that his confession, so that the Church is not built upon Peter's person. And if it had, what is that to the Pope? Unless they can prove these two things: First, that Peter sat at Rome as head of the universal Church; secondly, that he intended to leave his headship to the Pope of Rome, and to none other, which is a mere fancy and device of their own brain, for which they have no colour. So then Christ never gave Peter, much less the Pope, this headship. Secondly, 
Christ saith, He never will give it.  as Christ never did give it, so he saith expressly he never will give it, Luk. 22.25, 26. Our Saviour saith to his Disciples, that it was enough for the Gentiles to be Lords, and to reign one over another, but it shall not be so amongst you (saith he) so that Christ checks them for having but a conceit of superiority, so far is he from giving it to any of them. Further, this being a great part of Christ's glory, as he is Mediator, to be head of his Church, he will not give it to any other, Isai. 48.11. My glory will I not give to another. And as Christ never gave this, nor meant to give it to any other; so no man is able to wield or sway it, 
None is able to wield and sway it.  no more than any one temporal Governor can rule all the Kingdoms in the world; no, this power is reserved only to him that made the whole world, and all things therein. So that we see, they overreach in saying the Pope is the head of the universal visible Church. Secondly, 
Secondly, in regard of the Head, Christ.  they overreach as far in saying he is the head; if you ask them what head they mean? They will say only, a ministerial head under Christ, here is some show of modesty: But ask them further, what power they ascribe to him? 
The power and authority that is given to the Pope proveth, that he cannot be a ministerial head as is pretended, but rather a supreme head.  And then they bewray themselves; for they say that the government of the whole Church through the world, depends on him, that he hath power and authority to judge and determine of all causes of Faith and Religion, to rule Counsels, to order Bishops and Pastors, to excommunicate and to suspend, and to inflict other penalties upon offenders; yea, whatsoever concerneth either preaching of Doctrine, or the practice of Discipline in the Church of Christ, the power of governing in all such causes (they say) lies in the Pope. Is this to be a ministerial head? This is rather to be an absolute supreme head. If by head they meant only some chief Governor, the name head in that sense might agree to some one man, in respect of some one particular place, for so the Scripture useth the word in other cases, in the 1 Cor. 11.3. The man is the woman's head, etc. But never in this case, for a man to be the head of the whole Church. 

The Pope is made the Doctor, yea, the only Doctor of the Church.  
The Pope doth what he doth of himself, and not as under Christ; for he taketh not the course prescribed by Christ in that he doth.   This transcendent power by them ascribed to the Pope, is a great part of Christ's own power, and can never agree to any man in the world; for Christ is the only Doctor of his Church, Mat. 23.8, 10. How then can the Pope determine all matters of faith and religion? Is not this to make him a great Doctor, yea the only Doctor? No, say they, for he doth it but under Christ: But he doth it of himself, if the Pope in controversies would take Christ's book, and use prayer to God for direction therein, and in humility and sincere love of the Truth, would examine every cause and so judge, there were some hope that he would do many things well and that he would judge rightly, as in Christ's stead, and so honour his Master, and do good service to the Church: But first, he takes no such course; but mingles with the word, and useth his own Canons in stead of the word; and he is so far from using prayer to God for direction, as that he presumes the truth is tied to his Chair; and therefore that he cannot err in any of his Sentences, likewise he is sinisterly affected to the Truth, framing it to the state and practice of his own Church, and accordingly he judges and pronounces. Secondly, if he should take the former course, yet his reach is not infinite, he cannot judge rightly in all causes of faith and religion, for no one man that ever was (Christ jesus only excepted, and his Apostles) that was able to judge of all Truth; Therefore every Pope in particular must be at least as one of the Apostles, nay he must be as Christ is. For if the Apostles could do it, yet they had fellows, Paul as well as Peter could do this; 
The Pope taketh upon him to judge the Apostles doctrine, and so to be Peter's Master, and so proves himself to be Antichrist. The Pope takes Christ's name upon him, viz. Chief Shepherd. Object. You make the King head of the Church.  But the Pope is without any fellow, yea he will take upon him to judge of the Apostles own Doctrine and writings: so that though he pretends to be Peter's successor only, yet upon the point he takes on him to be Peter's Master, even to be Christ, & so proves himself to be very Antichrist; yea and he not only takes upon him Christ's Office, but he takes his name upon him also; he calls himself the chief Shepherd, which name is proper to Christ only, 1 Pet. 5.4. What is this but to step into the throne of Christ? But they except against us and say, do you find fault with us for saying the Pope is the head of the Church? Why you yourselves make the King supreme head of the Church. I answer, how do we say the King is the head of the Church, as they say the Pope is? No, but we say the King is the head of the Church within his jurisdiction, to see God's religion maintained, Answ. and to see the Church governed by the word, not else. And in this sense the good Kings both of Israel and judah, were always the head of the Church, not in deciding matters of Faith and Religion, for that God's Word decides. But this word, Head of the Church, 
The word, Head of the Church, to be warily used, because not found in the Scripture.  must be warily used, because it is not found in the Scripture; but chief Governor is: and therefore in that sense the King may be said to be head of the Church within his dominions, because under Christ he is chief Governor. Secondly, they except & say, the universal visible Church hath a visible head. Now where is this visible Head, Christ is not visible? I answer; Yes, Christ is visible: for first, though he be not actually seen in this dispensation of time, yet he may be seen. If the King after he is crowned, should keep himself in his Closet all his life time, yet he is a King, and a visible King too, though he be not actually seen of his subjects. So Christ, he is the King of his Church, and is now in heaven, 
Christ the Head of the Church is visible.  where the Saints see him, and where we shall see him too, and that with these eyes of ours; and therefore he is visible, though he be not actually seen of us now. Secondly, I answer, that in some sort he is visible daily in his Church, in the Word and in the Sacraments, especially in the Lord's Supper, in these Christ is amongst us, and in our sight crucified, Gal. 3.1. Thirdly, he was once visible and seen on earth for many years, and shall be seen by every eye at the last day, and that as the head of the Church. Fourthly, his Ministers together with lawful Magistrates, do in some sort visibly represent him amongst us. So that Christ (and not the Pope) is the head of the visible Church, though he be not actually seen every day amongst us. And so much for the first Use.  
The second Use is matter of comfort to God's Church, in Use 2 that Christ is their head, and that many ways. First, 
Matter of comfort to the Church many ways.  it shows the excellency of the Church; secondly, the nearness it hath with Christ; lastly, it shows the safety of the Church. First, it shows the excellency of the Church: for seeing it hath such a glorious Head as our Lord Christ is, therefore the body must needs be glorious too, the greatest Kingdoms and Monarches in the World come infinitely short of the excellency of the Church, even as far as their Governors come short of the excellency of Christ, that is, as far as mortal and sinful man comes short of the eternal and blessed Son of God. As Christ hath a Name above all names, to be the Head of heads, that is, the most excellent and glorious head: so hath the Church in her measure a name above all names, the body of bodies, the most excellent and glorious body in the World.  
Secondly, it shows the near conjunction the Church hath with Christ, and is matter of comfort to the Church in that respect. There is no conjunction so near as this; let any, or all the Societies in the World, show me such a near conjunction betwixt them and their Governors, as is betwixt Christ and his Church. Servants have their Lords, Companies their Masters, Cities their Majors, Subjects their Kings, Sheep their Shepherds, etc. yea, but the Church hath Christ to be her head, and this is the nearest conjunction that can be. Other Governors of other Societies, those that are under them, or conjoined with them in the same Company, may have hurt, and yet they not know of it; or if they know it, they do not affect it; at least if they do affect it, it is but for conscience of their place only. But Christ knows the harms and wrongs that are done to his Church, and affects them as done to himself; Act. 9 Saul, Saul, why persecutest thou me (saith our Saviour:) he took the injury that Saul offered to his Church, as done to himself. And of necessity Christ must needs be sensible of the harms done to his Church, as the head is of the hurt done to the body. It is impossible but that the head should be sensible of the hurt done to the body, and that in regard of itself, as well as of the members. This the Church considers, and receives inestimable comfort by the consideration thereof; for by this they are assured of Christ's nearest presence to them in their afflictions, by means of this near conjunction, and also they are assured that he will relieve them of the wrongs and injuries done unto them, and revenge them on their enemies, as done to himself. And also he will mercifully recompense all our releevers, as if they had relieved him on earth in his greatest extremity. This point is marvelous comfortable to all such as know themselves to be living members of his body the Church.  
Thirdly, this is matter of comfort to us, in regard of our safety, which we have by means of this near conjunction. Christ is our head, therefore we shall be safe: the gates of hell shall not prevail against us, we are builded upon the Rock; and that Rock is Christ, and they shall never prevail against us: if they can prevail against Christ, than they may prevail against us too; but the one is impossible, and so is the other too. Secondly, it assures us that we shall prevail against them; nay, it is passed doing, for it is done already, for Christ our head hath overcome the World, the Devil, and all the powers of darkness: the head being above water, the body cannot possibly be drowned; I have overcome the World, saith our Saviour. Thirdly, it assures us, that certainly we shall live and reign in heaven: for where the head is, there the members shall be also, joh. 17.24. yea, we are already by communication with him in heavenly places, Ephes. 2.6. because he being our Head, is there already.  
The third use is for instruction, that seeing Christ is the Use 3 head of a true visible Church, than we must labour so to esteem him, and to believe in him, to reverence him, and to obey him, as our head. First therefore, seeing it is the nature of the head, to convey life, sense, and motion to the Body: let us therefore wait upon our head jesus Christ, and call upon him for his life and Spirit, and for his direction in all our actions, both for matter of Doctrine and manners, and discipline too; and also let us defy all other directions, and all other counsels, that do not agree either particularly, or at least in the general with his revealed will: all directions therefore that are against Christ, and against his Word, though it were brought to us by an Angel from heaven, we must not receive it, but stand at defiance with it: and we must submit ourselves entirely to the Sceptre of the Word and Spirit of our Head Christ. It was Israel's perverseness, 1 Sam. 8.7. and the jews wilfulness, Luk. 19.14. that they did refuse to have Christ to be their head and to reign over them, and therefore he refused them to be his Body: therefore what direction soever Christ tenders unto us, we must obey it; and whatsoever is against the directions of Christ, we must defy them. And secondly, seeing Christ is our head, therefore whatsoever life or direction we have in spiritual things, we must acknowledge the Fountain of them, that we have them not of ourselves, but from him only; for of his fullness we all receive grace for grace, joh. 1.16. and without him we are able to do nothing, joh. 15.5. and by him we are able to do all things, Phil. 4.13. Mark how sweetly these places agree together, we receive all from him, without him we can do nothing, by him we are able to do all things; therefore whatsoever good things we have, spiritual life or graces, we must receive them thankfully, embrace them sweetly, use them graciously, to the honour of thy head, and the good & comfort of thyself, and thy fellow-members: so likewise for unprofitable members that dishonour our head, we should pray that our head, Christ jesus, would either make them profitable, or else cut them off; and also that he would be pleased to purge from his body, the noisome humours, as sin and superstition, that so he may have a sound and a healthful body. Thirdly and lastly, seeing Christ is our head, therefore as he hath a gracious care for our safety, so we should be as careful to preserve and maintain his honour and glory, we should rejoice when we see his honour and glory advanced, and we should mourn and be grieved when we see it opposed. And so likewise we should be affected with the good or harm of our fellow-members, 1 Cor. 12.25. we should be careful to bring one another to heaven, and not be careless whether they come thither or no.  
Use 4 The last Use is this, hence we have a sufficient warrant, that the Church of England is a true visible Church, because Christ our head, spiritual life, and the Doctrine of Salvation, is found truly in our Church. But our adversaries except against us; First, say they, you have not Gods ordinances amongst you, and therefore you have not Christ to be your head? We answer, that they must show us out of God's word that those are the ordinances of Christ which we want. But say they, you have Antichrist to be your head, for you have many things from him? I answer, we defy him as much as they do together with his doctrine we defy his practices and courses, if we have, or use any thing, that he doth or hath used before us: first, it is either no matter of substance, but only some passage or carriage or circumstance, either in worship or government: or secondly, they are such things as were used in purer time, and Churches before Antichrist: or thirdly, it is of the best, which that Church being in Apostasy, that is, having been a Church, and still pretending to continue the same, hath reserved, for still they have some good things, and profess some good truths: Lastly, at least it is throughly cleansed from their superstition and idolatry. So that still we having Christ to be the head of our Church, and his spiritual life, and the Doctrine of salvation being found amongst us, and begetting spiritual life in many of us, we must needs be a true visible Church. And so much for this point.   

The twelfth Lecture of the Church.  
THe third point propounded to be spoken of concerning the finding out of a true visible Church, was touching the members of it; for as I showed you, the Church being a body, and that every body consists of certain members, therefore if we would exactly know the body, we must know the members: Now the members were taken either in a more general sense, including the head; or else in a more strict and particular sense being considered, as a divers thing from the head: now because we would carry the matter fully before us, we took it in both those senses, and having spoken of the members of the Church in the first sense (where we showed that our Lord jesus Christ was the head, and the only head of the true visible Church,) now we come to speak of the members of the Church in a more strict and particular sense, 
The second thing considerable in the third thing touching a visible Church, viz. the members thereof in a more strict sense; and they are of three sorts.  being considered as a divers thing from the head. And thus considered, the members are of three sorts: First, some are members by right only, and not by possession; secondly, some are members by possession, not by right; and thirdly, some are members both by right and by possession.  
First, some are members of the visible Church by right only, not by possession; for some members have a good right in the body of the visible Church, and the privileges thereunto belonging; 
The first sort, and of the diverse kinds.  but yet are not actually possessed of them. And of these there are diverse kinds; irst, generally all the elect of God living upon the face of the earth, that as yet are not called; for the Church is theirs, and the Word is theirs, and the Sacraments are theirs, and the Ministry is theirs, the Lord specially intending his own ordinances to the benefit of his chosen, though indeed they themselves be notable so much as to know their own right in them, much less are they able to reach forth their hands to claim it and enjoy it: yet because the Lord hath appointed them to be heirs of salvation, and therefore consequently he hath appointed them a time in which he will call them to the outward profession of the saving faith, therefore in respect of the purpose of God they are by right, true members of the true visible Church, though they be not as yet actually possessed of it. And thus one and the same man may be at one and the same time, a member of the Church malignant, and Synagogue of Satan in his own practice and profession; and by right (in respect of God's purpose) a true member of Christ's true visible body. This was the case of Saul, who by his practice was of the malignant Church, and persecuted the true Church of God, and yet by right he was a member of the true Church of God.  
Secondly, those that are members of the true visible Church by right and not by possession, are such as only have heard of Christ and of the Gospel, and are endued with some little smatch of religion, yet they are but entering into the Church, only their feet are in the Porch, they are not yet come within the holy place, they have not yet received the Sacrament of Baptism, which is our admission into the visible Church; so that after that time, the Church doth acknowledge us from thence forward to be her children; and we acknowledge her to be our mother, and so we are incorporated, and become members of that body. So then those that have only heard of Christ and of the Gospel, and have some little smatch of Religion, they cannot justly be said, to be members by possession; yet notwithstanding because that by the sweetness of that little Religion they have, they are whetted on to an hunger and thirst after more, and do unfeignedly seek and desire to be further partakers of the Church's Communion; therefore they are in respect, partly of those beginnings and tastes which they have of Religion; and partly of those desires to be further partakers of the Church's communion; they are, I say, in this respect true members of the visible Church by right, though not by possession; of this sort were those in the primitive Church, which were called Catechumeni or Novices, that began to be instructed in the grounds of Religion, that upon their further growth and fitness they might soon after be made partakers of Baptism, and so become members by possession: It is in this spiritual building, as it is in the building of a material Church, which is built of stones, whereof some are laid already, and so are parts of the Church by possession; others are only taken out of the Quarry, and are under the workman's hand in fitting and preparing for the building, and are not yet placed within the building as the others are, and so are no parts by possession, yet these stones because they are not only appointed, but also being in the Workman's hand a fitting for the building, therefore they have a place by right in the building; So likewise it is in the spiritual building of the Church, there are some members that are placed in the Church already, and so are members by possession, of which we shall speak in their due place; others there are that are a fitting and preparing under the workman's hand, that Faith may be wrought in them, that so they may afterward be baptised & become members of the church by possession, as it was with those Novices in the primitive church: Now that these are members by right, before they are baptised, the reason is very good, for put the case that these should dye before they be baptised, shall we say, they are damned, or that they died out of the Church? God forbid; But rather we must say that they died within the Church, though not by possession, yet by right, and so were saved.  
A third sort that are members by right, though not by possession, are the seed of the faithful that die before they can be conveniently baptised: I say, before it can conveniently be had; for if it be neglected or contemned, where it may conveniently be had, it is sin: but if it cannot conveniently be had, and so they die before they be baptised, these are members by right, though not by possession; they have no possession among the members of the Church, because they are not baptised; yet being borne within the Covenant, we are charitably persuaded that they are a holy seed, and we must acknowledge them to have a right among the members of the visible Church.  
A fourth sort are those that have true repentance and faith in Christ, begotten in them in an extraordinary manner, as amongst the Turks and Infidels; but yet do not know any other to join with them, nor for them to be joined with, if they did know any such, and might conveniently join with them, they would: of these we are charitably to be persuaded, that they are members by right, though not by possession.  
Lastly, there are some that have been possessed, as members of the Church, and yet either of their own accord have made a voluntary separation, and so have dismissed themselves, as Schismatics do; or else they are excommunicate by the Discipline of the Church, and so are dispossessed by others for some sin; these afterward, if they repent of their schism, or of their sin, and desire to be restored into the Church again, though they die before their second admission, yet still we are charitably to be persuaded, that by right they are members of the Church, though not by possession.  
The second Branch is, 
The second sort.  that some are members by posfession, and not by right, and they are such as are baptised and planted in the Church already, but have no true right nor title to it; for after they have gotten to be members by possession, they grow lewd and profane in their lives, and so by right they are no members of the Church. They are so but by intrusion and usurpation, and have gotten possession by colourable and fraudulent means, pretending to be that they never were, that is, that they are true believers, when indeed they are not, nor ever were such; for if they were, they would bring forth better fruits. 
And of this two sorts.  Of these there are two sorts; notorious offenders, and secret hypocrites. First, notorious offenders, such were the sons of Eli, 1 Sam. 2.12, 17. they were members of the Church by possession, but they were such notorious wicked men, so that they made the offering of the Lord to be abhorred; therefore they were not members by right. And such are many amongst us, that were baptised in their infancy, but when they are of years, they show themselves openly profane, and of dissolute lives; their Baptism gives them possession, but their profaneness and dissoluteness of life utterly disables them from having any right at all in this body; for if they had their right, they should be turned out. But you will say; So they are cast out when they are once known to be such, and then they are not members by possession neither. I answer; It is true, they are so where matters are carried as they ought to be, but yet sometimes the Church is in a weak case, and hath not this power, their hands are tied, and they cannot do it; or else if they have power, sometime they are negligent, and do not exercise that power they have; or if they be forward in it, yet at least there must be a time for admonition betwixt their discovery and casting out, and so still for a time they are members by possession, but yet not by right.  
In the second place, there are some secret hypocrites that are members by possession, but not by right; and these are all such as are baptised, and accordingly go on in an outward conformity to the laws and government of the Church in outward show, as well as true believers, but yet are not such, for within they are full of wickedness, and have not that true faith in their hearts which outwardly they profess: like to judas that professed himself to be one of Christ's Disciples, and a member of the true Church, and outwardly carried himself as a true believer; but yet within he was a devil, and a child of perdition; no member of the Church by right, though he were by possession. It is with them in this case, as it is with a man that wrongfully possesseth an house, all the while that it is not discovered, he is accounted the true possessor of that house: but afterward when it is proved he is not so, than he is thrust out; so that though he had possession, yet he had no right to it: so these hypocrites profess themselves outwardly to be true members by possession, and are so accounted of others, yet they are not that within, which outwardly they profess; and therefore are no true members by right.  

The third sort.  Thirdly, there are some that are members both by right and by possession too, and so are only the faithful that make profession of the saving faith, and none but they, Rom. 10.10. If they believe with the heart, and confess with the mouth, they are true members: for faith gives us right to be true members of the Church, and the outward profession of this faith gives us possession of it: so that only the faithful making profession of their faith, are true members of the visible Church by right and by possession: I will give you an instance of all these kinds of those that are members by right, and not by possession, and also of those that are members by possession, and not by right; lastly, of those that are members both by right and by possession. In Matth. 21.29. there is a Parable of the two sons; the eldest son he was bid to go and work in the Vineyard, and he said he would not, but afterward he repented himself and went: here was a member by right, though not by possession then, because he refused to go: in the 30. verse, there is the younger son that was bidden go, and said he would, but went not; there was a member by possession, because he said he would go, but not by right because he went not. So likewise the Scribes and pharisees, Mat. 23.3. made show to be members of the Church, but by right they were not; for they said and did not. Lastly, members by right and by possession too, so were all the Prophets and Apostles, so was the Prophet David, Psalm. 116.10. I believed (saith he) therefore I spoke: and so was the Apostle Paul, and the rest of the Apostles, 2 Cor. 4.16. We believe, and therefore we speak. We believe; here is our right: therefore we speak; here is our possession. So that in these instances we have examples of these three sorts of members. Now the matter of greatest doubt and most consequence, is concerning the wicked, how they can be members of God's Church; therefore that is most to be insisted on. And for the better understanding thereof, I will draw it into an Observation.  
And the Observation is this; Doctr. That Hypocrites and castaways may be, and are oftentimes members even of a true visible Church: for proof of this you shall hear it witnessed out of their own mouths, Luk. 13.26. We have eaten and drunk in thy presence, and thou hast taught in our streets, etc. Therefore they were members of the true visible Churches, and yet they were Reprobates; for our Saviour saith unto them, vers. 27. I know ye not, depart from me ye workers of iniquity. And so Matth. 7.22. they shall say to our Saviour; Have not we by thy Name prophesied, and by thy Name cast out Devils, and by thy Name done many great works? And yet our Saviour shall say unto them; I never knew ye, depart from me ye workers of iniquity. These were members of true visible Churches, and yet they were hyprocrites and castaways: so ye have heard it from their own mouths. Now take it from a surer witness, out of the mouth of our Saviour himself, in that Parable, Matth. 13.47, 48. where the kingdom of heaven is compared to a draw-Net cast into the Sea, that gathereth all kind of fish good and bad. Here it is so clearly laid down, as if the Parable had been framed of purpose to prove this point. I will not stand here to prove, that by the kingdom of heaven is meant the visible Church, though the place would bear it well enough, but it signifies plainly the preaching of the Gospel, or the Gospel preached, whereby a Church is gathered and fitted for the Kingdom of heaven: for in that sense it is taken in vers. 31. Now understand the comparison thus; Like as a draw-Net that is cast into the Sea, gathers of all kinds good and bad, so the preaching of the Gospel is cast forth into the World, and gathers all kind of men, good and bad, chosen and reprobates, hypocrites and true believers, all are gathered by this Net, into the outward communion of the faithful, and as the bad fishes are part of this draught; as well as the good; so the wicked outwardly gathered by the Gospel, are also parts and members of the visible Church, as well as the godly. So likewise another Parable we have to prove this point, joh. 15.1, 2. In the first verse our Saviour saith, I am the Vine; and in the second verse he sets down two sorts of branches; some that abide in him, and bring forth fruit, and these are the faithful: others that bear no fruit, that are taken away, what are these but hypocrites and castaways? Therefore they are parts of the visible Church as well as the faithful.  
Object. But, will some say, Was there ever any hypocrite or castaway a true Branch of Christ? then belike the true branches, that is, the true members of Christ, may be cast away.  
I answer; None are in Christ, Answ. but such as are engrafted into his body: now some are so engrafted, as that they receive juice and life from the root, and they are the faithful: others are so engrafted, as they receive juice only from the bark, and so never thrive, but only continue in show for a short time, a year or two, etc. and then fall away, and these are hypocrites. The faithful that are engrafted into the body of Christ, they receive juice and life from him and can never fall away: but hypocrites and castaways, they are but grafted into the bark, that is, into the outward communion, and so receive juice only, and continue for a time, but afterward they fall away: so we have seen it proved by Parables. See it likewise proved by examples, and that will make it more plain; and in alleging these examples, I may propound these two things: First, what Church ever was there, but had some wicked men in it: and secondly, what wickedness was there ever so great, but it hath been found in the members of some visible Church or other, as by these examples may appear. Look into Gen. 4.3. Cain was a member of the visible Church, his outward conformity to religious duties proves it; for he brought his offering to God, and yet he was a wicked reprobate. So Gen. 9.18. Ham he was a member of the visible Church, for he was preserved in the Ark, and yet he was an accursed wretch as we may see in the 25. verse. If we look into our Saviour's chosen Disciples, they were certainly a true visible Church, else there was never any in the world, and yet there was a judas a member of it and a Devil, joh. 6.70. So if we look into those Churches in the Revelation, 2. and 3. Chapters, many of them were full of wicked and ungodly men in one kind or other. The Church of Corinth may be a witness of all this; there were carnal people, 1 Cor. 3.3. there were fornicators, and one in the highest degree, an incestuous person, 1 Cor. 5 1. so there were depravers of the Doctrine of the Resurrection, 1 Cor. 15.12. And for the Lords Supper, how horribly did they abuse it, 1 Cor. 11.21. yet for all this though there were such notorious offenders in it, it was a true Church: So likewise if you would find out false brethren, you shall have them in the Church, Gal. ●. 4. So for heretics you shall have them in the Church too, 1 Cor. 11.19. there must be heresies amongst you (saith the Apostle) And Reuel. 2.6, 14, 15 in the Church of Ephesus there were the Nicholaitans. And so in the Church of Pergamus, there were they that maintained the Doctrine of Balaam, and the Doctrine of the Nicholaitans: So for Schismatics, they are in the Church too, before they are separated, 1 Cor. 11.18. There were dissensions amongst them. Nay, I will say further that Antichrist may be a member of a true visible Church; The Text intends he must be so, 2 Thes. 2.4. He must sit in the Temple of God: diverse Divines tire themselves with opinions upon this place. Some say he must sit in that which was the temple of God; but that answers not the meaning of the words, for he must sit in that which is the Temple of God. Yea, but say others, he may sit in that which is the Temple of God, because some faithful lie hid within it; but this cannot be the meaning of it, for it is meant of a visible Church, as if he should say, Antichrist shall sit in that which is the Temple of God, that is, in a true visible Church; till he be utterly corrupt, and fully discovered. And no question but that many years after Antichrist fate in the Church, it was a true Church. So that it is plain that hypocrites and castaways in the highest degree, are & may be of a true visible Church.  
Reas. 1 The Reasons of the point are these: first, the nature of the Gospel requires it, that some members of the Church should be reprobates and castaways, for the Gospel, 2 Cor. 2.16. is the savour of death unto death to some, and to others it is the savour of life unto life; to the wicked it is the savour of death unto death, the sweetness and the comfort of the Gospel drawing them on to profess and to embrace it for a while; but the hardness of the practice of it makes them to give over, and to fall away at last, and so it becomes a savour of death unto them.  
Reas. 2 Secondly, the excellency of the Church, and of a Christian profession is such, that generally all men desire to be of it, and therefore even the wicked would seem to be such; and so they join to the outward Communion of the Church, though they be but Reprobates and Castaways.  
Thirdly, it is the corruption of men's hearts to be satisfied and to rest in shadows, but leaving the substance; so Reas. 3 that if they be baptised and so received into the Church, they rest in that and go no further, foolishly flattering themselves that all is well, when as yet they want the substance of Baptism, and so whereas they think, that they are in the way to Heaven, they are in the high way to hell.  
Fourthly, it is from the subtlety and malice of the Devil; Reas. 4 he it is that sows the Tares amongst the good Corn, Matth. 13.28. he seeks above all the disgrace and spoil of the Church; and this he knows, he cannot do more, than by drawing the members and professors thereof into hypocrisy and wickedness.  
Fifthly, else there should be no hypocrites at all, unless Reas. 5 they be found in the Church: For he cannot be an hypocrite unless he make profession of the faith, and so be of the visible Church.  
Sixthly, the visible Church consists only of men, now Reas. 6 men cannot see the heart, and therefore if Hypocrites join to the Church, she cannot disburden herself till she know them by their outward courses; and therefore till then she is constrained to nourish them as her own members: hence it is that reprobates and castaways are in the visible Church.  
Seventhly, it is for the trial of the faithful; and therefore Reas. 7 hypocrites, Heretics, and false Brethren are amongst them, to prove them as the Apostle saith, 1 Cor. 11.19. God will try us whether we will follow him in his word, or them in their heresies and fancies, and therefore they are amongst us, even as the Canaanites were left among the Israelites to prove them, whether they would keep the ways of the Lord or not, judg. 2.22. and Chap. 3.1.12.  
Reas. 8 Eighthly, God's goodness and readiness to all, intendring to all sorts the means of grace is another Reason of it. Matth. 22.10. all both good and bad were brought into the wedding Feast, he would have the bad to come as well as the good, that they might have the tender of grace: and hence it is that Reprobates and castaways are in the visible Church.  
Reas. 9 Ninthly, it is so, because God would have the Arguments of his justice upon hypocrites within his Church, that the faithful seeing it practised upon them, it might strike a greater reverence of God into their hearts, Matth. 22.13. 1 Cor. 11.30, 32. that when the wicked are punished, the righteous may take warning; therefore there are Reprobates in the Church.  
Reas. 10 Lastly, such must be in the Church, that Discipline may be exercised in cutting them off: 1 Cor. 5.4, 7. and 2 Cor. 2.7, 8. such must be delivered to Satan, that they may be won if it be possible; or at least that the faithful may be admonished by their example, and may take heed by their reproaches and censures: for when the wicked are punished, the righteous will beware.  
Use 1 The first Use teacheth us, that if Hypocrites and castaways may be, and oftentimes are members of a true visible Church, than we are not to look for such a pure and perfect estate of a Church in this World, that it should be without hypocrites and ungodly men in it. So long as we live here in this World, good and bad, Wheat and Tares, are promiscuously and confusedly scattered and mingled together; the utter and thorough separation of them is respited to the end of the World. It passeth the skill and power of man to do this, it is to be done by the Angels at Christ's direction when he comes to judgement. Matth. 13.39, 40. It is true that a separation from the bad must be endeavoured by us here in this life, so far as they are known to us, and so far as we are able to separate. But first it is impossible for us to know all that are wicked; secondly, for those we do know, it is impossible also to be quite separated from them, for than we must go out of the World, as the Apostle saith, 1 Cor. 5.10. howsoever some heretics (as the Donatists) have maintained, that the visible Church consists only of the elect and chosen; and some of our Divines have used the same words; but the heretics meant it in one sense, and our Divines in another. The heretics intent it as they speak it, and so it is not true; but our Divines mean it principally of the Church invisible, and so it is true, that none but Gods chosen are members thereof: and when they do apply it to the visible Church, they understand it of the living, abiding, and fruitful members of the Church, and so it is true too, that none are living members of the visible Church, but the chosen, but yet there may be rotten and dead members too.  
Secondly, this teacheth us what to esteem of such as Use 2 make profession to be of the Church, and yet their lives are not answerable to their profession, shall we say presently, they are none of the Church? Certainly we must judge of them as members at least by possession, and for aught we know, they may be members by right too. It is very hard and impossible for man to judge who is an hypocrite, and who not; because that though hypocrites may discern themselves by notorious falls, yet the faithful sometimes fall as dangerously as they; and therefore we must leave that to God, who only knows the heart; in the mean time we may safely say, that they are members by possession, and for aught we know by right too. This is harsh in many men's ears, but yet the Doctrine is true and sound, and the exceptions against it are easily answered. The first exception is this; How can these be members of the true visible Church, and yet are not members at all of the Catholic Church? I answer: Yes, they are of the Church to us, both because they seem so, and in charity we are to hold them so, till we see the contrary. Yea, but doth not the Apostle say, 1 joh. 2.19. They went out from us, because they were not of us. I answer, this is spoken of them after their falling away, but yet while they abode with them, they were members by possession, 
Hyper. method. 574.  though not by right: and it is confessed of the Apostles, that judas had obtained fellowship with them, and was numbered amongst them; beside, 
Additum diminuens.  visible is additum diminuens, that is, it addeth not to the thing, but diminisheth from the strict acceptation; so that the wicked reprobates and castaways may be of the true visible Church, though not of the true Church simply. The second exception is this: How can they be the members of the Church, the body of Christ, seeing they have not Christ to be their Head? for Christ is the Head of no Reprobate. I answer; Yes, they are members of that body whereof Christ is the Head, though simply he is neither Head to them, nor they members to him, but he is the Head properly of the faithful in that body; and therefore proportionably he is reckoned the Head of the whole. Besides, the wicked pretend and counterfeit themselves to be the members of Christ, but Christ never pretends and counterfeits himself to be their head; and therefore though head and members be relatives, yet it is so that they may be members of him in their sense, and yet he no way pretending to be their head. Lastly, he is their head in that sense that they are his members, that is in the show of the world, and in their own pretence, though not in his. The third exception: But how then is the visible Church the Kingdom of heaven? for so it is called many times in the Scripture. I answer; First, it is said so in respect of the faithful that are in it; secondly, it is said so, because there is the means, to bring all, even the wicked to heaven; thirdly, they do all outwardly profess to be Citizens of heaven, and are so to be reputed, till there be evident proof to the contrary, and then they are to be cast out. Fourth exception: But what if all be hypocrites, is that a true visible Church? I answer: It is impossible; for where the Word is truly preached, it cannot be but that there are some that▪ do sincerely profess. Secondly, I say, that if it were possible, yet till it be discerned to be so, it is to be held a true visible Church. The fifth exception: Yea, but you confess yourself, that though they be members, yet they are not living but dead members; and will any man say, that a dead member is a member of a living body? I answer; Yes, even as a rotten branch of a tree, till it be cut off, is a member of the tree as well as the soundest. In Reuel. 3.1. the case is avouched in this very kind; the Church of Sardis is said to be a dead Church, because it had dead members, and yet it was a true visible Church. And so they may be members by possession and by show, though they be dead members, and so by right are not members, for that belongeth only to the faithful.  
Thirdly, this teacheth us, that we should not be rash, to Use 3 condemn a Church for to be a false Church, or no Church, because it hath in it many hypocrites and wicked members, for you see that true visible Churches have always hypocrites in them. It is true that a Church full of hypocrites may be called, and doth well deserve to be accounted a corrupt and an unsound Church: yea, 

A Church cannot be denied to be a true visible Church, though there be an hundred hypocrites in it to one believer.  
The Brownists objection of our Church being a profane multitude, answered diverse ways.   but so long as there are some it, and of it, that do openly profess the saving faith in sincerity, though otherwise it be full of wicked men and hypocrites, it cannot be denied to be a Church, yea a true visible Church, though there be a thousand hypocrites to one true Believer. This matter concerns us nearly, for it is one of the main Reasons alleged by Browne and Barrow and Greeneway and the rest of the separation, to prove us to be a false Church. Oh, say they, your Church is a profane multitude, promiscuously mingled together of good and bad, all were admitted together into the Church, and so you continue in it without separation. I answer, If it were so, this might prove us to be an impure and corrupt Church, but not a false Church, so long as we have the Word, and Sacraments openly embraced and obeyed by some amongst us, we are still a true Church, though we should be in a miserable and fearful estate, because the wicked, if they were not rooted out would be likely at length to overthrow the Church. But secondly, we answer; It is not so: For first for admission, we receive none into our Church, that are professedly wicked, for our baptism is administered to none, but upon solemn protestation and promise of the profession of the saving faith, and obedience to the same: Now because they are received into our Church being young, therefore this promise is not made by themselves, but by sureties; and when they come to years, such sureties as are conscionable, and likewise the Ministers call upon them to consider and perform their promise made in baptism: so than first our Church admits none, but such as make solemn protestation of faith and obedience. 
Object. You let wicked ones continue in your Church without separation.  And secondly, whereas they allege that we let the wicked continue in our Church without separation, whereas we should cut them off when we find them to be hypocrites. I answer, we do separate, as much as in us lies, for we labour to have them separated from us, and also Answ. 1 we labour to separate ourselves from them. First, we labour their separation from us, desiring their removal, bewailing their wickedness, and our condition that live in Mesech and Kedar, and reproving them for their sins; and if that will not serve, complaining against them to those that are in Authority, that they may be excommunicate, and withal we are instant with God by prayer to stir up the hearts of such as are in Authority to execute his Ordinances upon them: we do what we can to separate them from us, and it comes sometime to pass, that many are so separated from us; but if they should not, that indeed were the Church's sin, and a foul sin too; yet it destroys not the true being of our Church. Secondly, Answ. 2 if we cannot get them separated from us, yet we separate ourselves from them, 
Hyp. 577. 580. etc.  and that is the separation that the Scripture so much beats upon in private persons, as we are more conscionable, so we do more separate from them, from their wills, affections and courses; yea, we must separate as much as conveniently we may from their persons, at least from their sins, which for our parts we are persuaded to be the chief separation that the Scripture intends. Yea, but this is a secret separation, say they, under hand, not openly known. Nay, this is a notorious and known separation: For first, it is ingenuously professed on our part, to the moving of their after-hatred and despite against us; we disclaiming them that are lewd, swearing and profane wretches, and that openly, not caring who know it; and likewise it is known on their part, they upbraiding us therefore very reproachfully, with the names of Puritans, Precisions, holy Brethren, and such like, because we will not accompany with them, if this be not an holy and a plain separation, What is? I marvel then, the matter being so notorious, that they are not ashamed to say, that we do not separate from the wicked: this therefore is an horrible slander. Yea, but say they, ye should separate from them in the Assemblies, from the Word and the Sacraments? I answer, rather the wicked should separate from us in these things: where the Assembly and business are naught in themselves, 
Bernard against Brownists. 1034. where the assemblies are bad, there the good must separate; but where the assemblies be good, there the bad must separate.  as at Playhouses and such like, there the good must separate: but where the Assembly and business is good in themselves, there the bad must separate; and the reason is good, for it is none of theirs, and the good must tarry and be present, for it is their own right; and it is sin to refuse God's ordinances for the pollution of others, 1 Sam. 2.17.24. Yea, but say they, Can your holiness sanctify them? If not, than your Congregations are profane. I answer; No, our holiness sanctifies not them, yet our holiness being true in us, and openly professed and practised, it shallbe enough to make us a true visible Church, yea, and an holy Congregation in God's acceptation, and in the charitable estimation of our Brethren. Yea, but say they, their filthiness defiles you, and your holy things; either really, or at least by imputation? I answer; they defile these holy things to themselves indeed, Numb. 19.22. compared with Hag. 2.14, 15. and Titus 1.15. but not to us, so long as by faith we receive them; neither can they defile us, so long as we communicate not with them in their sins, no not so much as by imputation, Galath. 6.3.15.  
The fourth Use. Seeing wicked men and Reprobates Use 4 may be members of a true visible Church, this may teach us to be wise as Serpents, to try before we trust, be not too credulous to believe every show of profession. Our Saviour saith, Matth. 7.15. beware of false Prophets that come to you in sheep's clothing, but inwardly they are ravening Wolves, etc. And the Apostle john, 1 joh. 4.1. bids us, Believe not every Spirit, but try the Spirits whether they are of God or no. And for this end the gift of discerning of Spirits is given to the Church, 1 Cor. 12.10. therefore let every one of us labour to be wise in this kind.  
Use 5 Lastly, this teacheth us, that seeing Hypocrites and castaways may be members of a true visible Church, we must therefore take heed that we be not carried away with this common error, that because we are members of a true visible Church, and have been baptised; therefore we shall certainly be saved. But take heed, fifth and examine, and be always digging into thine own heart, for fear of hypocrisy; for though thou makest a good profession as thou thinkest, yet there is that corruption in thy heart, which if it be not ripped up before God daily, it will betray thee, and prevail against thee to fall away, as many do in these days. Let us take heed therefore, as the Apostle doth admonish us, Heb. 3.12. That there be not in any of us, at any time, an evil heart and an unfaithful to depart away from the living God. As great and as bright stars as thou art have fallen from heaven; therefore, as the Apostle saith, Let every one that thinks he stands, take heed lest he fall; not that he which doth stand can fall, but he that thinks he stands, take heed lest he fall. Try therefore, and examine thyself daily, fifth hypocrisy out of thy heart; that so as thou art a member of the Church by possession, so by thy standing and continuing in the faith, and the sincere profession thereof, thou mayst show thyself to be a member by right too. And so much for this point, that Reprobates and Castaways may be, and often are members of true visible Churches. And so much likewise be spoken of the members of the Church.   

The thirteenth Lecture of the Church.  
AFter that we had spoken of the definition of a true visible Church, in the first place, and in the second place of the causes of it, we came in the third place to speak of the members of it, wherein we handled such points, as it pleased God to afford unto us. 
The fourth general thing considerable in a visible Church, viz. the Marks of it.  Now we come in the fourth place to speak of the notes and marks, whereby a visible Church is discerned to be a true Church of God. We know that all Soldiers have their Banners and colours under which they fight, and so hath the Militant Church, the Soldiers of jesus Christ, her Colours and Banner to fight under. So likewise every Corporation and Company have their Arms and Liveries, whereby they are distinguished from all other Companies: yea, we know that every Lord and great man hath his Badge and Cognisance, whereby his servants and attendants are to be known from other men's. So the Lord jesus Christ, the Lord of Lords, the great and glorious God of heaven and earth, hath his Badge and Cognisance whereby his Servants are distinguished and discerned from all other, from the servants of sin, and from the servants of the world, and from the servants of men. True it is, that the Church invisible is known to God alone, because none but he is the Searcher of the heart: But the Church visible is therefore called visible, because it hath certain sensible notes and marks set upon it, that at the sight thereof it may be known to be the Church of God. I do not speak here of the inward, marks which God doth set secretly on his Children; as that they are borne of God, joined by faith unto Christ their head, endued with the Spirit of Adoption assuring them of God's favour, and persuading them to holiness, and an inward love and affection to the Brethren; for by these they are only known to God and to themselves: but I speak of outward marks whereby they are known to others, such, as that thereby the world may take notice of such a congregation so marked, that they are a true visible Church of God. This was a matter practised in the former Testament, and prophesied for the latter, Isai. 19.19. that the visible Church should be thus marked out. And surely it is very necessary, 
Reason's why there should be Marks of the Church.  that there should be such outward tokens and marks to discern it by: First, in respect of those that are within the Church, for the surer confirmation of their hearts, that they are in the right way; as also for the public testification of faith and Religion to be in the world. And secondly, in respect of those that are without, for many arrogate falsely the name of the Church unto themselves, as false Prophets, and Heretics, and Schismatics; all which may be discovered plainly by these marks, that they are not such as they pretend themselves to be, as also because some of them that are without, belonging to God's election, by these marks discerning the true Church, may thereby be alured to join to her Communion, and so be brought to God; that all the rest may be left utterly without excuse, that being showed by such palpable and plain evidences which is the true Church, out of which there is no salvation, yet they wilfully refuse to assemble thereunto: what is to be thought of such, but that they are rebels against God, and enemies to Christ's Kingdom, that when he displays his Banners openly, they will not come into the fight on his side, but take part against him?  

Two qualities of these Marks, to make them legitimate.  Now these outward marks have certain qualities or properties belonging to them, which wheresoever they are found, they make these marks legitimate, and to be acknowledged to be true and sufficient, else they are not to be admitted. Now these qualities or properties belonging to these marks of the Church are two, first that these marks and notes of the Church must be essential to it: secondly, that they must be better known to us than the Church itself.  
First, they must be essential, that is, 
The first quality and  such as concern the very being of the Church; some concern the well being of the Church, as Discipline and such like, which wheresoever it is found, it makes that Church more pure, sound and perfect, than other Churches that want th●m. But the marks we seek after are, such as concern the very being of the Church; so that wheresoever they are found, there is certainly the true being of a visible Church; and also wheresoever the Church visible hath any true being at all, 
It is attended with three other tha● 〈◊〉 subordinate to them.  there are these found. And this quality is attended with three others that are subordinate to it, and follow consequently upon it; as first, these marks must have this being, that as they are essential to the being of the Church, so they must be common to every Church visible throughout the world, for if any Church be without them, than they are not sufficient marks: secondly, they must be proper to the Church visible, and to no other Congregation in the world; for if these marks agree to any other Congregation, there is no certainty in them to find out the Church by them: Thirdly, they must always be joined together, so that wheresoever there is a true visible Church, there are these marks, and wheresoever these are, there is a true visible Church: for if at any time they be asunder, then there is a time when a Church visible is not to be discerned from other Congregations. I do not say, they are always found in the same degree: but sometimes more, sometimes less, always in some measure. And this is the first quality of these marks, with the subordinate qualities that follow upon them.  
The second property or quality of these marks, 
The second qual●●●● of these marks.  is that they must be better known than the Church itself, for to seek out a thing unknown, by that which is as much unknown; or a thing little known, by that which is less known, is a thing preposterous and absurd, we are never the nearer: but if we would seek out a thing wisely, we must seek that which is unknown, by that which is known; and that which is but a little known, by that which is more known: for that which I know another by, must be better known to me than the other: as for example; If I know a man by his face, or by some wart or mole upon it, than I must know that better, or at least have a more particular impression of it in my mind, than of the man himself: So the notes and marks of the Church must be better known to me than the Church itself. And both these marks and notes must concur together, for being a certain mark it must be first able to direct us to the thing we seek; and secondly, such as may not deceive us therein: if it be a thing well known, and yet not essential, it may direct, but it is apt to deceive; again, if it be essential, and not best known, as it is not apt to deceive, so it is not able to direct, therefore they must both concur together. So then the issue of all is this; That whatsoever things do so belong to a visible Church, that being examined by these notes, they will stand answerable thereunto; these and none other are to be acknowledged, right marks thereof. 
Vrsin. 582. Vogel. 727.  Now there is none that will hold the touch of these notes, but these three, the Word preached, the Sacraments administered, and thirdly obedience professed to that which they both require; which because it is the main substance of all that which is spoken touching this point, we will deliver and handle it by way of observation.  
Doctr. The observation is this, That the preaching of the Word, and the administration of the Sacraments, and profession of Obedience to the requiring of them both (that is, to that which they both require) are the chiefest and most infallible marks of a true visible Church. 
Calvin. inst. lib. 4 cap. 1 sect. 10. in Acts 2.42.  I do not say, that they are the only marks for many other are assigned, and may be admitted, but not upon these properties afore mentioned; for they are not essential nor better known than the Church itself, as these are; therefore these are the chief and most infallible marks. For proof of the observation, look into Matth. 28.19. Go teach all Nations, baptising them (saith our Saviour) in the Name of the Father, the Son, and the holy Ghost, etc. What is the business our Saviour sends his Apostles about? It was to plant and erect visible Churches in the world; how is that to be done? Go (saith he) teach all nations, etc. First, they must teach the Word; there is the Word preached: secondly, Go and baptise, etc. there is the Sacraments administered, and though but one be named, as that being of most special use, for the present dispensation of planting Churches, yet figuratively the other is intended: for so you shall find was their practice, Act. 2.41, 42. where it is said, not only that they did baptise, but that they broke bread also; there is the Lords supper too: and it is not to be thought, that they went beyond their commission in this: for it was the Ministers part to deliver it, and the people's to receive it. So then here is the Word preached, and the Sacraments administered; and what else are they to do? vers. 20. Teaching them to observe and do, etc. there is (at least) profession of Obedience. As if Christ should say; Let them profess at least, that they will obey you; else turn away from them, and shake off the dust of your feet as a witness against them. The words are so precise for every particular in the observation, and that from our Saviour's own mouth, and containing such an absolute description of the office both of Ministers and people, and the intendment being the erecting and settling of true visible Churches, that me thinks it is as much as if our Saviour had said; Wheresoever these three are performed, there let the World take notice of a true visible Church: and so from time to time wheresoever there is any true Church to the world's end. And what is this but that which I have affirmed in the observation, that the preaching of the Word, and the administration of the Sacraments, and obedience of the people to that which they do both require, are the most infallible and chiefest marks of a true visible Church. Another Evangelist reporting the same Commission, speaks as much in effect, though not in such precise terms, Mark. 16.15, 16. Go ye into all the World and preach the Gospel to every Creature, he that shall believe and be baptised, shall be saved, etc. there is the Word preached, and there are the Sacraments (as before) and there is profession of obedience to them both: for if they believe, they must obey. This point is so clear, that it needs no further proof; yet because it is a question betwixt us and the Papists, and also betwixt us and the separation, and likewise among Divines; therefore we will see further proof of it: There are other places of Scripture which avouch the same in effect, yet not so pregnantly as these do, joh. 10.4. our Saviour saith, He goes before his sheep; that is, before his people, and they hear his voice and follow him. How doth Christ go before his people? He goeth before them in the Word and in the Sacraments, leading them in the ways of salvation: for the Word is there expressly named, My voice; and under that, the Sacraments are figuratively to be understood, And they hear it, and follow him; there is obedience. Our Saviour alludes to the custom of the Shepherds in that Country, that were wont to tune a voice to their sheep, which they hearing and knowing, did all follow. Now this voice of Christ is his Word; and his Sacraments are parts thereof; therefore if ye ask who are the sheep of Christ? The answer is ready, They that hear the voice of Christ, and follow him. As who should say, Where is a true visible Church? The Answer is, where the Word is truly preached, and at least professed to be obeyed. The like speech is in the 27. verse of the same Chapter. So likewise in Ephes. 5.26. the Apostle saith, that Christ gave himself for his Church, that he might sanctify it, and cleanse it, by the washing of water through the Word. Apply these words to the visible Church, than there is the Word, and Water, that is, Baptism; and under that Sacrament the Lords Supper is implied; and there is profession of obedience, for they are sanctified and cleansed; so that wheresoever these are, there is a true visible Church. Answerable unto these assertions, you shall find it by experience to have been from the beginning, look into Paradise, Gen. 2.16, 17. there is the Word, God's Commandment given to our first Parents; Ye shall not eat, etc. and there were the Sacraments, the Tree of life, verse 9 purposely to signify and to seal unto them eternal life, if they did obey; and there was also their obedience acknowledged, in that they accepted of their estate, and that upon that condition. If any doubt of this it is plainly laid down, Gen. ●. 4. Where the woman acknowledged that they were bound not to eat of that Tree, so there is their profession of Obedience: So you see how it was with the Church in Paradise before the fall. Now let us see how it was with the Church out of Paradise after the fall, Gen. 3.15. There was the promise of the Gospel, there is the Word preached: and Gen. 4.3, 4. There were the Sacrifices, there was Cain and Abel offering Sacrifices, which were representations of Christ's own Sacrifice of himself, and consequently of the Sacrifices of the new Testament; and there was also their profession of Obedience, in that they brought their Sacrifices unto God: no doubt but Adam their Father taught them the Doctrine of the Gospel, and how they ought to worship God, and they professed obedience to that he taught, both Cain as well as Abel, for than they were both members of the visible Church: so here is the Word, and the Sacraments, and Obedience professed to them both, and so a true visible Church. Likewise that in Gen. 9 from the eighth to the seventeenth verse; In Noah's time after the flood, there was God's Covenant made with Noah, so there is the Word, and there was the Bow set in the Clouds, there was the Sacrament; and thirdly, their profession of obedience too; for it is a Covenant, which intends obedience on Noah's part, for else, how is it a Covenant if it be not condescended to on both parts? And so also in Abraham's time Gen. 17 4 7.10.23. in the 4. and 7. verses God makes a covenant with Abraham, there is the Word; and in the 10. vers. there is the Sacrament, Circumcision: and in the 23. verse there is Abraham's obedience, He circumcised Ishmael, and all the males in his house. So likewise when God sent to gather his people out of Egypt, first he delivers them his Word by Moses, Exo. 3.15. and 6.6. and he gives them the Sacrament of the Passeover, Exo. 12.3. and in the eight and twenty verse of that Chapter, there is the people's obedience, The Children of Israel went and did as the Lord had commanded Moses and Aaron, even so did they. And what was the Law and Sacrifices in the former Testament, but even as the Word and Sacraments are in the new Testament. And did not the Lord require and receive of the people a precise promise of obedience, even before he prescribed them either Law or Sacrifices? This we may see he did Exod. 19.5.8. God sent Moses to the people there, before he delivered them his Law, and before he prescribed their sacrifices, to know whether they would obey or not: and they said they would. So that under the Law there was the Word and the Sacraments, and profession of obedience in the people, and so a true visible Church. And so joshua renewing the true worship of God, Ios. 1.16.18. redresseth the things amiss, and brings in the Law and the Passover, and the people they promise obedience in all things, even as they obeyed Moses. And so in the 2 King. 23.2, 3, 21, 22, 23. When josiah restored the Church of God; First, he caused the words of the book of the Covenant to be read to the people in the second verse, so there was the Word: and in the 21. verse, there the King restored the Passeover, so there is the Sacrament: and in the third verse, there is their obedience, for the King made a Covenant with the Lord, and all the people stood to it: And thus likewise it was in the time of Ezra, as you may read Chap. 7.8. And also in the time of Nehemiah, Chap. 8. & 9 they restored the Word and Sacraments, and made a Covenant with God, wherein they professed their obedience; and so were restored to be a true visible Church. So then these must needs be the principal marks and notes whereby a true visible Church is discerned, because they are not only in the instituting of a true visible Church, but also in the renewing and restoring of it, when it is corrupted. It is in this case as with a Camp in the field, who as they are gathered at the first to their Colours and Banners, 
Non secùs ac belli duces, ut dissipatum clade aliqua exercitum recolligant, signa militaria, vel accensos ignes, ex edito loce conspiciendos proponunt, quo pedem referant quotquot ex clade dispersis, & palantes vagantur. Morn. de eccles. p. 27.  so likewise if the Camp be put to flight by the enemy, the General hangs out and displays his Colours and Ensigns, that so they that are scattered may gather to them again, and that so they may be a Camp as before: So it is with God's Church, when it is put to the worst, when it is corrupted and polluted, he displays the Ensigns and Banners of his Word and Sacraments, that so whosoever is fallen away, may enter into Covenant again, and become a member of the true visible Church, and fight under God's Banner as well as he did before. Thus we see how it was in the former Testament, that these were the true marks of a true visible Church; and so it is also in the new Testament: I will give you a pattern or example only in two Churches, and by them you may esteem of all the rest. The first is the Church of jerusalem, Act. 2.14, 41, 42. In the fourteenth verse, it is said Peter lifted up his voice, etc. there is the word preached: and in verse 41. there is the Sacrament of Baptism, they that gladly received his Word were baptised; and in verse 42. there is the Sacrament of the Lords Supper under the name of breaking of bread: and there is also their profession of obedience, for they continued in the Apostles Doctrine and fellowship, and breaking of bread and prayer; and so there was a true visible Church. The second pattern is the Church of Corinth, 1 Corinth. 1.13. there was Baptism; and in the 1 Corinth. 11.23. There was the Lord's Supper, and Chap. 15.1. there was the Word preached, and also their obedience; for the Apostle Paul preached unto them the Gospel which they received and continued in. So that these are the chief and most principal marks of a true visible Church. And where these are, the Word truly preached, the Sacraments rightly administered, and profession of obedience to that which they do both require, there is a true visible Church of God: The ancient Fathers do acknowledge this in effect; for they say, that the Word preached, and the Sacraments administered, are the chiefest marks of a true visible Church: 
Morney ●6. 29.  but there must be obedience to them both, for that is the Life of all, and indeed, even the Papists themselves, when they are out of controversy, do grant the Word and Sacraments are the chiefest and clearest marks of a true visible Church. And so much for the proofs.  
Reas. 1 The reasons of the observation are these: First, the Word and Sacraments are the causes, and the definition of a true visible Church, as we have showed: and therefore must needs be the most infallible marks of it. But you will say, how can the same things be the causes and definition, and also the signs and marks too? Yes very well: As for instance, the Sunshine is the cause and definition, as also the infallible mark and sign of the Day: and so the Word and Sacraments, being the causes and definition of a true visible Church, must needs also be the clearest and most infallible signs and marks of it.  
Reas. 2 Secondly, they must needs be infallible marks of a true visible Church, which are always found wheresoever a Church is planted, or wheresoever it is continued, or wheresoever it is restored; but the Word and Sacraments and obedience are found in all these; therefore these are the most infallible notes of a true visible Church. In the first planting, Math. 28.19. and in the continuing, Act. 2.41, 42. and in the restoring, as Ioshua's and Iosiah's times, etc. as we have showed before.  
Reas. 3 Thirdly, wheresoever Moses is taught and obeyed with his Ceremonies, there is a Synagogue of the jews; where the Alcoran is taught and Mahomet observed, there is a Church of Mahometans: So likewise where the Gospel of Christ is taught, and his Sacraments administered, and obedience yielded to them, there is a true Church of Christ.  
Fourthly, where there is good wheat sown and thrives, and comes up in the blade, is not that a field of wheat? So likewise where the Word is preached, and the Sacraments administered, and profession of obedience to them both, is not this a true Church? Not that profession only makes a true Church, but because as I have showed, it cannot be but whereas these are, there is some that do sincerely profess.  
Fifthly, is not she a right and natural Mother, that Reas. 5 brings forth a Child of her own body, and after she hath brought it forth, nourisheth it with her own milk? So likewise the Church that doth beget us by the Word of Truth, and nourish us with the Sacraments, is not she a true Church?  
Sixthly, every Tree is known by the fruits, Matth. 7.16, Reas. 6 17. The false prophet is known by his false doctrine, for so the place intends: if that be a sufficient mark to know them by; then true doctrine is a sufficient mark to know the true Church by.  
Seventhly, it is Christ's presence that makes a true visible Reas. 7 Church, therefore the Word and Sacraments, outwardly representing Christ's presence, so as nothing else doth, and so making him notoriously present, make a true visible Church.  
Lastly, from the sufficient enumeration of the parts of a true Reas. 8 visible Church, it must be so: none are members and parts of it, but the Ministers and people; now the Ministers doing their duties in dispensing Gods mysteries, both for preaching the Word, and administering the Sacraments, they are the Ministers of Christ, 1 Cor. 4.1. and the people doing their duty in obeying that they teach, at least outwardly, they are the sheep of Christ, joh. 10.4. Now which of these marks might be spared; or what other are Use 1 there that need to be added? Therefore where these are, 
One sort of excepters against this doctrine, and their exception.  there is a true visible Church.  
The uses of the point are these; The first, use is matter of reproof, and that of many adversaries; First, it reproves such as except and say, first, that other Congregations beside Except 1 the true visible Church, have these marks, and therefore they are not sufficient, nor infallible marks. I answer, Answ. It is true, that other Congregations pretend to have these marks, as what Heretics or Schismatics are there, that will not say, they have the Truth and right faith with them: this is the general claim of them all, the Scriptures are ours, and for us.  
But this is a false pretence, for when it comes to the trial, it will appear that it is but their saying, not that it is so in truth; for either they will refuse some part of the Scripture: or else they will mangle and deprave it, or else they will take the Letter for the sense, as the Papists do in the matter of Transubstantiation, this is my Body; and other Heretics that because it is said, He shall baptise you with the Holy Ghost and with fire; therefore they baptise with fire, taking the Letter of the Scripture instead of the sense of it. Or else they add something to the word, as traditions and such like; and so though they do approve, and take it in at the foredoor, yet they cast it out at the backdoor; so that indeed they have it not at all, whatsoever they pretend: we may say truly therefore that they challenge these marks; but we cannot say they are theirs, but they still remain the proper right of God's true Church. We know that the Devil's policy and the depth of his subtlety, is to imitate apishly, the courses of God; that thereby he may deceive the more cunningly, and therefore he will counterfeit Gods own marks and cognisance; but we must try the Spirits, 1 joh. 4.1. and the proof will make all clear, for Satan can transform himself into an Angel of light, and his Apostles can transform themselves into the Apostles of Christ and his Ministers, as though they were the Ministers of righteousness, 2 Cor. 11.13, 14, 15. So than though these lay claim to these marks, and say they are theirs, yet they have no right to them, it is but their vain brags, their master Satan himself allegeth Scripture, and pretends it is for him, but he was shamefully discovered by our Saviour, for he left out part of it, and depraved it, as we may see Math. 4.6, 7. And so the harlot, Pro. 7.14. said, I have peace-offerings, this day I have paid my vows, therefore came I out to meet thee: she pretends to pray, but her intent was to play the harlot. And so Zidkiah, 1 King. 22.24. brags that he had the Spirit of Prophecy, when indeed it was a lying Spirit, that was in his mouth. So the Congregations of Heretics and of Schismatics lay claim to the Word and Sacraments, and say they are theirs, when as indeed they are not; because, they do either refuse some part of them, or deprave them, or add unto them their own Inventions. Secondly, that except and say that many visible Churches have Except. 2 not these marks, at least not all of them always. I answer yes, they have them all, Answ. and that always in some measure more or less, else they are not true visible Churches. For the better understanding hereof consider these two things; first, the different estate of Churches; 
Two considerations necessary.  sometimes God's Church doth thrive and flourish; and than it hath all these marks, without doubt God's Word is truly preached, the Sacraments rightly administered, and obedience to them both, is professed and yielded, and that in an high degree. But sometimes a Church of God is not in such an excellent estate, some are but in their beginnings newly planted, and so cannot have all at once, but hath every thing in its order & place: first, the Word is tendered to them, than the people, if they believe and submit themselves and profess obedience to it, they are to be made partakers of the Sacraments. First, Baptism, and then the Lords Supper; so far forth as it is a visible Church, it hath all these marks; these Church's are but in their beginnings, and therefore they have but the beginnings of these notes and marks. Again, sometimes a Church is in a dying and decaying estate; either by reason of Apostasy, or persecution; if the Church be in a decaying state by Apostasy, what shall I say to such Churches? I say that so far forth as these be true visible Churches, so far forth they retain these marks, if they be but the remainders of a Church, than they have the remainders of these marks; if it be a dying and a decaying Church, than it hath dying and decaying marks: So then, these marks must be found in all true visible Churches according to the state of those Churches; if it be a dying Church, than the Word and Sacraments and Obedience are dying and decaying too; but when it is quite fallen, it ceaseth to be a true visible Church, nor hath it these marks. And so likewise in the time of persecution, when the Church is so persecuted, that there are none left to make open profession of the Faith and Religion of Christ, yet so long as there are any that publicly suffer for the Gospel, so long there is a true Church, though troubled and brought low; for by their suffering they profess obedience to the Gospel: and though they are debarred of the public use of the Word and Sacraments, yet the fruit and effect of them is still visible, and so they have these notes and marks in some degree.  
Secondly, consider in what state or sense these marks 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 known Will of God: and answerably this true Word, must be truly and sound preecht; these Sacraments only so administered, 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 be in all true visible Churches; but yet they are generally otherwise in all visible Churches, in as much as all are subject to errors and corruptions; but yet so long as the true marks are found in any visible Church, though they be not so rightly and sincerely carried as they should, the same is a true Church, though not so pure as some others; if they have the true Word though mixed with some errors (so they be not such as overthrow 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 justification by works, Gal. 3.1, 2, 3. and some think that they were then in the state of Apostasy, and yet they were a true visible Church, and are so called, Gal. 1.2. So secondly, for the Sacraments, look into the Church of Corinth 1 Cor. 11.22. to the end of the Chapter, they had the Lords Supper, but it was much depraved, and not so sincerely administered as it ought to have been, and yet they were a true Church; and so for the Doctrine of the Resurrection, a material point in Religion; there were some that denied 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 lived but was dead; 
Bernard against Separate. 122. 123.  they were generally in the estate of Apostasy in that Church, yet because they made profession of obedience, though not sincerely; and because some amongst them did truly profess, as in the 4. ver. therefore it is called a Church: I speak not this to cherish any Church in the corruptions that they are in; but only to keep us from an uncharitable conceit of such a Church: as not to esteem it for a true Church, because the Word is not so truly preached, nor the Sacraments so rightly administered, nor profession of obedience so sincerely yielded as it ought to be.  
Thirdly, they object and say, that these are not more Except. 2 know than the Church, and so are disabled by your own rule before given from being the principal marks? I answer, they must be and are better known than the Church; for seeing that only is a true Church, which professeth the true Faith, as we have showed before; therefore we must first know which is the true Faith, before we know which is the true Church; and so as they must be more known, so they must be first known: 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 Musician because of his Music, not the Music by the Musician. And so much for reproof of these first sort of Adversaries that except against this Doctrine.  

●●Second sort of excepters against this doctrine, and their exceptions.  Secondly, it reproveth others that object and say, that there are other marks required, as well as these; as first, Love to the Brethren. I answer: This is a part of their obedience which they profess. Secondly, say they, there Except 1 must be a lawful Ministry. I answer; that is presupposed, and intended in the two former marks, Answ. when we say, Except. 2 that the Word must be truly preached, and the Sacraments rightly administered. Answ. Yea, but say they, specially Discipline, Except. 3 that is an essential mark? I answer: That is a good mark, Answ. but not essential; the Church hath a being, and a well-being. Discipline is a note of the well-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 mark of a true Church, because it is not essential. I confess, where that Discipline wants, that God calls for in his Word, that so far that Church is an imperfect Church, but yet not a false Church. As a man sick of the Palsy, his sinews are weak, his hands tremble, his joints are not sound knit together; this is a crazed and diseased man, not a false man: So that Church that wants Discipline, is not well and sound tied together in the joints, and so is an imperfect Church, not a false Church. I speak not this, as I said before, to cherish any Church in their corruptions, for they are to labour against them: but yet let us judge charitably; and not say, Such a Church is a false Church, when indeed it is but a bad Church.  

Third sort of adversaries to this doctrine, viz. the Papists, and the Marks they allege, and answers to them.  Thirdly and lastly, there are other adversaries here reproved, that object against this Doctrine, and they are the Papists. They object and say, that these marks are not the principal, but others are more required than these, and that as better marks. They allege four; first, Antiquity; secondly, Succession; thirdly, Multitude; lastly, Unity or Consent. These are strange marks of a true Church.  
First, for Antiquity, can that find me out the true Church? then it would follow, that every 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 maintains the ancient Doctrine of truth, that is the true Church: so that antiquity separated from the truth, is no note of a true visible Church. Cain and Satan were ancient, yet no true Church: but join this note with the Truth, The true Word preached (which is one of our notes) and then it is a true mark.  
Secondly, for Succession. What succession of Bishops, or of men that sit in one Chair? Is this a Note without the Word, or with it? If they say, without the Word, that is fals●●f with the word, than still they run upon our notes and marks of the Church: for we say, that Succession of true and sound Doctrine is a special Note of the Church. Succession of itself 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 serve 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 Christ's time, the Scribes and pharisees, and jews were the true Church, and Christ and his Apostles must be Heretics.  
Lastly, for unity and consent, that is no Note, unless it be unity and consent in the faith and saving truth of God; so that still all their Notes run upon this main point, of Faith and saving Truth, which is our Note. For how doth the Church of Rome know herself to be a true Church? Surely by the Word, whereby they prove, that she was once a true Church, that is the ground of all. So that their Notes of Antiquity, Succession, Multitude, and Unity or Consent, came in but to second that, proving by these, that therefore she is so still, because by the Word it is proved; first, that she hath been a true Church, and so that she cannot err: do they not labour by all might and main to prove it by the Word? that so their Church may be yielded to be Catholic: so that still they justify their Church by the Word as well as they can, as that being indeed the only witness to justify any Church by. Also, if an heresy arise, how do they disprove it, but by the Word principally? So that still the Word by their own practice (whatsoever for a shift, and for contention-sake they profess) is the best and truest witness, of a true or a false, of a Catholic or Heretical Church; yea, they themselves put these very things into the definition of a true visible Church (that is, 
Bellar. de eccles. mili. p. 184. 188.  the Word, and the Sacraments, and Profession) and that chiefly, as Bellarmine: therefore by their own confession, we that have these marks, are more certainly a true visible Church, than they that have any other marks whatsoever. So much for the reproof of these adversaries that except against this Doctrine.  
Use 2 The second Use is for confirmation to us, that our standing is good in this Church, because we have the true marks of a visible Church. I say not that we have a pure Church free from all corruption, we must pray against the corruptions of it; but I say we have a true Church, for we have the Word as truly and sincerely preached in our Church, as in any Church, and so we have the Sacraments rightly administered: and if I should grant, that any thing were miscarried by the wearing of a Garment, or such like thing, yet it hurts not the thing itself. And so for Obedience, it is true that many do not profess obedience, but rather profaneness; and yet some there are that do profess truly and sincerely. Therefore let us not doubt of our standing, but that it is good, and let us praise God for these good means, and labour to profit by them, lest God take them from us and give them to others that shall bring forth better fruits than we have done. And so much be spoken of the Notes and Marks whereby a true visible Church is discerned.   

The fourteenth Lecture of the Church.  
We have spoken, as you may remember, concerning the Church visible; first, of the Definition of it; secondly, of the causes of it; thirdly, of the memhers of it; fourthly, of the notes and marks of it. Now we are to speak in the fifth place, according to the order set down of the government of it. And it follows orderly; 
The fifth thing considerable in a visible Church, viz government.  for when we have seen what this Church is, and the causes whereby it is, and the members whereof it consists, and the notes and marks whereby it is discerned from all other companies; than it follows orderly to know in the next place, what government this Church hath; first, whether it hath any at all; and secondly if it have any, to know what government this is; that is the point than we are to speak to, namely, 
Vid. Pol●●. 426, 459.  Church government. A point in my judgement, that in regard of itself, needs not to be so exactly looked into, and precisely stood upon now, as heretofore: but yet in regard of many unhappy differences and inconveniences that have risen about it, and been occasioned by it in the Church of God; therefore to satisfy the Consciences of some that are weak, and to stop the mouths of others that are clamorous, humourous, and perverse; and to maintain peace and unity in the house of God, and to justify the State of all reformed Churches, professing the saving faith of jesus Christ, that howsoever they differ from one another in the matter of Church-government, as some have many failings, and sore blemishes in their Government, yet all are true Churches of God. I say, in these respects I know not any one point of Religion, not fundamental, so necessary to be throughly sought into, and advisedly and duly to be considered of: Therefore in this regard, I purpose to speak of it as God shall enable me.  

And in it five things handled.  That which I purpose to speak concerning this point, I will reduce to these heads: First, I will speak of the harms and evils that have been raised, and that have happened by this question of Church-government: secondly, I will show what is meant by Church-government: thirdly, I will show how needful it is in the Church: Fourthly, whether there be a precise Rule left by the Apostles for this Government: Fifthly, if there be not, than what is to be done in this case? He that resolves me in these points, resolves me of all that can be spoken concerning Church-government.  

First, the harms and evils that have been raised in the Church of God occasionally by Church-government.  We will begin therefore with the first point; The harms and evils that have been raised up in God's Church hereby. Infinite are the evils which this matter of Church-government hath occasionally bred, and brought forth in the Church of God; I say, occasionally, not of itself; for the thing in its own nature is holy and good, and therefore naturally can yield no such bad fruits, but occasionally as being abused by the malice of Satan, and the corruption of man's heart, hence it is that it brings forth such bad effects.  
The fault is partly in the Governors, and partly in the governed. First, the Governors; sometimes when they be proud and haughty, contemning their inferiors, striving with equals, aspiring to the highest places, as is evident in the Papal government. And some tokens of bad Governors the Scriptures give us, as Covetous, given to filthy Lucre; abusing their places and Authority to their own private gain; negligent and careless, like Gallio in the Acts, making no conscience of the faithful execution of their Office.  
Secondly, there are faults in those that are Governed; some ambitiously seeking for higher places, than they are fit for; some are envious, maligning and spiting their superiors; some are sensual, despising Government; some are ill-tongued, speaking evil of those in Authority; some are obstinate and rebellious, resisting their orders and proceedings, and will not endure their neck under any yoke.  
Lastly, some are humourous and peevish, denying that power set over them to be lawful, labouring for innovations and changes, and new platforms of government of their own devising: contrary to that already established. These and the like Advantages hath the enemy from time to time wrought upon, thereby to disgrace Church-government, and to make it the greatest trouble-state in the Christian world. What was it that the Disciples contended about in our Saviour's time? Luk 22.24. Was it not the matter of Church-government? Who should be the chiefest amongst them, and so the Ruler and Governor of the rest: By this occasion the Devil made strife amongst the Apostles. And what bred those great broils and contentions in the primitive Church, betwixt the Eastern and the Western Bishops? Was it not Church-government, which should be the highest See; and who should be the highest and chi●●●t Bishop? To go further; what brought forth Antichrist into the world, and that advanced the Pope to that high pitch which he came to; was it not Church-government? The Pope audaciously engrossing all Sovereignty in the Church to himself, and many good Bishops and Churches in their weakness yielding too much to him in that kind, by the perverseness of the governed. In a word; what dishonour hath hereby been done to God? What disgrace to Religion? What hindrance to the prosperous success of the Gospel, and of the Kingdom of Christ? What furtherance and advantage to the Kingdom of Satan? What heartburning hath it bred amongst some? How hath it alienated the hearts of others from us, and that in many that otherwise are inclinable towards us? What tumults hath it bred at home? What clamours abroad? What grief hath it brought to our friends and well affected? What rejoicing to our enemies and profane persons? What distractions and doubts hath it bred in weak and tender Consciences? What disheartening and discouraging hath it been? How many excellent Talents for God's ministry, have been hereby buried in the ground without profit? And so consequently many congregations destitute of their faithful Ministers, and of their heavenly food, and left as a prey to the Ravening Wolves by this means, had they not by the providence and wisdom of our Governors been otherwise provided for.  
I dare undertake, that in all likelihood (had not the Devil cast this bone amongst us, and thrown this business of Church-government, as a football before us, for every one to run after, and so to set us all together by the ears) this Church of England through God's blessing, had been this day the most famous and flourishing Church that ever was in the world; whereas now this business, this only business of Church-government, hath occasionally by the peevishness of some, hatched, nourished and brought forth much ignorance, profaneness, uncharitableness, contempt of holiness, neglect of God's ordinances, looseness, and licentiousness; I grieve to think on these things, and I can have no pleasure to speak of them; and we may be all ashamed of them before God and the World, and it must be every one's care and endeavour to be instant with God by prayer, that in his good time he would be pleased to redress these foul evils; yet here I have mentioned them, to the end that we may be both whetted on by these considerations to look the more carefully into this business; and also that we might be admonished to carry ourselves the more temperately and moderately towards it. And so much of the first point, namely, of the harms and evils that have happened occasionally by this matter of the Church-government, though in itself holy and good.  

Second thing in Church government, what is meant by it.  The second point is, what is meant by Church-Government? Yea see here two words, Church and Government, and each of these may carry three senses. First, for the word Church, we are not here to understand it of the Catholic Church, for that being dispersed over all places of the world cannot well be brought within the compass of the same Laws, nor ruled by the same earthly Governors; it is impossible for the reatures to wield such a great charge. The sole Governor of the Church in this sense is jesus Christ, the only Head thereof. And the only Laws it is to be governed by, is the presence, power and direction of the Spirit: but here we understand it of a particular visible Church, whether it be Parochial, national, or Provincial: for these being confined, and bounded within their several places, may, and must have their several Laws and Governors, every one for and within itself: of this Church it is that we here speak of, whether it be greater or less. Now we come to the next word Government, which word in a general sense signifies to maintain; secondly, in particular to govern. First, in general, in respect of the state of nature, as we are men, so the Lord governs, that is, maintains and preserves his Church, seating every particular Church in the place where it is, making a Fence about it, feeding and clothing them, supplying their wants, affording them helps and means for their relief, defending them from their enemies, delivering them from dangers, causing them to thrive and prosper in outward things, and covering them with his favour as with a shield. And this kind of Government the Lord extends over the whole world, yea, even to the wicked, as well as to the faithful; yet with this difference: to the wicked in the common favour of his providence; to the faithful in the special favour of his Grace in Christ: for even in the very temporal blessings that the faithful have in this life, they are theirs by Grace and promise in Christ. And therefore, to the wicked they perish in the enjoying of them, they have no further benefit of them but outward and temporal; to the faithful they are helpful and serviceable in some degree, to the work of their eternal salvation: for so God intends them, and so the faithful accept and use them. This is for the general Government of God, in respect of the state of nature, as we are men. Secondly, there is a particular Government in respect of the estate of Grace, as we are men professing the saving Faith of jesus Christ, and so the Government is twofold, inward and outward. First, inward; and this is proper to the Spirit of Christ, God only ruling in the hearts of his chosen, as a King by the power of his Word and Spirit, converting them from the service of sin to the service of God, causing them to believe God's promises in Christ, and so justifying us from our sins, crucifying the old man, and quickening the new, acquainting us with his will, and framing us to obedience, putting good motions from time to time into our minds, and stirring us up, and enabling us to entertain them graciously, and to give place unto them, and so sanctifying us: and further he assures us of God's love and favour, and our election in Christ, and so comforts us: further, he increaseth these and other Graces in us every day more and more, so long as we are in this world, till at length they be fully perfected in us, and we received into his Kingdom of glory in heaven, and so he glorifies us. This, this is the right Kingdom of God, and of Christ, whereby God reigns in us, as King here, and makes us to reign as Kings with him for ever hereafter. This is the inward Government. Secondly, the outward Government, that is, the power and direction that God hath put over to the sons of men, for the well governing of the Church, whereby there must be first sufficient and painful Ministers to instruct the people in the ways of salvation, teaching them Repentance towards God, and Faith in jesus Christ; and secondly, there must be others that are holy and religious men, chosen for their Assistants, for the dispatch of such Ecclesiastical business, as they may be helpful in. And thirdly, there must be certain godly and Christian Laws and customs 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 provided to be done in his Church. And this is the Government which we here mean, and which we seek after, that is, the power and direction, and administration that God hath committed to his Church, specially to the Ministers and overseers thereof, to see that the whole body be well ordered, and that every member carry themselves godly and religiously, both in private, especially in public both towards God and the World.  
In the third place we are to speak of the necessity of Church-government, 
The third thing considerable in Church-government, viz how needful it is.  how needful and necessary it is in the Church for the good thereof. For the better understanding of this Point we must know, that there is a twofold necessity; one absolute, the other conditional. Absolute, that is, when one thing is so necessarily required to another, as that it cannot be without it. Secondly, there is a necessity that is not absolute, but conditional; that is, when one thing is so necessary to another, as that it cannot well be without it: of this latter sort, the necessity of this Government in the Church of God is: for the Church may be without it in some kind of being, but it cannot have her well-being except this concur. The Point lies fit to be handled by way of Observation, and therefore so I will deliver it.  
The Observation is this, namely; Doctr. That there is necessarily required an outward form of Government in the Church of God, to be exercised and administered by men. All the former part of the Observation, as necessity, Church, and government have been before explained; only the last words, administration by men, needs some opening. I say, it must be administered by men: I do not say, It must be devised of men: for it must be of Gods own ordaining; either in particular, or at least in general; and it must be administered, that is, men, as Ministers, and Instruments must put in execution that which God hath ordained. And what men must these be? Surely they must be members of the same Congregation. For first, these men must not be such as are of no Church; for what have we to do with them that are without, or they with us? Nor secondly, it must not be done by them that are members of another Church; for what hath one Church to do to meddle with another's Government, except it be by advice; or in case of necessity, or in such causes as concern diverse Churches; but they must be members of the same Church. These are the parties that may, and must Administer this Government: so that we see, the Note stands upright, namely, that of necessity there is to be required an outward form of Government in God's Church, to be exercised and administered by men. For the proof of this point, in Rom. 12.4, 5, etc. The Apostle compares the Church to a body, and Professors to parts and members of that body; Now (saith he) every member hath not the same office; no, for that were superfluity, and would breed confusion: but several members are tied to several offices, for the good of the whole body. Now there the Apostle speaks of outward government in the Church, as verse 5, etc. and there must be sundry Offices and Officers to exercise that Government, and who should these be, 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 grows to more particulars, calling one the eye, another the foot, the hand, the head, etc. of purpose to show, that as in the body and the parts thereof it is so ordered, that some are to govern, others to be governed: so it is in the Church, some must govern, others must be governed; and still understand, that the Apostle speaks of outward Government in the Church: and that they that govern, must be members of the same Church, for so the comparison holds, they must be members of the same body. And this the Apostle doth set down 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 we see, that the Apostle expressly commandeth order in the Church, that is Government: for it is all one for things to be well ordered, or well governed; and it is intended of outward businesses in the Church, as verse 26. Where the Apostle speaks of their coming together; and it is a Charge, Let all things, etc. there is the necessity of it, and all is imposed upon men, as we see in the 26 verse; Brethren, when ye come together, etc. ye that are members of the same Church. And according to this general Rule, so the Apostles carry themselves; the Apostle writing to Timothy, 1 Tim. 3.14, 15. saith, These things write I unto thee, that thou mayst know how to behave thyself in the house of God. Now that which he wrote to him of was, partly of outward Government, as verse 1. and forward, where he speaks of the Office of a Bishop; and the words in the fifteenth verse show it plainly; he writes to him that he may know how to behave himself in the house of God; that is, in the Church of God. But you will say, he was but a particular man, and therefore what doth this concern the whole Church? I answer, Though it were written particularly to him, yet he being the chief overseer in that Church, it consequently concerns the whole Church. And this was so necessary, that he would not respite it till his coming, though he were to come shortly, but for the more surety he wrote beforehand, that so the Church might not be destitute of so material an ornament, as outward Government is: And he charges Timothy most severely in Chap. 5. vers. 21. and in Chap. 6. vers. 13. and 14. that the same be duly observed. 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 redress the things that are amiss, and that thou shouldest ordain Elders in every City, etc. There by name are two principal parts of outward Government set down, redressing things that are amiss, and ordaining elders. And these are imposed upon Titus being Bishop of that Church, and that of necessity; for he was left there for this very cause. And in the second and third Chapters of the Revelation, there are directions sent from heaven to the Angels of the seven Churches, and that for many things that did concern even the outward, as well as the inward Government of the Churches. If we look into the estate of the Church from time to time, we shall see that the practice was answerable, that still of necessity there was outward Government in the Church. Our Saviour while he was upon earth among his Disciples, how orderly did he govern them? When any thing was amiss amongst them, how quietly did he order it? How orderly did he send them out to preach? How carefully did he give them Rules for the outward Government of the Church for the time to come? So the Church after Christ's ascension, how well was it ordered and governed? As we may see, Act. 1.13, 14. Where it is said, that the Apostles continued with one accord, in prayers and supplications with the women, and Mary the mother of jesus, and his Brethren. And Act. 2.42. they continued in the Apostles Doctrine and fellowship, and breaking of bread, and prayer. And Act. 6.2, 3, etc. When that matter of difference arose concerning the poor, how wisely did they order it? and chose out men from amongst them fearing God, for the performance of this business. So here we see how well the Church was ordered and governed after our Saviour's Ascension. See it further Act. 15.2. and forward; when there arose dissension in the Church about Circumcision, what did they do? They called the Apostles and Elders together, and so they ordered what should be done in that business: so here we see is outward Government still. And so Phil. 1.1. the Apostle writes to the Bishops and Deacons of that Church, that is, to the Governors of it. So that we see, that of necessity there is required an outward Government in the Church of God to be administered by men. And so much for the proof of the point.  

Reasons, and that of some sorts.  The Reasons are many and of diverse sorts: some are drawn from the nature of God; some are drawn by comparison from other Assemblies: the third sort are drawn from the persons that are to be Governed, and the last sort are drawn from the Offices, that are to be exercised, and the businesses that are to be done in the Church.  
The first sort of Reasons drawn from the nature and will of God are these: First, God is the Author, not of confusion, 
First sort of Reasons.  but of peace, as we see in all the Churches of the Saints, 1. Cor. 14.33. The Apostle gives all the Churches of the Saints for instance in this point, that God is the Author of peace in all them; as he commanding it, and they obeying. Now what peace can there be, or how can it be maintained, but by Government? therefore wheresoever there is a Church of Saints, there must of necessity be Government. Again secondly, Holiness becomes God's House for ever, saith the Prophet, Psal. 93.5 but without Government there can be no Holiness, at least in the outward man; and therefore of necessity outward Government must be in the Church.  
The second sort of Reasons are drawn by comparison from other Assemblies; 
Second sort of Reasons.  what Company is there without Government? In heaven there is order and Government amongst the Saints and Angels themselves: some amongst the Angels for order sake are above the rest, there are Principalities, and Powers, and Thrones, etc. I do not say, as the Papists do, that one Angel is above another in degree, but in order at least; Christ is the Head and governor of them all, and that personally: so there is a Government in heaven. And as it is in heaven, so it is in earth; What Company or Corporation either in the City or Kingdom, is, or can consist without Government? And is not the Church the Company of God's Saints (so they are called, Ps. 89.7.) and can that be without Government? So in an house there can be no peace, nor living together in it without Government. The Church is the House of God, the City of God, the Kingdom of his own Son; and therefore there must be of necessity an outward government in it exercised by men: yea, Hell itself, though it be the place of all disorder and confusion, yet they have some Government amongst themselves, else their kingdom cannot stand.  

Third sort of Reasons.  The third sort of Reasons are taken from the nature of the persons of whom the Church consists, and they are men, and therefore to be governed, and that by men. Some are tractable, and these are gently to be led: others are obstinate, those are to be drawn with strong hand: some are Novices, and they are to be fed with milk; others are of stronger growth, and they are to be fed with stronger meat: some are out of the Church that must be called in, these are to be admitted; others are within the Church misdemeaning themselves, these are to be cast out. Therefore there must be Order and Government in the Church for the doing of all this.  

Fourth sort of Reasons.  Lastly, there must be government in the Church, in respect of the offices and businesses that are to be done in it; the Word and the Sacraments are outward things, and therefore are outwardly to be administered: Officers are to be chosen, Laws to be made, controversies and contentions are to be pacified, the Sick are to be visited, the Poor are to be relieved, Offences are to be punished, and sundry other things are to be done, which without outward Government it is not possible they should be well done. Therefore of necessity there must be this outward Government in the Church.  
Use 1 The Uses of this point are these: First, this is against Anarchy, and for reproof of such as will have no Government in the Church; their own necks will endure no yoke, and therefore they blush not to say, that there should be no yoke at all laid upon Christians; and some of them have gone so far, that they will not endure civil Magistracy neither, they hold it unfit for the estate of the Gospel to be under Government. We are called to liberty, say they, jesus Christ hath set us free, and therefore we need no Governors. It is true, we are called to liberty, but we must not use our liberty as a cloak to our sins. What liberty and freedom is it that we have? Is it not from sin and Satan, and the curse of the Law? It is not a state of liberty, in respect of the outward man, but in respect of the inward man: for the best liberty the outward man can have, is, when it is made conformable to the ordinances of God, and such wholesome Laws as by his direction are established; we are free indeed from sin that it should not reign over us, and we are free from Satan that he cannot condemn us, and we have a freedom from the Law, that we are not subject to the curse of it: but yet we are still bound to do that which the Law commands, and so to obey our Governors, and to submit ourselves to outward Government, only we are free from them in our Consciences, that they should not be Lords over that. Yea, but say they, we are a Law unto ourselves, we need not any Rulers. A proud allegation from a presumptuous spirit, who is there amongst us that hath made any trial of his heart for obedience to God, but is guilty to himself that he is dull and backward, and needs reproofs, and admonitions, and censures, and all too little to keep him within the compass of obedience; the humble soul feels such a rebelliousness within itself, that it cries out not to God only, but to man too; O, I am a miserable sinner! I pray ye look to me, watch over me, reprove me, exhort me, censure me, terrify me with shame and punishment for my sins: for my rebellious heart must be so bridled, or else it will break forth outrageously into sin. We know what the Apostle said of himself, Rom. 7. That he was sold under sin. Therefore this comes from a proud spirit in them to say, they have no need of Government, because they are a law unto themselves. We see the inconveniences that it breeds in particular men; what would the inconvenience be to the whole body, if it were suffered in general? surely much more: as it was with the Israelites when there was no King in Israel; so would it be in the Church, if there were no outward Government, every man would do what he lift.  
Secondly, it reproves those that hold Church-government Use 2 as an indifferent thing; they think it no great matter whether there be any or not; it may be, or it may not be, say they, and yet the Church may do well enough. But these are sufficiently disproved by the former inconveniences that follow where no Government is. And had this been the mind of Christ and his Apostles, they would never have taken such precise order for it in every Church. And surely, the Churches that maintain this Doctrine, are not the Churches of the Saints: for in all the Churches of the Saints, God is the Author not of confusion, but of peace and order, 1 Cor. 14.33. and so likewise that particular member that maintains it, is no sound member of God's Church.  
Use 3 The third use is for reproof of those that hold outward Government essentially necessary to the Church, as if the Church without this, could have no being at all. I for my part desire, and would gladly go as far as I see Christ and his Apostles have gone before me; and where they stay, there would I stay too. I find that the Church can never be long nor well without Government, but yet it may be sometimes without it, and yet be a true Church. It is true of the inward Government, for where that is not, it is not possible that the Church should have any being at all, but it is not so of the outward. Therefore we must rightly distinguish betwixt the inward and the outward Government, 
Five differences betwixt the inward and outward government of the Church.  otherwise we shall run into many absurdities. First, the inward is merely spiritual, the outward is for the most part bodily, that is, such as affects the ear, or the eye, or some other parts; only it is thus far spiritual, in regard of the end it aims at, that is, to make us spiritually minded. Secondly, the inward is proper to God, and reserved to him only; the outward, though it be from God too, yet it is committed to the administration of men. Thirdly, the inward is peculiar to the faithful and elect alone, God rules in their hearts and consciences, justifying and sanctifying them, and none others; the outward is common to all that profess themselves to be members, though they be hypocrites. Fourthly, the inward is the highest and principal, the outward is but a serviceable dispensation fitted to the inward. Fifthly, the inward seconds the outward, and makes it effectual and fruitful; the outward doth but lead us by the hand (as it were) to the inward. I note this difference the rather, because many men do clamorously exclaim, that Christ is robbed of the one half of his Kingdom, when that outward form which they pretend is not observed. 
〈…〉  And this is the Brownists exception: You (say they) deny Christ to be your King, because you own not his Discipline which he hath prescribed. I am 〈◊〉 the Apostle; God's Kingdom consists no● of meats 〈◊〉 drinks, and of outward Rites, but of righteousness and peace, and joy in the holy Ghost▪ the principal part of God Kingdom is, when he rules by his Spirit in the hearts of his children: and therefore if there were any such Discipline prescribed by the Word as they pretend, yet we should not lose the one half of Christ's Kingdom, though it were not observed. Happily it is not known to them that do not observe it, and then it is no Rebellion; if it be known by them, the sin is much the greater, if it be not observed. But yet Christ may still exercise his Kingdom in the hearts of many members of the Church by his Spirit, though this were wanting. The case may seem to be well paralleled by our outward and inward worship in prayer: the outward worship is but an appurtenance to the inward, for the inward may be true without the outward. And so Discipline is rather an appurtenance to God's Kingdom, than the Kingdom itself; so that we see that God's Church may be without Discipline, though it cannot be well nor long without it; where outward Government is wanting, the Church may be defective and maimed, yea half dead in outward show at least, and yet a true Church still. Ye●, but are not the Word and the Sacraments parts of the outward Government and they are necessary to the very being of the Church ●herefore some part of the outward Government is essential to the Church. I answer; That they are not necessary to themselves, but by accident, because they 〈…〉 to the inward, as that it cannot be without this. And beside, the Word and the Sacraments are not so much of the outward Government of themselves, but rather the carriage and manner of using of them, is of the outward government. Lastly, I answer, they are simply necessary, as they are the causes and gathering of the Church, but not as they are parts of outward government. As Moses his message and gathering of the Israelites to the Lord, was one thing, his governing of them another. So that the Word and Sacraments must be considered in both these respects, and so in respect of gathering the Church, they are simply necessary, not in respect of governing of it. So that outward Government is not simply necessary to the being of the Church, but to the well-being only.  
Use 4 Fourthly, seeing there is an outward Government necessary in God's Church for the well-being of it; then this should teach us to rest content with that which we enjoy, and to be careful to live in obedience to it, and to be thankful for it, and to be earnest with God by prayer for the supply of it, where it is wanting: for though it concerns not our life, yet it concerns our health; though it concerns not the being, yet it concerns the well being of the Church; and every man is to make conscience of it in his place, both those that govern, that they govern according to God's word, and those that obey, that they obey according to God's Word.  
Use 5 Lastly, this reproves those that take upon them, not as men and Ministers to exercise this Government, but they will be Lords; they will take upon them against God's Word to devose a new Government: So the Pope, he will not only exercise the Government as a Minister, but as a Lord. The Apostles Rule is directly against it, 1 Pet. 5.3. where he gives all Ministers charge that they should rule, not as Lords over God's heritage, etc. yet the Pope he will be Head and Lord over all Churches on earth. Yea, but say the Papists, though we say, he is Head of the Church, yet we mean a ministerial Head, as I have said heretofore, the very name of the Head of the Church is harsh and dangerous, yet this word Ministerial qualifies it well, if it be soberly understood, it may agree to a particular, but never to the general Church over all the World, as the Pope challengeth it. And so much for this point.   

The fifteenth Lecture of the Church.  
We have already entered into the business concerning Church Government: In handling whereof we propounded these things in order to discourse upon: First, of the harms and evils that this matter hath occasionally brought forth in God's Church: Secondly, what is meant by these words, Church and Government: Thirdly, how necessary it is in the Church: Fourthly, whether there be any prescript form of Church-government for every particular set down in the Word: Fiftly, if there be not then, what is to be done in this case. Of the three former we have already heard. Now we are, as God shall enable us, 
The fourth thing considerable in Church-government, viz. whether there be any prescript form of Church Government in every particular set down in the Word.  to speak of the fourth; Whether there be any prescript form of Church-governement in every particular set down in the Word. It is natural to every man, when he hears that such a good thing there is, and that it is behooveful and necessary to his own use, to have a longing desire after it, he would then fain know, where it is be to be had, and how he may come by it. I doubt not but this is your pure mind in this case; you have heard that there is a Church-government; you have seen also how necessary it is to the well-being of the whole Church, and the members thereof: Now you would cast about to see where it is to be had, that so you may be made partakers of it. For the satisfaction of this your desire; I will propound it here by way of question; Whether there be any prescript form of Church-government in every particular to be found in the Word? For if it be found any where, surely it must be found in the Word. For first, it being Gods own Ordinance as you have heard, it must have Gods own warrant; and ordinarily there is no warrant from God but in his Word. Secondly, that which is to be governed, being the Church, the House of the living God, it must be fashioned to his own mind: for who is to prescribe Orders for the governing of the House but the Master of the house? And who shall prescribe Orders for this House, the Church, to be governed by, but jesus Christ the Lord and Master of this House. And we cannot know the mind of the Lord, but by the Spirit of the Lord; and God's Spirit reveals God's mind, only by God's Word. Therefore we must do in this case, as in all other doubtful and difficult cases in Religion; Fly to the golden Rule, Isai. 8.20. To the Law and to the Testimony, if they speak not according to this Word, it is because they have no light in them. God's Word must be consulted withal, and what that faith, must be embraced: If we have not the light of God's Word in it, we are blind and dumb, and no light is in us at all. This Rule of the Prophet is seconded by our Saviour himself, joh. 5.39. Search the Scriptures, etc. they testify of me; not only of the person of Christ, who or what he is; but of his mind what he would have us to do in all our courses. 
What the Scripture saith herein, delivered in two positions.  Now what the Scripture saith, and what order it takes in this kind, may be truly and plainly delivered in these two Positions: First, that the whole substance of Church-government is so set down in God's Word, as that every particular Church may receive instruction how to be governed by it. Secondly, that there is not any one set particular form of Church-government so set down in the Scripture, that every Church may receive instruction thereby, how to be governed in every particular ceremony and discipline. These two positions being well understood do teach us all things needful to be known in this point. There may seem to be some contradiction betwixt them; the one affirming, that there is a form of Church Government set down in the Word; the other denying it. But this is only in show a Contradiction, and is easily reconciled by this distinction: It is one thing to speak of the general, another thing to speak of the particular. The affirmative Position saith; That it is wholly set down there in the general, and partly in the particular. The negative saith; It is not there wholly in every particular. These Positions I purpose to deliver by way of Observation, that so I may speak the more plentifully upon them, 
The first drawn into an Observation.  and that they may be the fitter for your understanding.  
I will begin with the first; which is this; namely, Doctr. 1 That the whole substance of Church-goverment is so set down in Scripture; that every particular Church may receive instruction and direction thereby, how they ought to be governed. This Doctrine I doubt not, but it is the certain Truth of God, Matth. 28.20. Teaching them to observe, and do whatsoever I have commanded you. First, we must here presuppose the necessity of Church-government, as I have taught before: and secondly, that it is God's ordinance, as I have also before showed; and than it must needs follow, that Christ gave it in charge to his Apostles, and so they taught it, and that not by preaching only, but by writing too: For what they preached, they writ the substance of it; so that even in their writings at least the substance of this business is contained: and this is the more likely, because about that very time, that is, somewhat before his Ascension, he spoke unto them of the things which appertain to the Kingdom of God, Act. 1.3. which if we understand not of the substance of God's Kingdom, which is inward in the hearts of his Children; but of the appurtenances of it, as it seems to be, than it cannot be fitter applied, than to this matter of Church-government: For what doth more nearly and properly appertain, or is annexed to that Kingdom than this? Now the Apostles must teach all that Christ taught them; but Christ taught them this; therefore they must teach it too; and that not by preaching only, but by writing too: for what they preached, they writ the substance of it; therefore there is sufficient matter to be found in Scripture, to direct every Church in the substance of Church-government. Let us come somewhat nearer to the point: Ephes. 4.11, 12. It is there said, that Christ did therefore give some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers for the repairing of the Saints, and for the work of the Ministry, and for the edification of the Body of Christ. Whereby it is plain, that by those which Christ so gave to be Apostles, etc. there is sufficient direction left, for the edification of the whole body. Now Government is one special means for edification, yea, and for the gathering of the Saints, and for the work of the Ministry; and therefore that is not untaught by them, and so consequently not unwritten at least for the substance of it. Ad to this that which the Apostle hath in 1 Cor. 12.5, 9 especially in vers. 28. and then it will appear to be clear enough; where the Apostle tells us of administrations and gifts, & so comes to those that are endued with those gifts, and that are to exercise them, whereof though some be temporal, yet others are perpetual: Which if we add to that, Ephes. 4.11. then here is sufficient provision ordained of God, and set down in his Word for every Church to be directed by, for substance of Governors, and Government. And consider that this is not spoken of the Corinth's only, but of the Church in general; God hath ordained some in his Church, etc. that thereby it might be plain, that it is appliable to every particular Church. The like place is in Rom. 12.7, 8. where the Apostle speaks of Offices in the Church, and of them that use them. These places then laid together, prove the point. Let us come to examples of Churches in Scripture, to prove the point further. We have examples of this in two Churches in Scripture, that were best provided for in this kind, and that is in the Churches of Corinth and of Ephesus. Take the Church of Corinth for an example, and see how sufficiently it was provided for in this kind; and that in most particulars: for they had the Word, and the Lords Supper, Sects and Offenders were punished, yea, and generally they have Rules given them for the whole Carriage of God's worship, as in the 1 Cor. 14. Consider what Rules of edification and Order he there prescribes, and extends them to all Churches in their kind; and say then whether all Churches be not sufficiently provided for in the general, for this matter of Church-government. See this also in the Church of Ephesus, Act. 20, 28 Consider the Charge there given to all the Overseers of that Church, that they should feed the flock, etc. that is, govern them, as well as teach them. Consider the manifold instructions he gives them there, how they should carry themselves; and withal consider the particulars he chargeth Timothy withal in both his Epistles, for the Government of the Church and say, if this Church were not sufficiently provided for in this kind. If you yet doubt of it, believe the Apostle, Act. 20.20. where the Apostle saith, that he had kept nothing back from them, that was profitable: so that if Church-government be profitable for them (as surely it is very necessary) then for the substance of it they were sufficiently instructed. And so it will follow, that all other Churches must be so too, either more or less, though happily not in that degree of perfection as these were. And so much for the proof of the point.  
The Reasons of it are these First, it is so in matters of substance, Reas. 1 both for duties of life, and for matters of faith; namely that the whole substance of it, is so set down in God's Word, that every particular man may receive Instruction thereby how to carry, and how to govern himself. If this be so for a particular Christian in matters of faith and practice: then this being a matter partly of faith, but more of practice, and being for the good of the whole body of a Church, therefore the substance of it must needs be set down in God's Word.  
Secondly, it was so in the jewish Church in the former Reas. 2 Testament; God set down the matter of Church-government very precisely for the substance of it, and that in most particulars; and therefore he doth so with the Church in the latter Testament: for must not the Church now be as well provided as then; surely it must in matters of substance.  
Reas. 3 Thirdly, Christ's care of his Church proves it. It is not credible that he so tenderly loving her welfare, and so graciously providing every thing else for her, that he would fail her in this, leave her without Government, at least for the substance of it. It is not credible but that Christ being the Son, would be more faithful in God's House, than Moses being but a Servant, as the Apostle makes the comparison, Heb. 3.4, 5, 6. Or shall we believe, that Christ was not so careful of the whole Church, as Paul was of Ephesus? But Paul wrote sufficiently to Timothy, how he was to govern and to behave himself in that Church, 1 Tim. 3.15. therefore Christ being more faithful than Moses; and more careful of the whole Church, than Paul was of Ephesus, must needs leave sufficient direction in Scripture how every Church ought to be governed, at least for the substance of it.  
Reas. 4 The fourth Reason is drawn from the Church's insufficiency, if she were left to herself. Alas, the Church is but a company of men, blind and ignorant, not able to direct and govern themselves: beside, they are headstrong and wilful that they will not be ruled, or else they are peremptory in their own conceits, loath to part with their own inventions, though they are never so much against the Word: therefore Christ must leave direction, and where but in his Word?  
Reas. 5 The fifth Reason is taken from the sufficiency of the Word, 2 Tim. 3.16, 17. For the whole Scripture is given by inspiration from God, and is profitable to teach, to convince, to correct, and to instruct in righteousness. But how far forth is it thus profitable? The Apostle saith in the 17. verse, That the man of God may be absolute, being made perfect to all good works. That the man of God may be absolute; Who is this man of God? Surely Timothy, and such as he is, that are in the chiefest place for Government in God's Church; and these must be perfect to every good work; and therefore to this work to govern aright. Therefore, if government be a good work, and that the Scriptures make the man of God perfect to every good work, than also it instructeth him, and maketh him perfect in this good work.  
Lastly, the main business in this matter of Government Reas. 6 is set down, and provided for by name in the Scripture; there is the Word, and the preaching of it; the Sacraments, and the administration of them; Officers and their Duties; and visiting the sick, relieving the poor, casting out the infectious, and such like, as might be showed by many places of Scripture: yea, if any man can name any other substantial part or business of Church-government, I dare undertake to show in the Word, that there is some good order at least in general taken for it. So much for the Reasons.  
The Uses are these: First, here is a Rule for all Churches Use 1 to go by in their Government; we must follow the Rule and direction of God in his Word; as Moses in building the Tabernacle, was to do all things according to the pattern which he saw in the Mount: so must they do every thing in the Government of the Church, according to the pattern set down in the Scriptures. 
Two extremes to be avoided.  And here two extremities are to be avoided, that some have fallen into; First, let us take heed we go not too far as some have done, that have been exceeding bold and presumptuous this way, taking upon them to coin new Laws, and to devose new Officers, and to erect a whole new form of Government, and to intrude it upon the Church. Others there are that pretend to go no further than Christ hath prescribed in his Word, yet they obtrude more on the Church than ever he meant, though not of their own heads, as they say, but under pretence of his own Ordinance. Others make that perpetual, which is but temporal, as the works of Miracles, etc. these things have been the occasion of much mischief in the Church of God; and therefore howsoever the intent of these may be good, yet the event is naught; as if the event of them be at any time good, yet the practice of them is foul and naught: for hereby they accuse the Scripture of insufficiency, and Christ himself of neglect, that he did not, or of want of wisdom, as if he could not provide sufficiently for his Church.  
Secondly, as we must not go too far, so we must take heed that we come not too short; for that is as great a sin to leave out any thing that God hath prescribed, as to add any thing thereto; to decline from God's Word either to the right hand or to the left, is alike sinful; to charge Christ with superfluity as well as with defect, are alike evil. Thus they err that make those Offices, or Officers temporal, which Christ hath made perpetual to endure to the world's end: For this is to charge Christ with superfluity. Therefore the best and safest course in this business is to do thus: The whole body of a Church, both Magistrates, Ministers, and people are to consult with God's Word, and to entreat God by prayer to open the Scriptures to them, and to open their understandings, that they may see what is propounded to them therein in this case, and that they are to embrace, and not wilfully either to take or refuse any thing, but with submission to receive better advice, if God send it them; and accordingly they are to proceed, as in Christ's stead, and as if himself were personally present to direct them what is to be done in this case.  
Use 2 The second Use, is to teach us Obedience to Church-government: for seeing it is God's ordinance, it must be embraced and obeyed, and yielded to; else if we resist it, we resist God, because we resist God's Ordinance; this is specially to be pressed in our Church for the Christian Magistrates sake, who hath ratified such a Government amongst us; for his sake we must yield, yet always in the Lord: the Conscience is free from being subject to men. But you will say; What if I live in a Church where I think their Government is not according to God's Word? I answer: First, that though every particular in that Government cannot be maintained by God's Word, yet in the general it may be sound maintained. Secondly, I say, that except thou canst disprove it, on very good ground out of the word, thou must take it on their words that impose it, and thou must obey it till thou be better resolved. For this is the Rule concerning outward Government in the Church, when it is imposed by the Magistrate, it is not left free to us, either to obey or not to obey; but we must obey, unless we have a good warrant out of God's Word against it. But what if I doubt, must I yet obey, before I am resolved? Yes, though thou doubt of it, yet thou must obey, except thou canst bring some sound proof out of God's Word against it, either directly, or by necessary consequence.  
Use 3 Lastly, this teacheth us thankfulness to God in Christ, for that he hath so sufficiently and carefully provided for us, not only for matter of Doctrine, but of Government; not for our being only, but for our well-being too. A loving Father will not teach his Child only how to live, but also how to live orderly and healthfully, and how he may govern himself with grace and credit to the world. So Christ provides not only for the being of his Church, and for the life of it, but also for the health and grace, and well-being of it. A good Shepherd provides not only pasture to feed his sheep, but he hath his Crook too to govern them, and keep them in order. So our chief and heavenly Shepherd furnishes us not only with Doctrine, but also with Discipline too in a sufficient manner; he provides his Word and Sacraments to feed and nourish us, and he hath Discipline his Rod, to keep us in the right way. Alas, what would have become of us, if we had been left wholly to ourselves, and to our own direction; the silly sheep is not more ready to go astray, and become a prey to the Wolf and Bear, and Lion, than we are ready to run into the snares of sin, and by our misdemeanours to betray ourselves into the hands of Satan, if we had not the Rod and Staff of our blessed Shepherd, his holy Discipline, to guide us in the right way. Lord, saith the Prophet jeremy, I know it is not in man to direct his own steps. We may truly apply this speech to the Church: It is not in her to devose her own Government: If Christ therefore had not provided for her in this case, but had left her to herself, a thousand to one she had never hit on the right way; or if she had, she could have had no comfort of conscience in that case, nor hope of blessing in the course, because still she would have been uncertain and doubtful, whether it were of God or not. Therefore as it is and must be from the Lord, so let us bless and praise the Lord our good God, that hath so mercifully and plentifully furnished us in this kind. And so much of the affirmative point, namely, that the whole substance of Church-government is so set down in Scripture, that every particular Church may receive instruction and direction thereby, how they ought to be governed.  

Second thing considerable in this fourth point of Church-government, viz. that there is not any one particular form of Church-government for every particular, set down in Scripture.  Now I come to the second point; the negative Position, namely, That there is not any one particular form of Church-government set down in Scripture, that every particular Church is precisely bound unto, to observe for ordering every particular. This being a negative Position as you see, must be content with negative proofs; for seeing the question is, whether there be such a Government in Scripture for every particular, or not, and seeing the answer is, that there is not; no marvel then though there be no direct place to confirm 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 proved; else the contrary is presumed to be true. And so it follows, that the refutation of such allegations, is the direct proof of the Position. Therefore for proof of this negative Position; First, I say, no place of Scripture saith, that there is, or prescribes that there should be such a particular form of Church-government, etc. for every part of discipline: nay, nor many places conferred, and laid all together do not. For matter of substance, and in general, there is proof enough, as we heard before in the former point, but not for any particular form in every particular, etc. As there is no place that affirms or prescribes this particular form of Church-government: so I say further, there is no example for it in all the Scripture. There is no question, but that if our Saviour, or his Apostles had intended any such form of Government to be observed in every particular, either they would have given it in express charge particularly, or at least there would have been some notorious pattern of it in some Church, but there is no such in Scripture. To instance in the best Churches, Corinth and Ephesus were the best provided for in that case; yet these had no particular form of Church-government, whereunto they were precisely bound. First, for Corinth, there was more written to that Church for matter of outward Government, than to any other Church; yea, almost as much as to all others; yet it was not provided for in every particular, no, not in regard of itself: in many particulars it was well provided 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 provided for in every particular by writing, for herself, much less was it so provided for, as that every Church should be directed thereby. But you will say, are not the Church-orders of the Church of Corinth, the Lords own Commandment? 1 Cor. 14.37. Yes; they are to them of that Church, so far as was directly enjoined 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 provided for that way, yet it was not so provided for, that every Church should be directed by it; nay, it was not provided for in every particular for itself. But you will say, are not particulars profitable? If so be they are, than the Apostle Paul saith to the overseers of that Church, Act. 20.20. I have 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 general, whereby they might frame unto themselves such particulars as were needful for them: but they had not all particulars, this place proves the former Position well, that the substance of Church-government is set down in the Word, wholly in the general, but not in every particular, though they had some to measure the rest by. Yea (but there is a further matter for Government 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, etc. that thou keep the Commandment without spot, until the appearing of our Lord jesus Christ. So then that Government which he chargeth him withal, was to be perpetual? I answer, first, that that Commandment is chiefly, if not only of faith and holiness. Secondly, if it be understood of Government, yet that was but personal to Timothy, that he should keep it as much as in him lay; and also it was only for that particular Church, and for those particular things there commanded (which came far short of every particular) that they should perpetually be there observed; this is the charge he gives Timothy. Lastly, I answer; If it be extended to every particular Church, it must be understood of matters of substance, which as we have heard, must be perpetual in all Churches. So that we see there is no proof for this, nor no example in Scripture, nay, there are examples against it, because we find not the same Government in all Churches: for some wanted that which others had, and so (by this rule) one of them should have sinned; as in the Church of Philippi, there are only Bishops and Deacons named. So that we see there is no particular form of Church-government for every particular set down in the Word, for every Church precisely to be ruled by.  
Reas. 1 The Reasons of the point are these: First, it is impossible it should be so, the multitude and variety of particulars being infinite, and still new occasions arising in the Church daily, which if they were foreseen, yet they could not be written, the world could not contain the books, as the Evangelist speaks, of the Word and works of our Saviour. What civil Law was there ever, that the best heads have been laid together to devose, that were sufficient at the first for every particular, but by new occasions still increased for particular causes? Yea, but though men could not, yet God could have provided for that? But yet he did not; yea, I say further, that the Word of God, though it be a most perfect and absolute Law of faith and life; yet it prescribes not for every particular, what is to be done; but there are generals from which, and some particulars by which the rest are to be drawn and measured. That is the first Reason, the impossibility of it.  
Reas. 2 Secondly, if it were possible, yet it is inconvenient and unfit; fit; for every several Nation and Country have their several States and Customs, and civil Government; so that that which is decent in one, is not decent in another; that which will stand with some civil Government, may not stand with another; and therefore it is unfit to impose the same particulars on the Churches in every several Government. As for Instance; it is a decent thing in some Churches to wear long hair, in some it is not: In some Churches it is decent to have the head covered, when they prophesy, in some it is not; therefore where its decent, it may be done; where it is not decent, it may not be done: so that Decency is held still in the general, though that the particulars fail and differ, as far as the East is from the West.  
Reas. 3 Thirdly, some things we have, & must have in our Church Government, which in the Apostles times, and many years after was not so; and that is the Christian Magistrate, who hath a chief stroke in Church government, & that by right from God; who dares deny it? And therefore it was never meant, that the same particulars should be in all Churches. And so no particular form of Church-government is left in the Word in every particular, whereunto all Churches are to conform.  
Reas. 4 Lastly, some things they had in the Apostles times by practice, Act. 6.1. and there was Commandment about it too, as well as about other offices; as widows; 1 Tim. 5.3. and yet this is not of necessity required in any reformed Church. So much for the Reasons.  
Use 1 The Uses are these; First, this should teach us to moderate and stay ourselves, and to set our hearts at rest, from seeking after such a particular, precise, and necessary form of Church-government for every case in God's Word. It is but vain labour, let us never think to find it: for the general we may, and for many particulars; but for every particular we may not. How many excellent wits have even tired themselves out in this business? How long and how grievously have many learned and holy men vexed themselves about this Question, and yet cannot agree among themselves? Some pressing more particulars than others, as that the chief Governor is but for a year, or by turns, etc. Yea, how have some, and how do some to this day, wrest Scripture, laying violent hands on Gods own holy Book, sometimes putting out somewhat; as Timothy's Bishopric in the Postscript to the second Epistle to Timothy; so sometime they put in, though not into the Text, yet cunningly they add 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 divers Office: so likewise they misinterpret, as in Phil. 1.1. where they will have Bishops to signify lay-Elders, a thing never heard of that they were called Bishops, and so they are exceeding unconscionable in handling the Word in this business; Object. and all to maintain their own conceit of Government. But you will say was not the Church of the jews provided for in every particular? And why then is not ours as well provided for as theirs? I answer: First, Answ. that the Church of the jews was a particular national Church, and so might the better be provided for in particular. Secondly, I answer, that some particulars were not prescribed by them; yea, I say further, that the certain form of Church-government amongst them in every respect, is not at this day known by any, and yet we have the Scriptures, where this was recorded. For my own part I profess I cannot, by all my poor endeavours and small reading, come to any full understanding in every particular of that Government, neither could I ever hear or read of any that could. And so likewise I profess for matter of Church-government now under the new Testament, by all my labours and endeavours, and prayers unto God, I could never see it in every particular set down in the Word. For the general substance it is, and for some particulars, enough to receive some good direction for the rest, but in every particular I could never see it.  
Use 2 The second Use is for refutation and reproof of all such as pretend their particular Government to be God's ordinance, and condemn all others. As first, the Papists, they allege this, that their Government is God's Ordinance: for Christ, say they, when he was on earth, minding to erect one universal head over all, as his substitute, and that all the Churches in the world should be at his beck and Government. First, he erected it in Peter, and from him it came to the Pope, and so it is to contiene for ever; and therefore (say they) whosoever is not under this head, is no part of God's Church. But of all oppositions to this Observation, this hath the least colour of truth; and these opposites have 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, look in Luk. 22.25.26. The Kings of the Gentiles reign over them, etc. but it shall not be so among you, etc. there is our Saviour's precept directly against it. And so for example, look in Act. 15.13. We shall see that james Bishop of jerusalem, moderates the matter in question, and gives sentence in it, which is the Office of a Bishop, and which Peter should have done, if he 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 have performed it; and if he were dead, why did not his Successor do it? Likewise when commandment came from heaven for reformation of the seven Churches in Asia, why were they not revealed to Peter; or he being dead, to the Pope his Successor, but that they must be revealed to john in Pathmos; if the Pope had been Head of the Churches, the Epistles should have been sent by him, or at least by john from him. So that they have no colour for their Government.  
Lastly, this reproves those of the Presbytery that say, that their Government and their Rulers which they require are plainly set down in the Word, and is an ordinance of God to endure for ever. Yet this is not sufficiently furnished in every particular: for first, they are not certain whether the Office of a Pastor and Teacher be divers; or if they be so, than secondly, they know not whether they may not be in one and the same person: thirdly, whether of necessity all these must be in every particular Congregation, so that it doth not suffice that they be in some parts of the Church where most need is. And lastly, the Christian Magistrate who hath a chief stroke in Government, they speak nothing of him; neither do they interpret any of those places, where the Apostle speaks of Rulers, of the Christian Magistrate, though I am verily persuaded, that it is to be understood of them: And therefore they err in these particulars. And so we see that there is not any one particular form of Church-government set down in Scripture which every particular Church is precisely bound to observe, as prescribing to it every particular in Government.   

The sixteenth Lecture of the Church.  
Having propounded five principal heads to be treated upon touching Church-government, as namely, First, the harms and evils that this matter hath occasioned in God's Church. Secondly, what is meant by these words Church and Government. Thirdly, how necessary it is in God's Church. Fourthly, whether there be any prescript Rule in God's Word for it. And lastly, if there be not, than what is to be done in that case? I have proceeded in the four former, as God hath enabled me: 
The fifth thing considerable in Church-government.  Now I come to speak of the fifth, namely; That if God hath not ordained any prescript form in his Word for every particular in government, than what is to be done in this case? The Resolution whereof it is to be fetched from that which hath been formerly spoken. For whereas every particular Church must have her particular government, and the Word hath not prescribed any one set form for all Churches to observe in every particular, as I have showed in the second Observation of the former Lecture: Therefore every particular Church, out of their own power and wisdom, and being guided by the general form set down in the Scriptures, as oft as necessity requires, must make the best supply and provision for themselves herein that they can: howbeit, because the whole substance of Church-government is set down in the Word, etc. as I showed in the first Observation of the former Lecture; Therefore the Church must not be presumptuous and licentious, as if it were arbitrary, and as if they might ordain and do what they list: But they must carefully see that whatsoever provision they make in this kind, be such as may well stand with those general rules and directions which the word affords: I take not upon me here to define what is prescribed in God's word; what not; this is a hard task, too curious for me, and too tedious for you; That is left to the enquiry of the particular Churches, every one for itself; and the promise of the Spirit to lead the Church into all Truth of special use for this purpose, both to instruct the Church what is prescribed, and what is not; as also to help and direct them what to take, and what to leave, and how to behave themselves in such cases of Government, wherein they are destitute of particular warrant for each particular case from the word: yet because I would fain inform you throughly of the whole business, so far as is needful to know, I will (God willing) enlarge my discourse farther than I thought to have done, and labour to rip it up from the very bottom.  

The whole form of Church-government consisteth of three principals.  The whole form of Church-government (as I conceive) consists of three principals or Pillars (as I may call them;) First, of some Actions and duties to be performed in the Church; Secondly, of some Persons or Officers that are to perform these duties in the Church; And thirdly, of some Laws and rules that these persons are to be directed by, in the execution of these actions and duties which are to be done in the Church. And if once you can tell these things; first, what is to be done in Church-government; secondly, by whom it must be done; and thirdly, how and after what manner, and upon what ground, and with what Conditions they are to be done; you may sit down well satisfied and resolved in this point. In the handling of all these points I shall be in danger, either to be too intricate, or too tedious; too intricate, if I should handle them jointly, all together; or too tedious, if I should frame a several discourse for each particular by itself: To prevent both, I will first propound them all in a general view by themselves; and then I will instance in two or three particular duties, fitting them with their Officers and Laws; that so any man of understanding may learn thereby to do the like in all the rest.  
First, 
First, the duty: or actions to be done in Church-government, and they are six principal.  we will begin with the Duties or Actions to be done in Church-government; haply I shall not touch them all, but I will labour to touch the chief and principal, and those to which all the rest may be referred. The principal Duties are these: First, Order must be taken that the Word and Sacraments, and Prayers be had in the Church. Secondly, there must be election of Officers from time to time, as occasion shall require. Thirdly, Duties of Charity must be carefully and religiously practised. Fourthly, censures and proceedings against Offenders must be executed. Fifthly, order must be taken for calling public Assemblies. Lastly, order must be taken for the oversight of all these things.  
To begin with the first, Order must be taken for the Word and Sacraments, and Prayers; I join and couch all these together, because there is a most near and necessary league, and affinity betwixt them. 
Vid. separate. s●bis●. 137.  For as the Word is to beget faith; so the Sacraments, as seals and pledges, accompany it, for the more palpable Assurance of ou● increasing in it: and Prayer is to be joined with them both, that they may be effectual and powerful for edification. First, for the Word, order must be taken that it may be had in the Church: first, the Canonical books of the old and new Testament must be extant. And how must they be extant? Surely in their own original languages, because if there be any corruption in the Translation, we may run to the Original, so that it must be had in the original languages. And in what Copies? Surely the best that be to be had. But what then, every one cannot understand these languages, they may be in a Nation whose language is not the Mother-Tongue; What must be done then? Surely we must get the most faithful and best Translations that are; and when they are got, what must the Church see to be done with them? First, some of these Copies must be laid up in a safe and secret place, that if Desolation should come, yet the written Word may be preserved: so the book of the Law, 2 Chron. 34.14. which was thought to be written by Moses own hand, was found in a secret place, where no doubt it had been laid up by Gods special providence to be preserved from that common havoc which was in the Land; so that some Copies must be laid up in safe and secret places. Yea, but that is not enough, but there must be some extant in places of public and religious Assemblies, as it may seem to be in our Saviour's time, Luk. 4.16, 17. where our Saviour coming into the Temple, there was a book of the Prophecy of Isaiah delivered to him: So that they must be extant in the public Assemblies. And how must they be extant there? Not as dumb shows, but as the lively voice of God to be read openly; so was the case, Act. 13.27. The word of the Prophets were read every Sabbath Day. And not only so, but it must be preached too; that is, conscionably expounded and applied: So you may read, Act. 13.15. that there were Lectures of the Law and of the Prophets. And that the Ruler of the Synagogue sent to Paul and Barnabas, saying, That if they had any word of exhortation, they should say on. And this is our Saviour's charge, Mark. 16.15. Go preach the Gospel to every Creature. And so it is the Apostles charge to Timothy, 2 Tim. 4.2. Preach the Word, be instant, etc. And this is so necessary, as that it is the power of God to salvation, Rom. 1.16. we cannot be saved without it. And it is impossible we should believe without the preaching of the Word: How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? Rom. 10.14. And this was the practice both of Christ, and of his Apostles; they preached the Word. And as the Word must be taught, so it must be heard, understood, and obeyed; therefore our Saviour saith, Luk. 11.28. Blessed are they that hear the Word of God and keep it. And therefore the Apostle, Colos. 3.16. saith, Let the Word of God dwell in you plenteously: he useth a very elegant Speech, as if he should say; Let it not come as a Stranger, to tarry with you for a little while, but let it dwell with you, etc. And as it must be heard and obeyed, so it must be diligently conferred upon; that is it which is commended in the men of Berea, Act. 17.11. that they searched the Scriptures, to try whether the things were so that Paul taught them. So there must be care had for the Word we see. Secondly, there must be care had for the Sacraments: first, that they be used, and none other, which Christ instituted; and secondly, that they be administered in the same manner that our Saviour did administer them; so it is commanded, Matth. 28.19. Go teach all nations, baptising them, etc. there is the Sacrament of Baptism enjoined; and in the 1 Cor. 11.23. there is the Lords Supper; and the practice of them appears in both the Epistles to the Corinthians, and by name for the Lords Supper in that first Epistle cha. 11. v. 25. where the Apostle delivers not only the substance of it, but in some measure the circumstances of it also. Lastly, the Duty of Prayer, that must be had in the Church, that prayers must be publicly made in the Church: we have the exhortation of the Apostle to it, 1 Tim. 3.1. I exhort, that first of all Prayers be made for all men etc. where he intends it of public Prayer, and exhorts to it as to a chief duty, I exhort, that first of all prayers be made, etc. and so in the 1 Cor. 14.16. And the practice of the Apostles is answerable to this Act. 1.14. after Christ's ascension, they continued with one accord in prayer, etc. So you see how that in well-governed Churches, the Word, and Sacraments, and Prayer are to be had and used. We have an example for all these together, Act. 2 41, 42. where it is said, That they which gladly received the Word were baptised, and they continued in the Apostles Doctrine, and fellowship, and breaking of Bread and Prayer. So there was the Word, and the Sacraments, and Prayer. Here many good and profitable observations might be had, but they are here only handled as by the way, and we have handled some of them before in the marks and notes of a true visible Church; and the main thing in them rests to be handled in the instances when we come to them. So much for the first point, that the Word and the Sacraments, and Prayer must be had in the Church.  

The second duties to be done. Vid. Zegred. 120.  The second point is election of Officers from time to time as occasion requires, this must be had too: for a duty to be performed necessarily requires an Officer to perform it. And the Duties being of sundry kinds, so must the Officers be too that manage them, else there would be disorder and confusion; and none must intrude or thrust themselves into such places of their own heads, for that were intolerable presumption, Heb. 5.4. No man taketh this honour to himself unless he be chosen of God as Aaron was: there is no warrant of Conscience, either in them that thus intrude to execute such offices, nor in others to obey, nor no hope of blessing by either: Therefore there must be election of Officers in the Church, that is, there must be a lawful Assignment of such men to such Offices. When a Church is first planted, it is one of their first Duties, to proceed to the election of Officers, as Act. 14.23. They ordained them Elders in every Church by election. And so in Titus 1.5. Titus was left in Crete, when the Church was first planted, to ordain Elders in every City. Again, as there must be election of Officers when the Church is first planted; so there must be election for the supply of Officers, when any are displaced, either by death, or for their misdemeanour, others must be placed in their rooms by election. And thus did the Apostles when judas was fallen away, they fell to election by lot, for another to supply his room, Act. 1.21. Again, when the Church of God is increased, and when by multitude of business, those that are Officers have as much already to do, as they can turn their hands to, other Officers are to be added by election. And this was the case, Act. 6.2, 3. When the multitude of Disciples grew, there was a murmuring because the widows of the Grecians were neglected in the daily ministration. Now the Apostles had greater matters in hand, and therefore it was unmeet for them to tend to it; therefore said they, Choose you out seven men from among you, etc. And so when the people of Israel were increased, and that Moses knew not what to do, Exod. 18.21, 22. jethro his Father in Law gave him counsel to choose other Officers to assist him, and so he did. So that election of Officers is a needful duty in the Church. Now as this must be done in regard of all Officers, so especially there must be election of Ministers, such as labour in the Word and Doctrine, as they having the chief business to deal in: and their election consists chiefly in two things; Ordination and Assignation to some particular place.  
First, Ordination, that is an Action whereby men are separated to the work of the Ministry, and whereby they are enabled to do some things, which they could not do before, as in the power and use of the Keys to bind and lose; and some other things they may do lawfully now, which they were able to do before, but not lawfully, as to preach and to administer the Sacraments, etc. these depending upon lawful Ordination; such an Ordination we find, Act. 13.2, 3. where Paul and Barnabas were separated to the work of the Ministry, but not assigned to any one particular place. And in the 1 Tim. 4.4. where the Apostle saith to Timothy, Despise not the gift that is in thee, which was given thee by Prophecy, and the laying on of the hands of the Company of the Presbytery: where the Apostle speaks of his Ordination, before he came to be assigned to a particular place: for as yet he had no certain Charge till he came to Ephesus, and the Apostle speaks as of a thing done before: that is for Ordination.  
In the second place we come to the appointment of them to some particular place, where they may exercise their gifts, and to perform the work of their Ministry, whereby there is a mutual reference betwixt the Minister, and those whom he is set over, he being their Pastor, and they being his Flock. And so the Apostle left Titus in Crete, that he might ordain Elders in every City, Tit. 1.5. that is, that he might ordain them, and appoint them in every City; for both these usually do, and should go together, that is Ordination and appointment to some particular place, specially amongst us, though in the Apostles times, there were Ministers at large: but this is not good amongst us, we have no such large Commission as the Apostles had, but we must have reference to a certain people, and to a certain place. And so Act. 14.23. They ordained Elders by election in every Church: there they did ordain Ministers, and appoint them to a certain place. And surely, whatsoever is rightly done in this kind, the Lord himself acknowledgeth for his own handy work, Act. 20.28. Take heed to the Flock over which the holy Ghost hath made you overseers, etc. I speak all this while of the outward calling only, for that is in the power of the Church; the inward is merely, and immediately from God. The Church is to try and examine the inward too by the proof of their gifts, and by charging them in the sight of God to speak the truth herein, whether they find that God's Spirit hath made them willing and able for the Ministry, but to confer it on them they cannot. So much for the second point, election of Officers.  

The third sort of duties to be done.  The third point is the duties of charity and mercy, they are to be done in the Church, next to the duties of piety to God; the duties of mercy and charity are most carefully to be performed, and to be provided for in the Churches of Christ. I speak not so much of spiritual duties of charity, concerning spiritual distresses, as to comfort the wounded conscience, to bear with the weak, to have compassion on our brethren's infirmities; but chiefly of outward bodily charity, which concerns the outward state of our Brethren; as first, the sick must be visited; secondly, the dead must be bu●ied; thirdly, the needy must be relieved; fourthly, the Ministers must be maintained. In these four consist all the duties of mercy and charity to be done in the Church. First, the sick are to be visited, the Text is clear for this in jam. 5.14. If any man be sick, let them call for the Elders of the Church, etc. And this must not be done for fashion sake after a civil manner, but for conscience sake, after a religious and Christian manner we must pray with them and for them for their recovery, and for a speedy and comfortable end; we must offer our service to them for any good office in that necessity; we must comfort and encourage them against the terrors and pangs of death; we must stir them up to put their house, especially their souls in order. Thus we must labour every way to fit them for the time of their dissolution: thus we must visit the sick. Secondly, the dead are to be buried; this is commended for a good work of mercy by Christ's own words, Mark. 14.6, 8. when the Woman poured the box of Ointment on his head, some murmured at it, but our Saviour saith, She hath wrought a good work on me, for she is come aforehand to anoint my Body to the Burial: so he approves Burial for a good work.  
And seeing that Sepulchers and Burials are monuments of our Resurrection (for that was the first and true use of them amongst the faithful) where should this be practised more than in the Churches of God, where the Resurrection is most and best taught and believed. Thirdly, the needy are to be relieved, the naked must be clothed, the hungry must be fed, etc. and this duty consists of two branches, collection and distribution. First, there must be collection; so the Apostle enjoins, 1 Cor. 16.1, 2. That every first day of the week every man must put aside something for the relief of the Saints: than it must be collected and gathered, and so much put into the Treasury, and that was the use of the Treasury in Mark. 12.45 to put in that which was collected. Secondly, there must be distribution, as Rom. 12.8. He that distributeth, let him do it with simplicity; and vers. 13. distributing to the necessity of the Saints. Heb. 13.16. to do good, and to distribute forget not, etc. and this may be done either by their own hands, or others; and that not to their own Churches alone, but to others too; if they want and these abound, Rom. 12.26. so that that which is collected, must not be kept, but after collection, there must be distribution, and in these two offices consists the relieving of the needy. The fourth duty of mercy is this, the Ministers must be manifested; this is the Apostle means in the 1 Tim. 5.17. where he saith, that he that rules well is worthy of double honour, specially he that labours in the Word and Doctrine: where at least double honour is taken for the honour of maintenance; and the Text is clear for it by that which follows, where he saith, Thou shalt not mussel the mouth of the Ox that treadeth forth the Corn: and this must not be done with a sparing hand, but as the Apostle commands it in Galat. 6.6. Let him that is taught in the Word, make him that hath taught him partaker of all his goods. Let him think nothing too dear for him. And this is not grounded on the law of love only but even upon the law of reason too: for so the Apostle in the 1 Cor. 9.11. sheweth, that in reason if they minister to us spiritual things, it is no great matter if they reap our carnal things. It is true, that rather than the Minister should be burdensome to the Church, he is to labour with his own hands to satisfy his necessity: but yet when there is a competent state in the people, they are to ease him of that labour, and of their estates to relieve his wants, as the Philippians did by the Apostle Paul, Phil. 4.10, 11. where the Apostle rejoiceth for the care which they had in ministering to him. And surely the people lose nothing by this; for when the Ministers are thus provided for, they give themselves wholly to their callings without let, to study for the good of the people, whereas else they be driven to provide for themselves, it will be with them as it was with the Israelites under the hands of the cruel Taskmasters in Egypt, they must be seeking straw while they should be making brick to build withal; they must be seeking after the pelf of this world, while they should be building God's house. And they that neglect this duty, are empty of all Religion, both for piety to God whose Ministers they are, and for charity to themselves and their brethren, because they do not strain themselves to relieve the wants of such as by God's Ordinance they are most bound unto, and which do spend themselves and their time for others good and salvation. So much of the third point, for duties and works of mercy and charity.  
The fourth point is the censures of the Church, 
The fourth sort of works to be done. Church censures.  the proceeding against offenders. For seeing in all Churches there are still some that walk inordinately, some course of necessity must be taken against them, that the Church may be disburdened, either of their persons, or of their sins. And hence it is, that our Saviour himself takes precise order for this matter, Matth. 18.15, etc. And the Apostle chargeth this Duty on the Thessalonians with great authority, 2 Thess. 3.6. We warn you brethren in the Name of our Lord jesus Christ, that you withdraw yourselves from every Brother that walketh inordinately. And he is grievously offended with the Corinthians, that they did not proceed accordingly with all severity against the incestuous Person, 1 Cor. 55. And the Reasons for such proceedings are very weighty. 
Reasons of this.  First, no Government, I say, not only can be good, but can stand, where malefactors are not punished, much less can the Government of the Church, where sin is specially to be hated, prevented, and suppressed. Secondly, where known sin is not punished, there the state and Government is reputed accessary to that sin, now what a scandal is it to God's Religion and Church to be accounted favourers, or sparers of any sin, which they must be, if offenders be not punished. Thirdly, offenders must be punished, else there is danger of infecting the whole Congregation; so saith the Apostle, 1 Cor. 5.6. A little leaven leaveneth the whole l●mpe: therefore the old and sour leaven is to be purged forth. Fourthly, in regard of the offendor himself; Censures must be had in the Church, that so the flesh may be thereby destroyed, and his soul saved, and so God's mercies glorified in the converting a penitent Sinner, by his saving Ordinances, 1 Cor. 5.5. But if he continue obstinate, his punishment here is but the beginning of his tormented State in hell, and the decree of God's Reprobation is begun to be executed upon him, and so the Lord is glorified in judgement in the midst of his Church, in the confusion of his enemies.  
Now these proceedings consist in many particulars; for the Church is merciful, even as their heavenly Father is merciful, they delight not in the death of sinners, but rather that they should be converted, and live; and therefore they attempt all means of cure first, before they proceed in cutting off. 
How to proceed ●● this.  And yet they are just too, as God their Father is just, and therefore when gracious and mild means do not prevail, they proceed to rougher courses; First, therefore there must be private admonition betwixt him and thee, or two or three more; so our Saviour commands, Matth. 18.15, 16. Secondly, if he will not hear, complaint must be made to the Church, as in vers. 17. which (as I take it) is that noting out by Letter, which the Apostle speaks of in 2 Thes. 2.14. Thirdly, consequently if he will not hear the Church, separate from him, have no Company with him, as the Apostle speaks in that 2 Thes. 3.14. And this is it also which the Apostle saith, 1 Cor. 5.9. I wrote unto you that you should not company with fornicators, this is a suspending of them for a time from the Sacraments, and from Communion in holy things, till the Church had trial whether thereby they would be brought to Repentance. Fourthly, if this will not prevail, what must be done then? Why, if they cannot cure, they must cut off, he must be delivered up to Satan indeed: so the Apostle saith, 1 Cor. 5.5. and 1 Tim. 1.20. and that which the Church doth in this case; the Lord ratifies in heaven, Matth. 18.18. Whosoever they bind on earth, is bound in heaven; yet so too, that upon his Repentance, they can, and must, and do most willingly lose them from those bands of Satan, wherein they wrapped him before. This is a most serious and weighty duty to be performed in the Church of God: but how grievously it is both neglected and abused, it is a shame to speak of, that any that profess themselves to be of the Church of God, and have power in their hands to execute these censures, should yet neglect them; (these being the only means to reclaim or cast off the obstinate, when imprisonment and all other ways will not serve). So also it is abused by those upon whom it is inflicted, they deriding it, and making but a jest of it, as if they were never the further from heaven for all that: and surely it may be they are not, because they were never near it. Well, whosoever they be that abuse it, let them know that it is Gods own precious and holy Ordinance, and therefore not to be dallied in, nor basely esteemed; yea, it is Gods own work and doing, where it is lawfully proceeded in, and it is ratified by him in heaven; and where it is abused, God will be avenged on the abusers to the full. It is true, that the Curse causeless, as Solomon speaks, is like the flying of a Bird in the Air, it leaves no impression behind it; and in this case God derides it from heaven, and it is their fearful sin that inflict it. But when it is justly suffered, it is the heaviest stroke that can light upon man in this life, either from God or man. The sword of the Magistrate is nothing to this, that only depriving us of temporal life, this of eternal life: a wounded Conscience (which is an intolerable Burden to them that have ●el● it) is nothing to this: For a man sometimes in that case can pray for himself, or if he cannot pray for himself, yet he may and must, and is prayed for by the Congregation. These are neither in case to pray for themselves, nor must they be prayed for by the Saints, 1 joh. 5.16. because now, for aught we can see, he is quite cut off from God our Father: nothing can match this state but hell, this being the Porch, that the House; this the Mouth, that the Body; this the very brink, that the eternal Pit of utter desolation. I herefore we are to bewail the misery of our times, wherein so precious an ordinance of God as this is, is so abused; and we are to pray unto God that this Ordinance of his may take effect amongst us, this being an excellent Ordinance of God to reclaim offenders, when neither the Sword of the Magistrate, nor any other means could reclaim them. And so much of the fourth Duty.  
The fifth duty is calling of public assemblies; 
The 〈◊〉 duty  they must be called: For matters are not to be carried in the Church by one man's direction alone, but by the Common consent of the whole; and consent is not to be fetched from house to house, of every man by himself, for that course is subject to fraud, but Assistants are to be called, parties are to be warned to be there, and so publicly to testify their own consent, and our Saviour hath promised his presence and assistance in such cases, Matth. 18.19, 20. Now these Assemblies are sometimes greater, as of a Diocese or Province, sometimes smaller, as of a Parish. Again, some are ordinary, upon ordinary occasions; and, as extraordinary occasions do oft fall out, some are extraordinary. An assembling together for ordinary occasions and duties, they are for the most part these; First, the preaching of the Word, the administration of the Sacraments and Prayer. 1 Cor. 11.20. When ye come together into one place; this is not to eat the Lords Supper. And 1 Cor. 14.26. What is to be done, Brethren, when ye come together, according as every one of you hath a Psalm or a Doctrine, etc. So that there must be public Assemblies for these duties. Secondly, there must be a calling of public Assemblies for the election of officers; for this cause the multitude were called together, Act. 6.2. Thirdly, there must be a public meeting for Alms, for the collecting and distributing to the Saints, so the Apostle commands 1 Cor. 16.3, 4. Lastly, there must be ordinary public Assemblies, for the execution of Church censures, as 1 Cor. 5.4. When ye are gathered together, and my Spirit with you, etc. So there must be public meetings upon extraordinary occasions; sometimes God testifies extraordinary mercies, and gives extraordinary blessings to his Church, and then there must be an extraordinary assembly of the Church to give public thanks to God, as it was in Hester. 9.22. Secondly, some heavy judgements are either felt or feared to come upon the Church, and then the Church must assemble together for fasting and prayer, as it is commanded, joel 2.15, 16. And we see the practice of it in the Ninivites, jonah 3.5. where they proclaimed a Fast upon jonas preaching of destruction to come upon them. Thirdly, Laws and Decrees are to be made or revived for the carriage of God's worship, or such like, and so in Act. 15. the Church came together for the decreeing of matters concerning ceremonies. And Act. 16.4. they delivered those decrees for the Churches to keep, than there must be an assembling for the receiving of them. Lastly, doubts and controversies are to be decided; therefore there must be public Assemblies for the deciding of them. So Paul was sent up to jerusalem, Act. 15.1, 2, etc. about doubts that did arise; and what did they there, the Apostles and Elders came together to look to this matter, vers. 6. So much of the fifth Duty.  
The sixth Duty is oversight, 
The sixth duty.  that all these things may be duly and rightly done; this Duty is as needful as the rest: For we know that every thing grows out of frame in time, except they be upheld and renewed by continual oversight and looking into; and therefore it is said, Act. 15.6. that the Apostles and Elders came together to look into the matter. This is one most necessary Duty; for it is the keeper and maintainer of all the rest; if this be neglected, all the rest will fail; we know concerning our own bodies, that if we look not to ourselves in our diet, all will be soon out of frame, and much more in our souls, for who finds not by experience, that though he labour to set himself never so well in frame in the morning, yet before night for want of oversight, the Soul will be much out of Order; and were it not for this careful oversight our Souls would be grown over with sins, as the Fields are with weeds: so would it be likewise with the Church. Now for this matter of oversight, first, it must be ordered, that things once ordained be established by authority, and if it be possible by the authority of the Christian Magistrate, at least of the Church. Thus josiah made a Covenant with God, and established it by his authority, and made all the people stand to it, 1 Chron. 34.32. And so the Apostle, 1 Cor. 14.37. establisheth those things which he had ordained in the Church by the authority of his Apostleship; If any man (saith he) be spiritual, let him acknowledge, that the things which I write unto you are of the Lord. And if things be not thus established, civil men will not regard them. Secondly, every man must be quickened up, and encouraged to the performance of this duty, and therefore there must be over sight in the Church. Thus josiah encouraged the Priests to the service of the Lord, 2 Chron. 35.2. and so Paul quickened up Timothy to the observation of his duty, 1 Tim. 5.21. I charge thee in the sight of God, and the Lord jesus Christ, and the elect Angels that thou observe these things. And so the Lord encourageth the Church of Smyrna, Reuel. 2.10. against her sufferings; Fear none of those things (saith he) which thou shalt suffer, etc. but be faithful unto the death, and I will give thee the Crown of life. Thirdly, there must be oversight, that well-doers may be commended and approved: so the Apostle Peter commends them to whom he wrote 2 Pet 1.19. for doing well, in that they did take heed unto the words of the Prophets, etc. And in the second and third Chapters of the Revelation, there is never a Church that had any good thing in it, but our Saviour commends them for it, and the want of this duty is a great dismaying to religious proceedings amongst us. Fourthly, things must be redressed, therefore there must be oversight in the Church, and so Paul left Titus in Creta to redress those things that were amiss, Titus 1 5. And so our Saviour in Reuel. 2.5. labours to reform the Church of Ephesus; Remember from whence thou art fallen, and repent, etc. And likewise the Church of Sardi, Reuel. 3.2.  
The last duty in the matter of oversight is this; that if we cannot reform and redress those things that are amiss, than we must make open protestation against their failings, ●s the Apostle did, 1 Cor. 5.6. with sharp denuntiations and threatenings of God's judgements against them, if they reform not: so our Saviour threatens the Church of Ephesus, Reuel. 2 5. That if she will not repent, he will come against her shortly and remove her Candlestick, etc. and the Church of Pergamus in the sixteenth verse, Repent thyself, or else I will come against thee shortly, and will fight against thee with the sword of my mouth. So if I live in a Church that will not reform the things amiss, if my place afford it me, I will make open protestation against them; and if that will not prevail, I will sharply denounce the judgements of God against them, and so I shall have peace in discharging my Conscience. And so much for the last Duty to be performed in the Church, namely, oversight.   

The seventeenth Lecture of the Church.  
COncerning the matter of Church-government I showed you in the last exercise, that the whole frame of it did consist of three Principles; First, of some actions and duties to be done in the Church; secondly, of some Officers or Persons that must do them: Thirdly, of certain Rules and directions, whereby those Persons are to be guided in doing those duties. Of the first of these three, namely, 
The second principle whereupon Church-government consisteth, viz. the Persons or Officers that are to perform this duty.  of the Actions and Duties to be done in the Church we have spoken already in the last Exercise. Now we are to speak of the second point, as God shall assist us, namely, of the Persons or Officers that are to perform these Duties: For every Duty to be performed in the Church doth of necessity require some Person or Officer for to perform it. Now every member of the Church is not presently an Officer of the Church, but first a man must be a member, and afterwards as his fitness is, he is to be made an Officer; neither yet is every Officer to manage every duty, but several duties are to be matched with several Officers; and every Officer is to be confined to that particular Duty, which he is appointed unto.  
If you ask me, Quest. who, or what manner of persons or officers these are? My answer is twofold: Answ. 1 
generally  First, I answer in general, that these officers must have two things: first, they must be qualified with a competent measure of gifts, fit for such offices; 
Church-officers must have two things: First, they must be qualified with a competent measure of gifts.  secondly, they must be appointed to such offices, by the order and authority of the Church wherein they live. First, they must be qualified with a competent measure of gifts fit for such offices: for such is the admirable wisdom of God, that as he hath ordained divers administrations (that is to say, duties) to be done in the Church; so proportionably he hath given diverse gifts, that is, enablements for the administration of such duties. And these gifts he hath not heaped up all together upon one man, for one man is not able to receive them all, at least not to use and wield them all, but hath distributed some to one man, and some unto another, to every one severally as himself pleaseth. So the Apostle delivers the matter very plainly and pithily in the 1 Cor. 12.4. to the eleventh verse, where he speaks of administrations, gifts, and offices; and saith, that one and the same Spirit distributeth to every man severally, as he will. And these three have both a mutual correspondency too, and a dependency in Nature with each other, and are inseparably joined together: administrations require gifts, gifts require officers, and officers require administrations; yea, administrations require not gifts only wherewith, but officers also by whom they are to be executed: and gifts require not officers alone by whom, but administrations also whereupon they are to be employed: and officers require not only administrations which they are to execute, but gifts also whereby they are enabled to execute them. Administrations without answerable gifts and officers are but dead matters, there is no life in them. Gifts without officers and administrations answerable, are idle things, there is no profit in them. And so officers without administrations and gifts are mere shadows and shows, no truth nor substance is in them: So that these three are inseparably joined together. And hence it is, that whatsoever duty the Lord would have to succeed happily, still thorough the whole book of God, we shall find that he matcheth that duty with gifts and officers accordingly. This we may see in the twenty five, and twenty six, and so to the thirtieth Chapter of Exodus, there was a Tabernacle to be built, and an Altar, and an Ark to be made; here is the administration: then look in the 31. Chapter, second and third verses, and we shall see, that there were presently gifts and officers fitted thereto. In the second verse there was Bezaleel, whom God had called by name for that work: and in the third verse there were gifts too, Whom I have filled with the Spirit of God in wisdom, etc. So likewise in Matth. 9.37. and chap. 10.1, 2. In the ninth Chapter, vers. 37. our Saviour saith, The harvest is great, etc. here is the administration, the preaching of the Gospel: and in the tenth Chapter, the first and second verses, there are gifts and offices suited thereto; for Christ calls his Disciples, and gives them gifts for this purpose. That may suffice for the first point.  
Secondly, 
Secondly, they must be lawfully appointed to such offices.  they must lawfully be appointed to such offices by the authority and orders of the Church wherein they live; Tit. 1.5. the Apostle saith to Titus, that he left him in Crete to ordain Elders, etc. I have appointed thee (saith he;) he was not to do these things of himself, but according to the Orders established by Paul in that place. And there is great reason for it: for wheresoever an officer is thrust on a people against, or besides their Orders or Customs, it breeds in the people discontent against him, and makes, that neither he nor his service is well accepted of them. But what if we live in a Church where the Government and Orders are corrupt? I answer: It were for to be wished, that in all places officers might be made after the best and purest manner: but when we live in places where we cannot be served with the best and finest, we must be served with courser, we can have no better than the place will yield. Therefore if an officer be appointed, after the usual Orders and Customs of the Church, though somewhat corrupt, if withal he be qualified with some competent measure of gifts, this sufficeth to make him a lawful officer to them, and so he is to be accepted and esteemed. And that these two are most necessary, as none being a lawful officer ordinarily that hath not both; and most sufficient, as that whosoever hath these is a lawful officer, appears by these Reasons: First, that which a man is lawfully seized on, he must have both right to, and possession in. When God gives a man gifts, he hath a possible right; and when he is appointed by the Authority and Orders of the Church, that gives him actual possession. Secondly, every such officer is an officer both for God and for men, and therefore he must be invested by each; Man invests him by appointment, God invests him when he is qualified by himself, and appointed by man according to God's ordinance. So much for the first general answer, that officers in the Church must be men qualified with a competent measure of gifts. Secondly, that they must be appointed thereto by the Authority and Orders of the Church wherein they live.  
Answ. 2 
Particularly, What these Officers are.  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 up all particular officers, that have had to do in Church businesses; for besides the ordinary, there have been many extraordinary. Some in our Saviour's time, and the Age next succeeding: as Apostles that were to teach at large through the whole world, Matth. 28.19, etc. and Prophets to foresee and foreshow things to come, as Agabus, Act. 11. and Evangelists to be Assistants to the Apostles. Others there were also in many Ages after, as Exorcists, Doorkeepers, Acolutives, and Readers, etc. but whether these were in, rightfully or wrongfully, is to be seen hereafter. In the mean time we will speak of such officers as were of ordinary and necessary use in the Church, either such as were indeed, or else are pretended so to be on probable and plausible grounds. We will begin with the officers of the Ministry, as that being the principal duty, and so they the principal Church-officers in the most straight 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 governing Elders, then to Deacons, then to Widows, then to other Assistants: lastly, we will come to speak of the Christian Magistrate.  
First, we will begin with Bishops; and first, 
First, Bishops. First, their name.  we will speak of their name; secondly, of their office. First, of their name. Bishop is as much to say, as an Overseer in the Original; and it is attributed unto them by a kind of excellency: for there are many Overseers, but these are the chief (in the Scripture sense) that are, and these are Overseers by a kind of excellency, whether we respect the persons they oversee, or whether we respect their designment to that office, or whether we respect the work they do. First, if we respect the persons they oversee, they are overseers by a kind of excellency, for they oversee the faithful, or the flock of Christ: for whereas they have other overseers, as they are Subjects, they have the King, and other Magistrates to be their Overseers; yet none are so as these, for these are their Overseers, as they are the flock of Christ. Secondly, if we respect their special designment over that flock, they have a more special designment over the Lords flock, than any other Overseer hath over any other people; the holy Ghost makes them overseers after a special manner. Thirdly, if we respect their work, which is to feed, and that not with bodily food, but with spiritual and heavenly food to eternal life. All these are intimated, Act. 20.28. Take heed to the flock over which the holy Ghost hath made ye Overseers, to feed the Church of God, etc. First, they are Overseers, and that by a kind of excellency; first, in respect of the persons they oversee, which is, the flock of Christ; Take heed to the flock, etc. Secondly, in respect of their special assignment; over which the holy Ghost hath made ye Overseers. And thirdly, in respect of their work, to feed the Church of God, etc. And as this name Overseer is restrained only to these, so it may be safely extended to every particular in that kind, and so is the use in Scripture, Phil. 1.1. To all the Saints in Christ jesus which are at Philippi with the Bishops, etc. And most plainly in the 1 Tim. 3.1. If any man desireth the office of a Bishop, etc. this is the general signification of the word in Scripture. But you shall understand, that by common practice of speech, I find this name always, almost ever since the Apostles times particularly applied to those that have a primacy and precedency in the Church above their fellow-Ministers; and so Bishops are not Overseers of the flock only, but also of the Pastors too within such a compass, some greater, some smaller, which we call Dioceses; and as this is generally so in all ancient Writers, so likewise if the Postscript be authentical, 2 Tim. (as for any thing I see it must) than the Scripture favours it too: for there Timothy is said to be a Bishop in this sense, and so had other Pastors under him. And so much for the signification of the name, Bishop.  

Secondly, their office, consisting in two things. First, in ordaining Ministers.  Now we come to their Office; (we speak still in the particular sense) their Office (besides their preaching and other ministerial Duties common to all Ministers) consists, First, in ordaining Ministers; secondly, in reforming things amiss. First, in ordaining Ministers: So it is said of Titus, that he was left in Crete to ordain Elders, Titus 1.5. and so in the 1 Tim. 5.22. the Apostle would have Timothy lay hands rashly on no man, etc. What is it to lay on hands, but to ordain Ministers? And this Timothy must do; and thereto Antiquity so plainly agrees, that Jerome, 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, 
The objection that the Apostles did ordain as Apostles, not as Bishops; and Timothy and Titus as Evangelists not as Bishops, answered.  some Persons must needs have a special overruling hand in it; and who are they but Bishops, that is, they that are highest and chiefest in the Ministry? So the Apostles, and so the Evangelists being the chiefest in the Ministry, did ordain Ministers. If it be said, that the Apostles ordained not as Bishops, but as Apostles; and Timothy and Titus not as Bishops, but Evangelists, yet the same office being of necessity still to be performed, some must always be in the Church, answerable to them in that respect, call them how you will, if not Bishops, yet they must have as much authority in this business, as I for my part do ascribe to Bishops. It is true, that extraordinary Officers are not to be imitated in extraordinary works: but in their ordinary works of continual and necessary use, when extraordinary Officers cease, ordinary must succeed them. I do not say, they did this wholly and alone, but still other Presbyters or Ministers were assistants, and laid on hands with them: and so it was in the Primitive Church, and so our Law requires, that the Bishop should make no Minister, unless other Ministers be with him: but yet still they have the chief stroke; the power of ordaining is in the one, the approbation in the other.  
The second thing wherein their Office consists, 
Secondly, in redressing things amiss.  is in overseeing, and redressing things that are amiss: for this purpose was Titus left in Crete to redress things amiss, Titus 1.5. and that not in the people only, but in the Ministers also, 1 Tim. 5.19, 20. Against an Elder receive none accusation, but under two or three witnesses; them that sin openly rebuke openly, etc. Timothy was at Ephesus, as Titus was at Crete, to redress things amiss, and there were many Ministers there, and these must be reform too; and therefore the Apostle would have him in redressing things amiss amongst them, to receive no accusation against them but under two or three witnesses. So that there must be one above the rest, for the performance of this Duty: the same Reason may be proportionably applied for this, as for the former, for seeing some ministers must be redressed, then there must be some that must have this power to do it; and who are they but Bishops that are in the chiefest places? I do not ascribe to Bishops hereby any absolute power over their Brethren, as to do 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 compass of jurisdiction allotted them, wherein were many Congregations, at least many Ministers whom these did oversee. Those of the Presbytery have one that is chief amongst them, and so is the confession of the Reformed Churches. And Master Calvin himself confesseth as much, that in the ancient Church there were such Superiors; and saith further, that their proceedings were not contrary to the Word; yea, and he shows and approves the reason why such were chosen, and that was of purpose to prevent dissension, which by equality would arise. Mistake me not, as if I did mean to settle in Bishops any Princely authority or Lordlike command; neither he, nor they, nor I intent it, but that at least there must be one superior, and above the rest for order-sake. For so it must needs be in all Companies and Societies whatsoever, else it cannot stand. There were many Ministers in Ephesus, Act. 20.28. And so Act. 15.35. we read of many that were in the Church of Antioch, and some of them are named, Act. 13.1. Now what disorder would there have been in these Churches, if one had not been above the rest? What danger of Schism would there have been? How could matters have been decided amongst them? Who should there have been to have moderated their actions? The freest State that ever was, hath one Superior above the rest, as Venice hath her Duke, Rome hath her Consuls, etc. yea, the Apostles themselves exercised this order amongst themselves; some in one 'Cause was Moderator, some in another. Nay, I add further, that they exercised power, though not over themselves, for they were all equal, yet over other Ministers. Therefore the thing is not unlawful in itself, if it be moderately and lawfully used. And the order which I plead for, I would not have 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 year? I answer, that surely the lawfulness is all one, be it for a year or for a man's life, only there is less danger of abusing such a place, if they be limited to a shorter time: And so much of the first Office, namely, Bishops, where ye have heard first of their Name, and secondly of their Office.  
Now we come in the second place to Presbyters or Elders; 
Secondly, Presbyters.  for so the word Presbyter in the Original signifies an Elder; and they were so called, either as they were Ministers, or as they were ancient in years, or at least in carriage, or because they were more ancient in grace, and in begetting others to the Faith. We speak here of such as labour in the Word and Doctrine, for of such as are pretended to be governing Elders, we shall speak in the next place. This name we find also to be general to all in the Ministry, from the highest to the lowest; yea, even the Apostles themselves are so called; so Peter calls himself an Elder, 1 Pet. 5.1. yet by use 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 himself, as times and occasions served.  
Their Office in regard of the main essential duty, 
Their office, first, generally.  is to feed, and therefore they are called Pastors, Ephes. 4.11. He gave some to be Apostles, etc. and some Pastors, etc. 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 Flock of God, etc. Act. 20.28. Take heed therefore unto yourselves, and to all the Flock whereof the holy Ghost hath made you Overseers, to feed the Church of God, etc. And this feeding consists chiefly in two things; that is, first, to teach; secondly, to rule and govern: they must be acknowledged to have as absolute power and authority from God for both these duties within their Charge, as the Bishops in theirs: for every Presbyter is a Feeder; that is, both a Teacher & a Ruler within his Charge. It is true, that Presbyters have been most unjustly scantled & abridged by Canons and Counsels of this part of their office, that consists in ruling and governing; too much hath been taken from them, that Bishops might be advanced the more.  

Secondly, more particularly.  To speak 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 whatsoever particulars of exhorting, reproving, comforting, etc. are set down in Scripture, they are to be referred to this head, they were all exercised by the Apostles and Evangelists, and are so to be by every 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, be instant in season and out of season, improve, rebuke, exhort, etc. And there is reason for it; for the Word being committed to every Pastor to be ministered by them, and that being profitable to teach, to convince, to correct, as it is in the 2 Tim. 3.16. therefore there is power and charge in them, to handle it every way, for the edification of the Church. Secondly, they are to administer the Sacraments: for that also being charged upon the Apostles, Mat. 28.19. was intended to all the Ministry, as well as the Word: and in the 1 Cor. 10.18. The Cup of blessing which we bless, etc. there is the other Sacrament, and the Apostle makes it peculiar to him and other ministers to administer, it which we bless, etc. The third Duty is prayer, Act. 6.4. and in the 1 Cor. 14.16. there the manner of public prayer is plainly set down, that is, that which is conceived by the Minister, and the people accompanying him in their affections, and saying, Amen. The fourth Duty belonging to their Office, is that they be an example to their flock of holiness in life; so the Apostle exhorts the Elders to whom he writ, 1 Pet. 5.3. to be an example to their flock: and so the Apostle exhorts Timothy to be an example to them that believe, 1 Tim 4.12. The fifth Duty is to visit the sick; So it is intended, james 5.14. If any man be sick let him call for the Elders of the Church, etc. Their sixth Duty; they are to use and exercise the power of the Keys both in binding and losing, for that also is common to them with the Apostles; and that which is said to the Apostle in joh. 20.23. is said also to all true Ministers; Whose sins soever ye remit on earth, they are remitted, etc. This is peculiar to all in the Ministry, and none else. The seventh Duty belonging to their Office is, that they are to have care over the poor. I urge it not so much that they should distribute with their own hands, yet that is needful too: where greater occasions are not hindered by it; for so the Apostles, all was brought and laid at their feet, and they did distribute it, till they had greater business in hand. But this they ought to do, to see it performed by those that are in places, both collections and distributions, 1 Cor. 16.1. Eighthly and lastly, their Duty is to be continually resident, and attendant, over their Charge Act. 20.28. Take heed to the flock over which the holy Ghost hath made you overseers, etc. The very name, Overseer, intends so much, that they must be continually resident over the flock, wherein the Apostles themselves, though they went from place to place, yet they were very careful in visiting, and in writing to the Churches which they had planted, as Paul and Barnabas did, Act. 15.36. and they did long to be with them, as the Apostle Paul saith, Rom. 1.11. and when they were hindered from it, they bewailed it, as Satan's work therein. So doth the same Apostle, 1 Thes. 2.8. and when they could not come themselves, they supplied their bodily absence by the presence of their Ministers and Deputies, as also by Letters. But no ordinary Minister can thus excuse himself, but they are continually bound to be resident. And the danger is exceeding great when the Pastor is absent, as we may see in the 1 Cor. 15.12. When the Apostle was absent, some crept into the Church that taught errors and false Doctrine, as that there is no resurrection, etc. and the danger of it amongst us is too apparent and lamentable. And therefore we are to pray unto God, that those in Authority may force them that are tied to a Charge to be resident upon it: so much for Presbyters.  
In the third place we come to Doctors: 
Thirdly, Doctors.  I find the word used in Ephes. 4.11. and we expound it Teachers, which hath two significations: First, I find it to be understood of those that teach the Word, and that is the true and only sense of it in the Scriptures: secondly sometimes it is understood of those that instruct Scholars specially in the grounds of Religion; and so after in other matters; and so it is taken in some ancient Writers. The question concerning Doctors is in the former sense this; Whether there must be such an one in every particular Congregation, as a several Officer from the Pastor? For answer whereunto, I say, that the Office of a Doctor is necessary in both senses generally in the Church: and also in the former sense, as he is a Teacher, he is necessary in every particular Congregation; yea and further, I say; that if there be in one and the same Congregation, a Doctor in whom is the Word o● knowledge, joined with a Pastor in whom is the word of wisdom, 1 Cor. 12.8. it is not to be misliked. But that this must be so of necessity that we deny: for howsoever the gifts be diverse, the Doctors to teach and expound the Scripture▪ the Pastors to apply it; yet they may be and are usually found in the same Person: and therefore we shall find it. Scripture, that teaching and preaching concur together in the same Officer: so it is said of our Saviour Christ himself, Matth. 9.35. That he went about teaching and preaching the Gospel. And so it is said of the Apostles Paul and Barnabas, Act. 15.35. That they continued preaching and teaching at Antioch. And so the Apostle, 1 Tim. 6.2. requires this in Timothy, that he teach and exhort. And this is generally required of all preaching Elders, 1 Tim. 5.17. that they labour in the Word and Doctrine; and what is that but to teach and apply? And every Minister must be apt to teach. What necessity is there of a Doctor in every particular Congregation? Howsoever than they are divers gifts, yet commonly they are found in the same person: and that which they allege▪ Eph. 4.11. makes directly against them; for if the Apostle there had meant to have made them divers offices, he● would have disjoined them with the same note of difference, as he did the other, and have said, and some Pastors, and some Teachers; but in that he conjoins them together, and saith, Pastors and Teachers; he makes them to be as one.  
Now we come in the fourth place to governing Elders. 
Fourthly, governing Elders.  I find Governors mentioned in Scripture, as in the 1 Cor. 12.28. and also Rulers, Rom. 12.8. And I deny not but this is of necessary use in the Church; for the Ministers must be endued with it, they must rule and govern, as we have seen before, 1 Tim. 5.17. And it may be of good use too, for the Church; even in those that are out of the Ministry, as in the Christian Magistrate: but that this must be meant directly of some that must of necessity rule in every particular Church, besides the Ministers, I cannot see; specially seeing they ascribe to these Rulers a hand in the Censures of the Church, which being a chief part of the power of the keys, and therefore appropriated to the Ministers, and limited by Christ only to the Apostles and them; how shall they be imparted to others, without their open wrong? I will deliver my judgement briefly and freely in this case: First, either there were none such at all; or if there were such, they were only by practice, not by institution; or if they were by institution, yet they were for that present dispensation, and not perpetual; or lastly, if they were perpetual, yet our Church is not destitute in that case. First, either there were none such at all; for first, whereas it is said, that the jews had their Elders in their Synagogues, & that these were translated from them; though this be probable and likely enough, yet it is but a conjecture, there is no sure proof for it: But there must be sure ground to erect a Church-officer upon. Secondly, there is no example in all the Scripture of any Church so governed. Thirdly, the places of Scripture alleged for them are scarce and few, and indeed there is but one, and that is in the 1 Tim. 5.17. I will not stand to scan it, or to make shifts against it; but if it be so expounded of Governing Elders besides Ministers, it is subject to many just exceptions, and also it may admit many interpretations to the contrary, agreeable to the Analogy of Faith, and fitting to the words themselves, and there are a great many more harsh interpretations that pass for currant in far weightier matters: so that first either there were none such at all; or secondly, if there were such (as for my part I will not utterly deny it) yet they were only in practice then, it cannot be proved to be an Institution: for many things were done then, which in doing were not instituted. Thirdly, or if it were by Institution, yet it was only for that present dispensation; when there was no Christian Magistrate; so that now we living under a Christian Magistrate are not bound to it, nor have no such use of it, and therefore it is not perpetual. Fourthly, or if it be perpetual, yet our Church is not utterly destitute; we have in every Parish Vestry-men to join with the Minister in such parts of government, as needs such persons, to hear and reform some matters with the Minister, that he might not carry all alone. And therefore there is no cause of such quarrel and exclamation as is made against our Church upon this occasion. And so much for the fourth point concerning governing Elders.  

Fifth, deacons.  In the fifth place we come to the office of Deacons; that is an express Office mentioned in Scripture, as Act. 6.2. though they are not there expressly called Deacons; yet I doubt not but they were such. In Rom. 12.8. they are called Distributors and in the 1 Tim. 3.12. there they are by name. These are such as at the first were appointed, and employed altogether about the poor, and about Church-Treasury; but afterwards they did also exercise some ministerial functions: for Philip was a Deacon, 
Philip preached and baptised rather as he was an Evangelist, than a Deacon.  Act. 6. yet afterward he preached and baptised, Act. 8.5, 38. though he did that rather as he was an Evangelist, than a Deacon; for so we may read, Act. 21 8. that Philip was an Evangelist. And afterward the Deacons baptised, which (saving the judgement of the better learned) I think they rather usurped, than had any right to it by office, or other warrant for it; yet in succeeding Ages, they had generally a degree of the Ministry, answerable to that of the Levites under the Law, who taught and looked to the Treasury too; and the Scripture seems to favour it, 1 Tim. 3.13. where it is said, they have ministered well, etc. so that it is neither strange, nor much to be found fault with, that there are some such amongst us. But admit they were only employed in Church-treasury, for that is the true original of them; yet either they were only for certain times and places, and so was the occasion of their first erection, Act. 6. Calvin in Acts 21.8. And therefore they are not of necessity to be in every Congregation; or if they be necessary, we have Churchwardens and Collectors answerable to them, though not so gifted as they were in Act. 6. that may be the defect of the times that afford not men so well qualified, or of the choosers of them, that make not better choice, and also though they be not so chosen by prayer and imposition of hands, which either is not simply necessary in this case; or else being omitted, that is also the choosers fault. But, say they, if you retain the Office and not the Title, this is to subject God's Ordinance to your own invention; as if one should say, he would yield to have his matter moderated and determined in the Chancery, and yet not by my Lord Chancellor, whom the King appoints, but by one of his own choosing: and so in the Church you will have this matter of Church-treasury ordered, and yet not by Deacons whom the Lord jesus hath appointed? I answer: This is but a cavil about words, so long as we retain the thing itself, there is no such great matter for the name. And so much shall suffice to be spoken concerning Deacons.  
In the sixth place we come to Widows; 
Sixthly, widows.  of these we may read in Scripture, as in Act. 6.1. and 1 Tim. 5.3. and it is probable that these are meant, 1 Cor. 12.28. where they are called helpers; and Rom. 12.8. showers of mercy. Ye shall have my judgement briefly in this point, and that is this; That all these places of Scripture well understood and compared together, do prove only thus much; first, that in many Churches there were then such Widows: secondly, that wheresoever they were, there they were to be relieved: thirdly, that where they were so relieved, there they were to perform works of mercy and charity, as to attend the sick, to wash the Saints feet, and such like, as occasion required: But that they are a necessary Officer in every Church, and that where they are not, there the Church-government is defective, that can never be proved. In Geneva they have rather poor men than women; and in the Churches of France they have no such use of Widows at all.  
Seventhly, we come to speak of other Assistants, as Readers, Fellows, Acolutives, Exorcists, etc. concerning whom because they be not at all found in the Word, we therefore do pass them by.  

Eighthly the christian Magistrate; wherein first that he is a Church Officer.  Eighthly and lastly, we come to the Christian Magistrate, who though he be last named, yet hath not the least hand in Church-government. And the question concerning him is, First, whether he may be rightly called a Church-officer; I answer: He may: though not in that proper sense as the Minister, because he hath not such an immediate hand in the Word and Sacraments; but in a large sense he may, and that very rightly. For being a member of the Church, and that a chief one too, how can he be excluded from being a Church Officer, and that a chief one too, in his nature. It is no disparagement to him, Christ being the Head of the Church, and he being Christ's Lieutenant within his lawful Dominions, why may not he be a chief Ruler in church-business. It is Gods own promise, Isai. 49.23. that Kings and Queens should be nursing Fathers and nursing Mothers to his Church. Themselves by Officers are Nurses, and their Authority and countenance are like Breasts or Dugs to cherish and feed, and hatch up the Church withal. And the Apostle lays it as a duty upon all the faithful, 1 Tim. 2.2. That they pray for Kings and all in authority, that they may live peaceably and quietly under them in all godliness and honesty; not only in civil honesty, as they are Magistrates, but in all goodness too, as they are Christian Magistrates, to be countenanced and established by them where they be Christians, and to be tolerated by them, though they be no Christians. And surely these Officers of ruling and governing spoken of, Ro. 12.8. and 1 Cor. 12.28. in all good consideration, are to reach to the Christian Magistrate.  
The second question concerning the civil Magistrate is, 
Secondly, wherein this office consisteth.  wherein his Office consists? I answer: It consists chiefly in the matter of oversight, the last duty we spoke of in the former exercise. 
First, generally.  The new Testament is very scarce of proofs for this point, because there were then no Christian Magistrates, but it is abundantly supplied in the old, and the equity of the thing is the same in both: you shall find then that his office consists specially, as I said before in oversight. But the particulars wherein his Office consists are these: First, in calling Assemblies; secondly, in abolishing false worship, 
Secondly, particularly in five things.  and establishing the true worship of God; thirdly, in looking to the Ministry and their maintenance; fourthly, in causing the people to serve the Lord; lastly in appointing Consistories: you shall find these things performed by Asa, jehosaphat, Hezekiah, and josiah, as you may read in the 2 Chron. 15. and in the 29. and 30. and 34. and 35. Chapters of the same book. And for the proof of the particulars; First, for calling of Assemblies, that it was performed by the King, as in jonah 3.7. And secondly, for abolishing of false worship, we see it was performed by Moses the chief Magistrate, Exod. 32.20. as also by King Asa in the 1 King. 15.12, 13, and 14. verses, and for establishing Gods true worship, it was done by josiah, in the 2 King. 23.2, 3. and by Hezekiah, 2 Chron. 29.3, 4, 5. And if we look into judges 6. from the 23. to the 26. verse, we shall find both these performed by Gedeon. And thirdly, for looking to the Ministry and their maintenance, we may read how it was done by Solomon in the 2 Chro. 8.14, 15. and by Hezekiah, 2 Chron. 29.4. and Chap. 31.4. and 16. and 17. verses, and by josiah, 2 Chron. 35.2. and by Nehemiah, Chap. 13.11, 12. verses. And fourthly, for causing the people to serve the Lord, it was done by Hezekiah in the 2 Chron. 30. from the first to the sixth verse. And josiah compelled all that were found in Israel to serve the Lord, 2 Chron. 34.33. and so Asa did the like, 2 Chron. 15.13. And lastly, for the appointing. And lastly, for the appointing Consistories, you shall read in the 2 Chron. 19.8. how it was done by jehosaphat; and commanded by God, Deut. 17.8.  
Use 1 The uses of the point are these; First, this shows how God doth grace his Church in this world, that he will have the Sword to maintain the Word, and Princes that are the shields of the world, to be the shields of his Church, and Kings and great Potentates to be her Servants.  
Use 2 Secondly, this serves for the reproof; first, of the Papists, that say, that the Magistrate hath no power in the Church, but under the Minister; these are enemies to God's ordinance, and they rob Kings and Princes of their chiefest grace, and greatest part of authority: and also they rob the Church of her best defence under God on earth. I am persuaded that if any Churches in these times of Christ and his Apostles had lived under a Christian Magistrate, the Apostles would have added somewhat expressly and particularly touching the Magistrate too.  
Use 3 Lastly, this teacheth us to give glory to God, for his great mercy towards us, that we live under a Christian Magistrate, that the Word and the Sword go together, that the Church flourishes, and her enemies go to wrack, that Christ's Kingdom is mightly advanced, that the Gospel hath free and full passage. This we are to praise the Lord for, and to pray for the continuance of his grace and care, and continual supply of such Magistrates; and also we are to mourn and bewail the loss of such hopeful successors and heirs, when we see the breath taken out of their nostrils, that should have been the breath of our nostrils. This we are every one to mourn, and to humble ourselves for by fasting and by prayer, if we cannot do it publicly, we must be careful to do it privately: for this is a grievous judgement, and a fearful token of God's anger. And surely, if we do not turn unto God, and humble ourselves for our sins, we are to expect and fear some more heavy and fearful judgement to befall us.   

The eighteenth Lecture of the Church.  
AFter we had spoken in the first place touching the duties to be performed in the Church-government, we came in the second place to speak of the persons or Officers that are to perform these duties: where we showed; first, what manner of persons they ought to be; and secondly, what they were by name. Now we come to the third point, namely, the Rules and Laws that these persons and officers (spoken of in the second point) are to be directed by, in the execution of these actions and duties spoken of in the first point, that is the point we are now to speak to.  
All businesses to be done do necessarily require certain Laws and Rules to be performed by: and surely, 
The third pillar whereupon the Church-government consisteth, viz. the Rules and Laws by which the Governors are to be directed;  God's business requires it much more. It is not enough that the works of God be done, but as they are good in themselves; so the carriage must be good too, they must be well done. The Lord is very precise and jealous over his own Ordinances; and therefore as he hath given express commandment that they be observed for the matter and substance of them, so also he hath prescribed certain rules and directions how they are to be proceeded in for the manner and circumstances of them: and therefore to perform the duty commanded, neglecting the directions prescribed for the managing of them, is like Saul's obedience, which is said to be disobedience; at the best it is but half obedience, the Lord accepts it not. For our sound and entire obedience to God consists in this, when we do that which the Lord commands, and when we do it as he commands it to be done, according to that in Exod. 39.42, 43. where the children of Israel are commended because they did that which the Lord commanded them, and in every point as he commanded them.  

And they are reduced to three heads.  Now the Rules here to be observed (that these duties may be well done) are many; for order and plainness sake we will reduce them to these three heads: First, the warrant must be good by which they are guided in the doing of them: Secondly, the manner must be good whereby they are carried: Thirdly, the end must be good which we aimed at in the doing of them.  
We will begin with the first: The Rules and Laws whereby these Persons and Officers must be guided in doing these duties must have a good warrant: The best, and indeed the only true and sound warrant for them▪ is to be fetched from the Lord jesus out of his Word: for seeing he is the head and chief Officer of his Church; therefore the rest being instruments and servants under him, are to wait at his mouth for directions how to carry themselves in their places. First, therefore the Word of God must be sought into carefully and diligently. Secondly, we must seek unto God by humble and fervent prayer, for the assistance of his Spirit, both for the right understanding, and also for willing conformableness and submission to the Word; for this is right consulting and walking with God, when we have taken advice from his Word for every business in hand, and when we receive a comfortable answer from him in prayer for encouragement therein, and do so proceed in it, because God will have it so: For as every Creature, so every Business we go about is truly sanctified unto us by the Word and Prayer; that is, when we look into the Word for a warrant for it, and when we go to God by prayer to direct us in it. 
What things are to be warranted.  here therefore in God's Word, First, we must have a warrant for the Duty, that it be necessary, or at least lawful to be done. Secondly, for the Doer, that he or they are authorised, at least allowed by God to deal in it: Thirdly, a warrant must be had hence for the Carriage of the Business, that it be commanded, or at least permitted by the warrant of God's Word. The matter we are now to insist on, is the warrant for the cautions, conditions, and carriage of the business. And this is of two sorts: First, 
Warrants for the cautions, conditions, and carriage of the business are, First, more principal.  either a principal and direct warrant; or secondly, an inferior warrant of a lower degree, derived from it. The principal and direct warrant is expressly mentioned in the Word, and that either by way of precept or example: By way of precept, and that is either particular or general, each precisely to be observed, as being in the nature of a binding Law. Examples (I mean only such as the word commends) they are either ordinary, or extraordinary: extraordinary were such as were peculiar to certain times, places, and Churches; such as was the election of Mathias by lot, Act. 1. and these ended where they began, and are not to be propounded as patterns for imitation. Ordinary, are such as were commonly practised, as gathering for the Saints, whereof the Apostle saith, 1 Cor. 16.1. That as he had ordained in the Churches of Galatia, so he ordained amongst them also, etc. and these are to be observed by all, where there are like occasions.  
Secondly, the warrant from an inferior or lower degree, 
Secondly, inferior warrant.  as being derived from the principal; these are younger in years, as not being in the Apostles times, but in some near Ages after, and meaner in authority, as being ratified by men not so infallibly guided by the Spirit, as the Apostles were. And these also are either Precepts, or examples. First, precepts, and they are commonly called Traditions, or Constitutions; I mean not Traditions in matters of faith, for they are very dangerous, but in matters of outward church government, and these may more safely be dealt withal. Secondly, examples, or practice of the Church, and each of these are either generally ratified by all, or the most Churches; or else but by some one or few Churches, and each of these the most ancient and purest; or latter and more corrupt. Now whatsoever is done in Church-government, must have ground from one or both these warrants. If it be possible it must have warrant from the first, that is, the principal warrant. Therefore when any thing is to be done in this case, look specially into the principal warrant, which is the Word; if so there be any particular precept for it, then that must be done as the Lord's Commandment, without any further communicating with flesh and blood, as the Apostle saith, when he speaketh of matters of Church-government, 1 Cor. 14.37. But if the Precepts be general, as that all thing must be done in order, etc. make use of them for such particulars only, as naturally proceed from thence, being informed by sound consequence in reason and Religion. If we have no precept in Scripture, than we must look to examples, and those that are ordinary; which though they are not of that authority that precepts are of, because those are absolutely to be embraced, yet they are much to be regarded; and these we are to fashion ourselves unto, always observing a due proportion of times, places, persons, occasions, and such other necessary circumstances: for to apply that to one Church in one state, and at one time, which was in another Church, in another State, and at another time; were absurd. Well then, if we be destitute of this principal warrant, that we have neither precept nor example in God's Word; then we must go to the inferior warrants, we must see what Precepts and examples are to be found in Writers that have spoken of Church-government since the Apostles times; and of these we must see, whether they were of the most ancient and purest Churches; or of the latter and more corrupt: if we have no precedent by constitution or practice, but in the later and corrupt times; I see not, but that the Churches now being, may as well devose particulars of their own, as follow theirs; yea, and better, so long as they measure their particulars, fitly and wisely by those in the Word. But if we have any precedent in all, or the most ancient and purest Churches, for the most part it is safe enough to build on them, so as they be not misapplyed nor mistaken (I speak still of matters of Church-government, not of faith) But if there be many constitutions and examples in those Churches, and some differing from other, take the best, that is, that which is nearest to the word, and hath best precedents of purest Churches, or of such as that their condition & state may best agree with ours. This point of inferior warrant some have gone too far in, esteeming too highly of it; some have come too short, esteeming too basely of it. First, some esteem too highly of these, impiously equalling them with the Word, whereas there are two main differences; First, because those in the Word are certainly true; we know it was done by Christ, or his Apostles. Secondly, as we know they were done by them; so we know that they were done by them, as they were infallibly guided by God himself, so that they could not err. But for the matter of inferior warrant, first, haply there was no such thing done, at least in those times, and by those Persons; for Histories make mention of things not true: or secondly, yet they might err, for they were not infallibly guided by God's Spirit. Others come too short, esteeming too basely of them, as if they were nothing worth; they esteem no more of an ancient Church, than of one that hath been within these two hundred years. Let us take the mean betwixt both these, embrace them reverently, where they are not contradicted by the Word; and so they are a sufficient warrant in those cases, if we be destitute of better. And so much be spoken for the warrant of those things which are to be done in Church-government.  
Now we come to the second general head, 
Second head, and in it five Rules.  the manner whereby they must be carried; that must be good too, as well as the warrant whereon they are grounded: for many times good things are marred by ill handling; therefore that these good things may not be marred with ill handling. Observe touching the manner of the carriage of them these Rules: First, that the most necessary and material duties be first and chiefly provided for: secondly, that all things be done decently, and in order: thirdly, that the peace of the Church be not troubled: fourthly, that whosoever hath any right in the performance of this business be not contemned, or restrained of their right. Lastly, these duties must be so carried (so far as may be) as best fits the civil Government wherein we live. We will begin with the first, that is, That the most necessary and material duties must be first and chiefly provided for; and they are the Word, and Sacraments, and Prayer, and the Ministry; these must be first looked to: so our Saviour himself takes this course, he first provides for these, Matth. 28.19. Go, teach all Nations, baptising them, etc. And so the Apostle Peter in Act. 2.37, 38, etc. First, he preacheth and baptizeth. And so the Apostle Paul in the 1 Cor. 15.3. First of all (saith he) I delivered unto you that which I received, how that Christ died for our sins, etc. First, he preacheth Faith and Repentance: and the Reasons are plain for this; for these are the foundation of Religion, therefore these must be first laid, else there can be no building: secondly, these are the gatherers of Gods chosen; if they have not these, none can be converted at all: thirdly, these are so effectual to the being of a Church, that where these are found, there is a Church; and where they are not, there is none; therefore these must be first and chiefly provided for. The due observation of this Rule, if it were carefully looked into, would prevent much ignorance and dissension, and other inconveniences: many there are that nuzzle the people up in Ceremonies only, and go no further, as the Popish Church. This is a cause of horrible blindness and ignorance, the people for the most part resting there, and thinking they have Religion enough, if they observe such and such Ceremonies, and so are careless of true growth in Christianity by the true use of the Word and Sacraments. These are Pharisaical courses to tithe Mint and anise, and to leave the weighty matters of the Law, Matth. 23.23. Others beat first and chiefly on Discipline, and would have that and nothing else taught, a preposterous zeal, which wrought much dissension, as by lamentable experience we may see in our Church; for this hath been an occasion that many have separated from our Church, and that many live discontent in it, not being first well grounded in the principal: first, faith and repentance must be taught, and afterward Church-government.  
The second Rule is, 
The second Rule  All must be done decently and in order; for so is the express Rule, 1 Cor. 14.40. First then, decency is required in Church-government; this is required in civil and natural duties; and therefore in Christian and religious duties it is required much more. Now this is not in all places alike: for we must understand, that that which is decent in one place, may be uncomely in another: that is to be reputed decent in any place, 
That is uncomely in one place which is decent in another. What is to be reputed decent.  which the customs and fashions of the place, not repugnant to the Rules of Nature, Civility and God's Word have made decent; as for example, prophesying with the hat on, in the Church of Corinth undecent, 1 Cor. 11.4. but in the reformed Churches in France, made decent by Custom, they being in God's stead to speak unto the people, they think they may be covered: Therefore still such customs are to be considered, and accordingly decency to be esteemed. Secondly, Order is required in Churchgovernment, so it is in all other things, specially it must be so in God's Church, he being the Author and God of order, and not of confusion. This was it that commended and graced Salomon's house exceedingly, so that the Queen of Sheba was ravished to see it in the 1 King. 10.5. and shall he that is greater than Solomon, the Lord jesus want it in his house, the Church. It is a special grace belongs to the visible Church, and therefore Cant. 4.2. Solomon speaking of the order of God's Church, shows how comely it is, Thy teeth are like a flock of sheep in good order, which go up from the washing, etc. David was enamoured with it Psa. 68.25. speaking as under a veil of the godly order which is in God's Church, faith, the Singers went before, the Players of instruments came after, and in the midst were the maids playing with Timbrels. 
Order extends itself to two things. First, to things to be done.  Now this order extends itself to two things; first, in things to be done in the Church: secondly, in the persons that do them. First, in things to be done, there must be order as in prophesying, that one speak after another, 1 Cor. 14.31. and so in order the Word must be preached before the Sacraments be administered; prayer must be before preaching; Baptism before the Lords Supper; as also smaller matters must be laid by, while greater are in handling, Act. 6 2. sometimes extraordinary cases of necessity may overbear this Rule, but generally it must be thus. So there must be order in Persons, the Superiors must be first respected, 
Secondly, to persons.  whether he be superior in years, or in gifts and graces, the Pastor must rule the flock, and not the flock the Pastor. Finally, it is with us in the Church, as it is with Soldiers in the field, every man is placed by the Captain, and must keep his rank; And so it must be with us, we must keep our rank that God hath placed us in in the Church, and not break out, for that is a grievous sin: I would this were well looked into in our Church, that men would not go beyond their ranks for this breeds disorder and confusion in the Church.  

The third Rule.  The third Rule is, that the peace of the Church be not broken nor troubled, the Apostle in Ephes. 4.3. would have us, whatsoever we do, to keep peace; and he useth a special phrase there; Keep the unity of the Spirit in the bond of peace: As if he should say, if ye keep not peace, which is the bond, your spiritual Communion is in danger to be soon dissolved. And in the 1 Cor. 11.16. the Apostle teacheth that contentiousness is not tolerated in the churches of God. The envious Serpent, and his instruments, have a special delight in disturbing this peace, and spares no means but seeks all advantages, for the sowing of dissension in the Church: and the members of the Church are too apprehensive of it, else he could not do us that harm he doth, unless we were so apprehensive of dissension amongst ourselves. Now as the peace of the Church is endangered in many cases; 
Three ways how peace is endangered.  so especially in these: First, when men are addicted to one Minister before another, one to Paul, another to Cephas, etc. this comes of a carnal mind, as the Apostle showeth, 1 Cor. 3. and thus they wrong themselves and the Ministers too: themselves, in that they are hindered hereby from the good they might have: and their Ministers, because that they make Contention betwixt them, where otherwise none would be. Secondly, this peace is endangered in the election of Officers; some breeding and making factions for one against another, as their affections lead them. Thirdly, it is endangered in deciding controversies either of Religion or State; one will be crossing and thwarting another in the heat of Contention and strife; yea, happily rend themselves from the Church, if it may not go as they would have it. Let God's children be admonished to have no part in such Contentions, but let them labour for the peace of the Church, if they will have peace in themselves; for we are called to peace, to mind and to speak one thing; if the good things we seek for may quietly and peaceably be obtained, it is well; let God have the glory, and ourselves may comfortably enjoy the benefit of them. But if they cannot be had without breaking the peace of the Church, what is to be done? They may have comfort, for they have discharged their Consciences in seeking the best things, and let them bewaille the corruptions of the times, and keep themselves unspotted of those corruptions, and pray to God for redress. Thus are we to seek the peace of the Church, and not be any cause of dissension whereby it may be broken.  
The fourth Rule to be observed in the manner of the carriage of Church business is, 
The fourth Rule.  that whosoever hath any right in the performance of any such Duties, be not contemned, nor rsterained of their right; but that they be called to the business, and permitted to speak, and do freely so far as the Lord hath put into their hands: For then the Lord is best pleased with a Business, when it is jointly performed by everyone that is authorised by himself thereto: the Magistrate must not neglect the Minister, nor the Minister must neglect the Magistrate. The Pastor must not neglect the flock, nor must the flock neglect the Pastor, but every man must have his due, and do his duty. Look into Act. 15.23. and see how the business was carried there, the Apostles, 
Three ways how this rule is broken.  and the Elders, and the Brethren had a hand in that business, every man so far as concerned him. Ofttimes it comes to pass, that there is a Diotrephes found in the Church, as in the third Epistle of john, that loves to have the pre-eminence, and to sway all with their own hand; there this rule is broken, sometimes in a Church, the Censures of the Church are wrung out of the hands of the Minister, and passed by another authority, only he may complain and publish what others have done, himself can have no further hold in them; here likewise this Rule is broken: Lastly, many abuse their Christian liberty to the offence of the weak, and so this Rule is broken; for the weak brother hath his interest in my liberty, as well as myself.  

The fifth Rule.  The fifth and last Rule is, that all things in the outward Government of the Church must be so carried, as best (so far forth as may be) fits the Government of the civil State wherein we live. I would not have any think, that we would draw Religion to the bent of the outward State, but we speak of outward Government in the Church, that we say, must not cross the well established Government of the civil State, to cause Innovations, and changes, and troubles, and confusions, specially in a Christian Commonwealth. It was never our Saviour's meaning, that the outward carriage of Religion, should overthrow the carriage of the temporal State; But that Caesar should have as well that which is Caesar's, as God that which is Gods. I speak of a politic State already established by lawful Authority, and confirmed by wholesome Laws, and maintained by the ancient use and custom of the place, there Religion coming in afterwards, it must be framed for the outward carriage of it to the civil State; except wherein Religion is plainly contradicted. Our Saviour no doubt was as careful of civil Christian States, as Moses was of the jewish Policy; but there Church-government was fitted to their civil State, and so must ours. But you will say, that both civil State, and their Church-government were each of them directly and equally from God. True, and are not all the powers that are ordained of God? So the Apostle saith, Rom. 13.1. and therefore though the Government of civil States be not now so immediately from God as the jews was, yet it is from God too; and therefore by proportion where the government of the civil State is ratified by use, Religion coming in afterwards, in all equity and reason it is to be carried accordingly, for the outward passages of it. When the Apostle Peter persuades the scattered jews to submit themselves to all manner ordinance of man for the Lords sake, 1 Pet. 2.3. it is a plain warning to them, that nothing be done by them in their particular carriage, much less in the outward Government of the Church, which might be prejudicial to the government of the civil State; they must not cross that, unless that cross Religion, as I said before. The want of the due observation of this Rule, hath made many become Anabaptists, and despisers of Government, and in many places it hath made Religion far the worse, and the professors thereof to be traduced for rebellious, troublesome, and dangerous people, Enemies to the State. So much for the manner of the carriage of Church Business.  
Now we come to the third and last general head, 

The third head, and that is the end.  
And there be two kinds of them:   namely, the end that must be aimed at in doing these Duties, that must be good too. It must be done with a single end, and a sincere affection and intention, free from all sinister respects, either to themselves or others. There are two good ends which we must aim at in all actions concerning Church-government; the first is, the glory of God, the second is, the edification of our Brethren. First, we must aim wholly and only at God's glory: so the Apostle saith, 1 Cor. 10.31. Whatsoever ye do, let all be done to the glory of God. For it is God's business, his gifts, and officers, and ordinances, of purpose appointed for his glory after a special manner: and therefore this requires a true zeal for the Lord of Hosts, for the advancing of his Kingdom, and the magnifying of his Name; as also it requires uprightness of heart, that laying aside all guile, covetousness, ambition, pleasing of men, they may merely 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 have all things in the Church done for edification: and so he carries himself; 2 Cor. 12.19. for the Lord hath ordained officers in his Church, & given them gifts for that end, as it is in Ephes. 4.12. therefore that is the matter that all must direct themselves unto. Now this matter of edification requires two graces; 
Two graces necessary for this: First, wisdom.  first, wisdom; secondly, love: If we have not these graces, we shall never take this course. First, it requires wisdom to observe & discern what courses are most profitable for edification, and that to follow: as the Minister is wisely to observe the times and seasons he lives in, and the Persons that he hath to deal withal, and so to insist chiefly on such points, as are fit for such seasons and persons: to give milk to the weak, and meat to the strong: he must be a wise Steward▪ giving to every one in God's house his portion in due season: where this Rule is observed, it will be a singular furtherance to the labours of the Ministry, for the edifying of the Church. As wisdom is required in this duty, so also in the second place love is required, in commiserating the infirmities of the weak, 
Secondly, love.  and in having compassion of the damnable estate of poor ignorant and unbelieving Souls, unfeignedly desiring and labouring their conversion; and for that cause framing themselves and their courses, so as may be fittest to bring them to God; they must with the Apostle become all to all, that they may win some. Love is a far more excellent virtue and more beneficial to the Church than knowledge; knowledge puffs up, saith the Apostle, but love edifieth, 1 Cor. 8.1. knowledge without love makes men proud, it tends to ostentation; but love always seeks and labours for those things only that may edify. Then do men swerve from this golden Rule of edification, when they enact Laws, ordain Ceremonies, use preaching generally for the maintenance of the state, more than for edification; yea, 
When this Rule is swerved from.  than they commit high impiety in this kind, when they use courses and passages in Church-government to destruction, not to edification; yea, as snares to entrap tender Consciences, at least to provoke and offend them. This is against the Apostles Rule, 2 Cor. 1 3. our power (saith he) is given for edification, not for destruction. Put the case that those things which be imposed be lawful; must we do them presently? No, not unless they edify our brother so the Apostle saith, Rom. 15.1, 2. We must bear with the weak, and every man must please his neighbour in that which is good to edification. And Rom. 14.19. Let us follow those things which concern peace, and wherewith one may edify another. And 1 Cor. 10.23. the Apostle saith, All things are lawful for me, but all things edify not: As if he should say, We must not do all lawful things unless they edify. So then this is the end of all our Actions to be done in the Church, they must be done to God's glory, and the edification of our brother. And so much shall serve touching the rules and laws whereby the Officers must be guided in performing their Actions and Duties in the Church.  
Now it remains only that I instance (as I promised) in two or three duties, fitting them to the Persons and Rules. 
Instances in diverse duties.  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 administered; first, by such persons; and secondly, by such Rules, as God in his wisdom hath ordained and fitted for them. And first, we will speak of the Persons, then of the Duties. First, the Persons to deal in every of these duties (in the public use) are the Ministers, be they Bishops, Pastors, or Presbyters, they and all of them, and none but they are to deal 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 speak of ordinary cases: But necessity sometime enforceth otherwise, yet some are expressly excepted against in this case, as women they are not to speak in the Church, 1 Cor. 14.34. and therefore whereas sometimes they take upon them to baptise, this is an horrible presumption in them, and a profanation of God's 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 be God's Word alone, and that which is built upon it; for the manner, it must be sincerely preached, not making merchandise thereon, and truly and rightly agreeable to the Analogy of faith, and instantly and continually, in season and out of season, reverently and conscionably, and powerfully, not as the word of man, but as it is indeed the Word of the living God. secondly, the Sacraments, those and none other must be administered, which Christ hath instituted, and that rightly and in such manner as Christ and his Apostles instituted them: but yet we are not bound to every Circumstance; For Christ and the Apostles were baptised when they were of years; so must not we be. Thirdly, Prayer, that must be fitted for every occasion, sins must be confessed, judgements must be prayed against, blessings must be thankfully remembered; And this must be done both for themselves and others, and all fervently and in the Spirit▪ So much for the first instance.  
The second instance shall be in the second Duty Election of Officers: and here also consider; First, the Persons that must perform this duty; secondly, the Rules they must be directed by. First, the Persons that are to deal in it; for Ministers, it must be those that are in superior place and degree, the Governors of the Church, but yet with approbation of fellow Ministers. So for Deacons or Churchwardens and other inferior Officers; they must be chosen by the Minister and people together. We see a precedent for this in Act. 6. where the Apostles referred this partly to the people, that they should choose out certain from amongst themselves for this Office; and yet still they had an eye to it, and a hand in it too, as we may see in that place. Secondly, the Rules they must proceed by in this Duty, and specially in election of Ministers, are these: First, is examination and trial of their gifts, so it is implied of the Ministry in the 1 Tim. 5.21, 22. Lay hands suddenly on no man, etc. And so it is expressed in Deacons, 1 Tim. 3.10. Let them first be proved, 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, etc. 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 laid their hands upon Paul and Barnabas, etc. And in the 1 Tim. 4.14. the Apostle saith to Timothy, despise not the gift that is in thee— which was given thee by Prophecy and laying on of the hands of the company of the Eldership. Fourthly, there must be fasting and Prayer, that is plain, Act. 13.3. Lastly, both the choosers and the chosen must have God before their eyes, that without any sinister respect the one seek, and the other admit: also the chosen must solemnly promise a conscionable care to perform the duty imposed upon 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: here consider, first, that these duties must be done: secondly, the Persons to deal in these duties; and thirdly, the Rules that they are to be directed by. First, these Duties must be done, for it was so under 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 poor brother: then i●… be much more so under the Gospel, that the poor be provided for; for the Law of love is there more precisely enforced both by the example and command of Christ, as being his new Commandment, 1 Pet. 3.8. Love as brethren, be pitiful, 
Proofs are here used, because omitted before.  be courteous; Heb. 1●. 76. Isai. 58.7. Luk. 14.13. Matth. 10. and 2.5. joh was a Father of the poor: yea, God himself is foe, Psal. 68.5. the poor are in Christ's stead, Mark. 14.7. and they sustain Christ's own person on earth, Matth. ●…. and Pro. 19.17. He that hath mercy on the poor ●●●deth to the Lord, etc. Therefore they must be provided for. Again, these Duties are first the fruits of our faith, Titus. 3.8. Secondly, they are unseparable consequents of our love to God, 1 joh. 3.7. and 4.21. Thirdly, they are badges of our profession. Fourthly, this may be our case hereafter. Fiftly, this is the measure of our judgement, Matth. 25. Sixthly, civil and carnal men do the like. Secondly, the Persons to deal in this Duty are Ministers and people. Thirdly, the Rules they are to be done by, are many and excellent. First, they must be done with cheerfulness. Rom. 12.8. Let him that showeth mercy do it with cheerfulness: and 2 Cor. 9.7. Let every man give not grudgingly: for God loveth a cheerful giver. Secondly, they must be done with speed, Pro. 3.19. Say not to thy brother, go and come again to morrow, and I will give thee, if thou now have it. Thirdly, they must be done without hypocrisy in singleness and simplicity of heart, Matth. 6.1, etc. Give not your alms before men (saith our Saviour) to be seen of them: Rom. 8.12. let him that distributeth do it with simplicity. Fourthly, it must be done arcording to the ability of the giver, 2 Cor. 8.12. For if there be first a willing mind, it is accepted, according to that a man hath, and not according to that a man hath not. And 1 Cor. 16.2. Every man must lay up, and give to the poor, as God hath prospered him. Fifthly, it must be done according to the need of the Receiver, Act. 4.35. The Apostle distributed to every man as they had need. Lastly, it must be done with an eye to Christ, Matth. 10.42, 43. Whosoever receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that giveth a cup of cold water to drink, to one of these little ones in the name of a Disciple, he shall not lose his reward. And so much shall serve for the instances.  
Yea, but will some say, what if I live in a Church where these things are not done? I answer, that yet we must not forsake the Communion of the Church, if the principal and essential matters be in some competent measure provided for; we must not separate from the communion of the Church; much is to be borne and suffered (rather than that be committed) both in the Parties that do those things; specially in the tolerating and yielding to these things, of those that are not to be 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 be imposed upon him, which is against his Conscience, he sins in doing of it; as if the Minister be to wear a Garment, etc. he were better leave his Ministry, than sin against his Conscience; but the Sufferer, they have no reason to forbear coming 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-government.   

The Nineteenth LECTURE of the CHURCH.  
THe last point we handled concerning the Church, was of the Government of it, 
The sixth general things concerning the Church viz. the privileges of it.  which being finished, it remains that we come now to the sixth general point propounded, namely; To the privileges of the Church. A Privilege is a matter of Benefit, or special favour granted to one or more Persons or Companies, or such like; which generally others are debarred from; for so the Nature and use of the Word, amongst us, seems to require; First, that the matter of a Privilege be a matter of Benefit, or else it would be a Burden or Disparagement, and no easement, nor prerogative, and so it is a Privilege rather to be without it; therefore it must be a matter of benefit. Secondly, it must be appropriate to those Parties to whom it is granted; that is, it must be free to them, and every of them to enjoy, and peculiar to them alone, others must be abridged and debarred from it: this is the use of the word amongst us, in the nature of it: It is otherwise used in profane authors, but we speak in our own language, and therefore we speak of it, as it is in use amongst us.  
Now in speaking of the privileges of the Church, 
In this head two points handled. 1 handled by way of observation.  we will handle these two points: First, that the Church hath her privileges; Secondly, what these privileges are: For the first, it offers itself naturally to us by way of observation; And therefore take it thus, the Church of God hath her privileges, that is, there are certain excellent privileges belonging to the true visible Church, which all that are of the Church, and they alone, have right and interest in, and are denied to all others: Doct. For proof hereof, It is said in Psal. 147. last verse, He hath not dealt so with every nation, that is, he hath not dealt so with any Nation; the Prophet speaks there of Gods dealing towards Israel then, and, by Consequence, of his dealing towards his Church for ever. Now God had many Nations in the world besides Israel, and he deals mercifully and graciously and bountifully with them all, and gives them food and raiment, and health and life and all; But so, as with Israel, that is, so mercifully and so bountifully, he deals not with any Nation: No, he hath not dealt so with any Nation under the Sun, as with them; and as God dealt with them, so he deals with his Church, from time to time, he vouchsafeth them more excellent Privileges than all the world beside. And in the 1 Peter 2.9. Ye are a peculiar people, that is, such a people as the Lord hath endued with many excellent Privileges, proper and peculiar to them alone: And Psal. 83.3. they are called, God's secret ones, what is that, but private ones? And what are privileges, but certain Conditions granted to some private States or Persons? So then, the Church are Gods secret ones, as who should say, he granteth them many excellent privileges, which none other are partakers of: And in Exod. 19.5. the Church is called Gods Chief Treasure; It is true, that all the Earth is the Lords, and is all full of his Treasures; but his Church is his chief Treasure; Silver hath her prerogative above all base mettle, and gold his prerogative above silver, but Pearls and precious jewels are a chief Treasury, and have prerogative above all the rest. Sodom was a goodly City like Eden; and Egypt was a fat and fruitful Soil; B●t they were nothing to Canaan, for that flowed with milk and honey; milk and honey are the best and sweetest things, Canaan flowed with these, that is, had great abundance of them; Niniveb was a great and famous City; Babel was the Glory and Pride of Kingdoms, Isay 13.19. but these are nothing to jerusalem, that is the holy City, the City of the great King; the joy of the whole Earth, Psal. 48.1.2. To go forward, Bashan is a high mountain; But Zion is far beyond that, Psal. 68.15.16. All these, as they are true in the story, so are they in the Type; All other places are inferior to God's Church: The Scripture forbears not the name of Privilege, in effect, and applies it in this very case, Rom. 3.1.2. what is the preferment of the jew, & c? The Lord questions it there, and answers it himself, that none may doubt of it; much every manner of way, as who should say they have Privileges and preferments, and they are not scanted of them, much, &c. that is, many and great, and that (not in one kind, but) every way: It is spoken there only of the jew, but, by Analogy of Faith, it may be applied to the whole Church, john 1.12. to them that received him, to them he gave Power (or prerogative) to be the Sons of God; here is a prerogative given, and what is that? to be the Sons of God; this is a Privilege of all Privileges; for he that hath this Privilege, to be God's Child, hath, with all, free right and interest in all the blessings that can be afforded to man, such as the Apostle speaks of, 1 Cor. 2.9. that the Eye hath not seen, nor the Ear heard, neither can it enter into man's heart, where the Apostle speaks, not only of things to be enjoyed in the life to come, but even of the Privileges of God's Children, even in this life: And Isay 64.4. since the beginning of the world, they have not heard nor understood with the ●are, neither hath the eye seen any other God, besides thee, which doth so to him that waiteth for him: God doth so for none as he doth for his Children.  

Reasons.  The Reasons, why the visible Church hath such Privileges are these; First, every Company and every City have certain Privileges of their own; therefore the Church, the Company of the faithful, the City of the great King, must have hers much more.  
Secondly, the special favour and love, which God doth bear to his Church, is such, that he can do no less for them; Those whom the Kings of the earth most favour, on them they bestow the greatest Privileges: Therefore whom the King of King's favours most of all, that is, the Church, he is to bestow on them greater and better privileges, than any King can give, but God only; or any subject can receive, but Gods own Darlings.  
Thirdly, the Church hath many offices to perform towards God, in spiritual and heavenly duties, as prayer and such like, which they cannot possibly perform, unless they be, by Gods own special privileges, exempted from other Employments, and enabled to these.  
Fourthly, their nearness to Christ, and their dependence on him requires it, they are his Sheep, and he is their Shepherd, and shall not he know them, and so set his mark upon them, and call them by name, and lead them forth into green Pastures, etc. shall not he guide and comfort, and preserve and privilege them, from such things as other flocks are subject unto? yea, their oneness with him requires it: he is the Husband, the Church is his Spouse, they are one; and shall not he give her a wedding Ring, his hand, and his heart? shall not he apparel and deck her and cherish her in his bosom, and afford her his comfortable presence at bed and at board, as we say? And many other such privileges, which none else can enjoy yea, he is the head, & the Church is his body and shall not he enlive, and quicken, nourish, direct, defend and endue his Body with all such Privileges and graces, as it is capable of? So that their near dependence on Christ, and her oneness with him requires that he bestow many excellent Privileges on her, which others may not enjoy.  
Fiftly, the Merit of Christ requires it, which being infinite in itself, and wholly imparted to the Church, must needs purchase and procure from God many excellent Privileges, such as are fit for them.  
Sixtly, the Church is separate from the Communion, state and condition of others in the world, by their very Calling and Being of the Church; therefore it is necessary, that they should have some notable Privileges to be enjoyed in that State, in regard, that they are deprived of such as are common to others.  
Seaventhly and lastly, many Afflictions are to be suffered and endured of the Church, not only in that State, but even for it; and therefore, some excellent Privileges are bestowed upon them, to comfort their hearts, and to make them a full amends, for all the wrongs, crosses, and losses, that thereby they undergo.  
The uses of the point are these; Use 1 Is it so that God hath bestowed so many excellent Privileges upon the Church; then first, this should teach us to glorify God, that doth so mercifully grace and glorify us; and first in general we are to acknowledge with all thankfulness God's special Love and Favour to his Church, that bestows such excellent Privileges and Royal Prerogatives upon it. Secondly in special we must acknowledge with all thankfulness, that amongst the rest, this Land, wherein we live, is gathered into his Church, and thereby hath long and doth still enjoy such privileges; & that as we are a part of his Church, so we have part in all her Privileges: And thirdly we must thankfully acknowledge more in particular, that we, that are here present, have our parts in the Church, and that we are members, living & sound members thereof, and so that we have right and special claim in them all: And this benefit will appear to be the greater, if we consider, first, that it is denied to others, and yet afforded to us; that Child or Subject, that is specially singled out, by the Father or King, from the rest of the Children or Subjects, to have a richer portion than they, to have a second Mess, as Benjamin had, is not he singularly bound to that father or King? This is our case in respect of many thousands in the world, they are left, we are taken; they ever in harmes-way, we are privileged; alas, they are his Creatures as well as we, and we are dust and ashes as well as they, why should we have better at God's hands then they? Yea, we are sinners as well as they; why then are we privileged from those Evils, which they are subject unto? Why doth not this land wallow in the darkness of Heathenism, Idolatry, Turkism, judaism, Papistry, &c: as the the greatest part of the world doth beside? Why do not we, here present, also wallow in Profaneness, Idleness, Deadness, unconscionableness, Vngodlynesse, unprofitableness, as the most in the land do beside? Surely there is no reason for it but this; Gods mere Mercy and special Favour to us, above them; Let us consider this well and take it to heart, and never think of it, but let our hearts even melt to God for it: Alas! What are we, that God should thus privilege us above others? And let it stir us up to continual Thankfulness to God; and also, let it inflame us with entire Love to God again, that hath so dear & entirely loved us; and as God hath made choice of us, above all other to be his chief Treasure: so let us make choice of him, above all other, to be our chief Treasure: and say with David, Who have we in Heaven (O Lord) but thee? and whom do we desire on earth in Comparison of thee?  
Use 3 The second use may serve for pacification and stay of our roving and unsettled thoughts about the prosperity of the wicked: Alas! their prosperity to our privileges is nothing, there is no comparison betwixt them; It may be that he is rich, and hath the world at will; yea, but thou art rich in God and in the Faith of Christ, this is the true Treasure. A worldly man is not troubled, but hath peace and quietness round about him; yea, but thou hast peace with God and in thine own conscience, and this is the right peace. A worldly man lives at his own will, and doth what himself list; yea, but thou livest after Gods Will, and dost, in some measure, what he commands, this is the Life of God; heavenly and eternal Life. Worldly men, they and their children are gaily and richly apparelled, and fare deliciously every day: yea, but what art thou the worse for that; that which they have, is but for the outward man, that which thou hast, is for the inward man; thou art clothed with the rich Robe of Christ's Righteousness, this is rich and gay Apparel indeed; and thou art fed with spiritual food, the Word and Sacraments, and Gods Comforts, and the continual Feast of a good Conscience: this is the daintiest fare and the sweetest dishes that can be set on our tables, if we were Angels we could have no better: yea, mark further thou shalt see the time, when they and theirs for all their present glory, shall die like Beasts, and afterward be tormented in hell with the Rich man for ever; whereas thou and thine being brought up in God's Fear, shall die Gods dear Saints and Children, and afterwards be also glorified in Heaven, and that for ever. If wicked rich men would consider and understand this, it would quell them in their greatest mirth, and abate their haughty thoughts of themselves, and their pride, and their Contempt of God's Children, and their Cruelty against them: And so if God's Children would seriously consider of it, they would be far from envying the wicked, and grudging at their prosperity; yea, rather they would pity their persons, and commiserate and grieve for the extreme misery that is upon them, they would sit down in silence and not murmur; though others carry the world before them, what care they? they have such Privileges as the world knows not of, and the prosperity of the wicked is lighter than vanity itself.  
Use. 3 The third Use is for comfort to all God's Children, against all their present Afflictions, Sufferings, and wants, for what we want one way, is supplied another; all our losses, disgraces, griefs, wrongs and wants are plentifully recompensed by many gracious and comfortable Privileges within us; and by the estate of grace which we enjoy: In Isay 43.2. the Prophet saith, We go thorough water, and we go thorough fire, here is our danger; yea, but the Lord is with us, so that the Fire shall not burn us, nor the Waters overflow us, here is our Privilege, And in john 16.20. our Saviour saith, Ye shall weep and lament, and the world shall rejoice; and ye shall sorrow, there is our present Affliction; but your sorrow shall be turned into joy, there is our Privilege: and so in vers. 33. In the world ye shall have Affliction; here is the hardest of our portion; but be of good Comfort, I have overcome the world; here is our Privilege to make us amends; And so in Matth. 19.29. We forsake houses and brethren, and sisters and father and mother, and wife and children and lands for Christ's sake; yea, but, we receive an hundred fold more in this life: that is, in regard of many gracious and spiritual Privileges, and we shall inherit everlasting life: Oh; that God's Children had a lively feeling of these things in their hearts; It would make them scorn all that ever Satan or his Instruments could do unto them, and they would be so far from grudging, as that they would rejoice in tribulation, and take exceeding comfort in all their sufferings. But ye will say, The Church visible consists of good and bad; have the bad such Privileges? I answer, yes, some they have by outward right and possession, the rest being found in the good, are freely affirmed of the whole from the better part: But most of these Privileges belong to the invisible Church, how then are they Privileges of the visible? Answer. yes, As the same persons, that is, the chosen, being living members of both.  
So much for the first point, that The Church of God hath many excellent Privileges.  
Now in the second place we come to know what these privileges are? Surely, 
2 things handled viz. the privileges of Church and they be of two sorts. 1 humane.  they are more & greater than can be spoken or understood; yet because though we do enjoy them, they are not such a comfort to us, except we know them: Therefore I will labour to give you some taste of them; They are of two sorts, some are humane, that are granted by men, and some are divine granted by God himself. First, some are humane, granted by men, as by Kings and Emperors, Counsels and States, either politic or Ecclesiastic; yea, sometimes by Heathenish States as well as Christian, for sometime God stirred up Heathen men, to be beneficial to his Church; & these privileges were outward, either of their persons from war, or of their goods from taxes, or the places consecrat to religious uses were freed from arrests, & such like; hence came privileged places: But these, as they came from men; so there is no such excellency nor comfort in them; & they were intended only or chiefly to Churchmen, as they call them, that is, the clergy. But yet even in these things, let us observe God's love to his Church; for as it was the Lord that gave Israel favour in the sight of the Egyptians, that they gave them their jewels, etc. Exod. 11.3. 
2 di●r these ●uers sorts, generally, of two sorts.  so it was the Lord that enlarged the hearts of those Princes & States to be beneficial to his Church: but the privileges we seek, are much more material & excellent, and are common to the whole Church, people as well as ministers, & these are divine privileges, granted immediately by God himself. And these are of diverse sort; generally, they are of two sorts. The Church of God is privileged, partly, in respect of others, and partly in respect of themselves: In respect of others they are privileged. First, in regard of their friends, 
1. In respect of others, both friends and enemies  whom God blesseth for them; and also in regard of their enemies, whom God curseth for their sakes, as in Gen. 12.3. I will bless them that bless thee, and curse them that curse thee; Yea, they are privileged in respect of the world itself, whose substance & standards they are, Isay 6.13. It was made, and is preserved, continued, altered, and shall be destroyed for their sakes; As it was a great Privilege of the Ark of God, that where it entered and was well esteemed and used, as it was in the house of Obed Edom, the place and persons were blessed by it, & where it was not worthily esteemed, as amongst the philstines; they were accursed by it: So it is a great privilege to the Church, that they, that are friends unto it, are blessed by it, at least in outward things; and that they, that are Enemies to it, 
2. In respect of themselves. 1 temporal privileges.  are cursed and plagued for it. Secondly, they are privileged chiefly in respect of themselves, whereby they fared the better in their own persons. And these Privileges are of two sorts: some concern their outward and temporal estate, others concern their inward and spiritual estate. First, some concern their outward and temporal estate, as first, protection and defence against Adversaries Isay 4.5, 6. there the Church is called the Glory, and there is a promise of universal Protection to it: so also defence from ordinary Evils that befall others, as Psal. 91. and likewise they are privileged, in regard of victory over their enemies, as Psal. 149. verse the last, That they may execute upon them, the judgement that is written; This Honour shall be to all his Saints. Last of all, the continuance of the very outward being of the Church through all Ages to the world's end, is a Privilege to it, as in Psal. 46.5.6. the Prophet saith, God is in the midst of it, therefore it shall not be moved. Let the world do what it will, yet it cannot deprive the Church of the outward being of it; it may wax and wane as the Moon doth, yet as that hath always a being; so shall the Church ever be. These are temporal Privileges.  
The second sort are such, 
2. Spiritual privileges theses of two sorts 1 common to all the members.  as concern our spiritual and eternal estate, and they also are of two sorts; such as are common to all the members of the Church: Hypocrites as well as true Believers; as the use and profession of the Word, Sacraments, Prayer, Fasting, Gifts of the ministry; Profession of the Gospel, Knowledge of God's Will, and outward conformity and obedience thereto; as also Historical and temporary Faith, and some taste of heavenly things, Heb. 6.2. and such other common gifts of the Spirit; These, in the godly, tend to their eternal good, but in the wicked and reprobate, to their eternal condemnation.  
Secondly, such as are proper to Believers only, 
2. proper to the true Believers, and these of two sorts. 1. matters of present possession of diverse kinds.  as the Spirit of Adoption, and such like; and these are also of two sorts. First, matters of present possession; secondly, matters of future certainty. First, matters of present possession, and they consist of diverse kinds. First, we are privileged in respect of God; Secondly, in respect of the Creatures; Thirdly, in respect of Gods ordinary dealings in the world; Fourthly, in respect of the works, he doth for us; Fiftly, in regard of the graces he works in us; Sixtly, in respect of the comfort he imparts to us; And lastly, in regard of the liberty he gives us.  
First, they are privileged in respect of God, he is theirs, and they are his; God the Father is their Father, Master, and Preserver; they are his Children, Creatures and Charge. jesus Christ is their Head, they are his members; he is their husband, they are his Spouse; he is their Saviour, they are his redeemed; he is their Advocate, they are his Clients; he he is their Shepherd, they are his Sheep; yea, they in some sort are one with him, and he with them; so likewise the holy Ghost, he is their master, they are his Scholars; he is their Leader, they are his followers; he is their Counsellor, they are his Clients; he is their Sanctifier, they are his Temple; he is their Quickener, they are his frame and workmanship to a new Creature. Yea, the whole blessed Trinity do most graciously concur by their personal Actions in every part of our Salvation: here is a singular privilege; if we had no more but only this, it were enough to stir us up to glorify God, and to comfort us against all our present afflictions; how truly then may we say with the Prophet, Psal. 144. last, Blessed are the people that are in such a case, yea, blessed are the people, whose God is the Lord. Secondly, we are privileged in respect of the Creatures, the holy Angels are servants and attendants upon the Church; they are ministering Spirits sent forth for their sakes: The Saints in Heaven acknowledge us to be Members of their Body, the Catholic Church, and do instantly desire the full accomplishment of our salvation, that they and we may be perfected together. The Saints on earth love us, pray for us, rejoice at our good; sorrow at our harms: The wicked of the world oftentimes reverence and admire us for our holiness, and the good things we have, though otherwise we be most odious to them; yea, all the unreasonable and senseless Creatures, in heaven and earth, are at League with us; yea, the Devils are subdued to us, and trodden under our feet; yea, further, the damned in hell, that scorned and hated us whilst they did live, do now acknowledge that our estate is exceeding happy; and curse themselves that they had so little grace in their life, as not to join themselves to our Societies and practise our courses; yea, the whole world is ours, it was made for our use and service, 1 Cor. 3.22, 23. even all things are yours, and ye are Christ's, and Christ is Gods.  
Thirdly, in respect of Gods ordinary dealings and proceedings in the world, we have our privileges, whether he strikes or spares, gives or takes away, rains or shines, kills or gives life, blesseth or curseth, helps or forsakes, whether it be man or a beast, good or bad, whole kingdoms or private persons, Church or Commonwealth; we have our privilege and our benefit in and by them, they are all done with a special Eye and intendment towards us, and so they all work together for the best unto us, as it is, Rom. 8.28. All Gods judgements are our Schoolmasters; his blessings, our comforts; his warnings, our counsellors; his laws our rules; his dealings, our directions: Specially those dealings which God exerciseth towards ourselves, are matters of special privilege to us; when he blesseth us, that is a matter of special privilege to us; for we have them by promise, we esteem and embrace them as pledges of his love, and we use them aright to the glory of the giver: for want of which privilege, the very blessings of the wicked are heavy Curses: Again, God chastens us, and it is our privilege, he chastens us in the world, that we might not be condemnedwith the world, as it is in the 1 Cor. 11.32. and to you is it given (saith the Apostle) not only to believe in Christ, but also for to suffer for his sake: For want of which Privilege to the wicked, all their present punishments are the beginnings of their Torments in hell; Again, God sometimes takes away his Spirit from us for a while; and then we mourn and grieve, and being left to ourselves, oftentimes we sin grievously, and then our case is most fearful, yet by virtue of our privilege in Christ, these very desertions of his, & sins of ours, work by contraries, for when we come to ourselves again, they work more grace in us, and make us wiser for the time to come, and work more conscience in us of our ways, & bring us greater comfort afterwards, for war of which the wicked are left in their sins, and are hardened therein and perish for ever. Lastly, he kills us and we die, but by virtue of our privilege in Christ, and his death; this very death of ours, is advantage to us, for a better life; whereas to the wicked it is the end of their happiness; and the beginning of all their misery. Fourthly, 
4 The works God doth for the faithful.  we are also privileged in respect of the works God doth for us; what are these? First, he chooseth us to salvation, whereas he leaves others in the mass of the old Adam to perish justly by their own sins; this is a secret privilege, but yet the most excellent, and the foundation of all the rest; for because the Lord hath chosen us, therefore we have all these Privileges; when he hath chosen us, than we must have a being; why, God gives us our being too: But you will say, God gives the wicked a being; yea, but we have it for good, and not for evil, else it were a thousand times better that we had never been borne: Then he redeems us, and pays all our Ransom, and makes full satisfaction for us; whereas he lets all the rest of the world lie by it, bound in the chains of their sins, till they have paid the last farthing: Then he calls us, and that effectually; not only preaching to us, but opening our eyes, ears and hearts, that we may understand and believe, and so be saved; whereas he casts a veil over the hearts of others, that though they hear, yet they might not understand, lest they should be converted, and so be saved; Then he justifies us, imputing to us his obedience, and covering us with his own righteousness; the rest of the world, the Lord jesus lets alone, standing defiled in their blood, ugly and odious with all their sins on them, before the face of God, an Angry judge, to condemn them, and to cast them into utter darkness: Lastly, he sanctifies us, he changeth our hearts, and our wills, & our affection, and subdues our nature and brings it under the Obedience of his blessed Will, renewing us into his own glorious Image; whereas all the rest of the world are left in the slavery and bondage of the Devil being his Children, and having his Image on them (but this is more natural to the next head) these things are so nearly depending on each other, that we can make no perfect and exact distinction; but, for Doctrine sake, they are to be sundered howsoever, that we may know variety of our Privileges.  
Fiftly, the Grace's God works in us, are a Privilege to us, as Faith in jesus Christ, and in all God's promises; Repentance for our sins, Mortification of the old man, and quickening of the new man; hatred of sin, and love of righteousness; Love to God, and his Religion, and to his Children; zeal for his Glory; patience in afflictions; strength against temptations; he works in us knowledge, wisdom, hope, perseverance, loathing of sin, and of the world, and a longing and hasting for the coming of the Lord jesus to judgement, and he works in us a sanctified heart, to make a saving use of the Word and the Sacraments, and of all occurrences that befall us, and every fruit of the spirit: and this God work in us, either indeed, or at least, in desire, either more or less, sooner or later. Sixtly the Comforts God imparts to us, many excellent Comforts he doth privilege us in; he gives us the spirit of adoption, whereby we cry Abba father; assurance of his love and favour in Christ, and the pardon & forgiveness of all our sins, he gives us peace of Conscience and joy in the holy Ghost, cheering us up in all our tribulations and temptations, and in our prayers, and in all his holy Ordinances, that surely the end is good, and the manner profitable and comfortable, he gives us also a Taste of heavenly joys, whilst we are her; eternal life is already begun in us, we ●eele sin daily dying in us, and grace prevailing above nature, and we feel the Spirit helping our infirmities, and comforting, directing and quickening us, all these are real performances and sensible Comforts actually enjoyed, besides the promise of greater and better hereafter; The consideration and expectation hereof is no small Comfort to us, seeing we know he is faithful that hath promised, and will not deceive us.  
Seventhly, the liberties that are attained by us are a privilege to us; Consider what is or might be against us, we are freed from it, and look what is or may be for us; that we have liberty in, for the first what is or might be against us, that we have freedom from, for the Son hath made us free, john 8.36. First, God's justice was agianst us, to hurt us, and to condemn us for our sins; we are sinners, and God is Just, and hates sin, and how can we stand before him? But that we have this privilege by Christ, that he hath fully satisfied for all our sins, and so we are freed from this danger; so that now to us in Christ, God is a merciful Father, not a Just judge; yea, Christ having satisfied the justice of God, to the full, for us, we may reverently challenge the Lord, in the Name of Christ, that he cannot punish us, having punished one for us; and so Christ's merits, being all-sufficient, have purchased all good things for us; so that now justice is for us, to give us that which is due to Christ; not against us, to give us our own deservings: Secondly, the Law is against us, and, like Saul, breathes out threatenings against the Church of God; saying, If thou dost not this, thou shalt dye; but this is satisfied too; Christ took on him the curse of the Law, and so redeemed us from it, Galat. 3.13. Next to the Law comes sin, that had defiled us, and exposed us to God's wrath, and kept us under, as slaves and servants, that we could do nothing but sin; here is our privilege, even the blood of Christ that cleanseth us and frees us from all our sins, so that the filth doth not appear in us, the guilt is not imputed to us, and the dominion is ended, so that it doth not reign in us, Rom. 6. After sin comes death, for the reward of sin is death, and death had seized on us for her own, we Death destroys him that had power of death, which is the devil, and sets us at liberty; so that we may now say with the Apostle, 1 Cor. 15.56.57. The sting of Death is sin, the strength of sin is the Law, but thanks be to God, who hath given us victory, through jesus Christ our Lord. Afterwards comes in hell for her share, and opens her mouth to swallow us down quick: Hell, that house of horror, that should have been, by right, the house of our perpetual habitation and abode; but Christ jesus he hath triumphed for us over Hell and Condemnation, so that now there is no condemnation to them that are in Christ jesus, Rom. 8.1. Lastly, the devil, who is the ground of all these forces, he had fingered us, and got us within his clutches, and wrapped us up in chains and fetters, as his captives and bondslaves; Christ jesus he comes, and looseth the works of the devil, 1 joh. 3.8. he breaks these chains, and subdues Satan; so that we may say with the Prophet, Psalm 124.7. the snare is broken, and we are delivered; These are great and rare privileges, I would have you wisely to consider of them: For, who so is wise, will ponder on these things, that they may understand the loving kindness of the Lord; we should labour to know these things, and to make use of them, and to stand fast in this liberty, and not to be entangled again in the yoke of bondage: In the second place consider what was or could be for us, and all that we have freedom into, we have bold access unto the Throne of Grace, and an entrance unto God the Father, through our Lord jesus Christ, Rom. 5.2. Ephes. 2.18. we may go boldly, and safely to God, and tell him our wants, and beg supply; we may talk familiarly with him, as a man doth with his neighbour, as job speaks, we may come unto God, and say, Thou art my Father and my maker, despise not the work of thy hands; so we may go to our Lord jesus Christ, and say with Thomas, My Lord, and my God, he by sight, we by faith; so likewise we may go to the holy Spirit, and say, thou art my Sanctifier and Comforter, and I am thy Temple, suffer not Satan to defile me with sin: So likewise, we may have free access to the Word, and to the Sacraments, and to all God's promises, and we may lay our hands on them, and challenge them for our own; So likewise, we may also reach out our hands to all the creatures, as being our peculiar right; and lastly, when we are on our deathbeds; we may with our Saviour Christ, and with Stephen, sweetly and comfortably, commend our spirits into the hands of God, and say, Into thy hands O Lord I commend my spirit, for thou hast redeemed me, O Lord God of truth: this is an excellent privilege, that at the hour of death, when we are assaulted with many sore temptations, we may throw them all from us, and safely commend our souls into God's hand; and if there were no other privilege but this, it were enough to make us desire to be of the Church. The eighth Privilege, is the power that is conferred upon us, to admit or reject, to bind or lose, etc. (but this is to be spoken by itself in the eighth general head following.) The last sort of Privileges are in matters of future Certainties; 
2. matters of future certainties.  I say, matters of future Certainties, not of possibilities, that is too weak a word in this sense; possibilities are for men, as that the son shall have this and this after his father's decease, and yet the son may be disappointed many ways: but with God, future possibilities are undoubted Certainties, they are as surely ours, as if we had them already. Now these are, first, perfection of all grace, now we have them but in part, 1 Cor. 13.9.12. but hereafter we shall have them in perfection: The second thing is the resurrection of the body, but that (you will say) is common to the wicked too? It is true they, shall rise too, but they shall not be able to stand in judgement, Psalm 1.5. they shall rise to condemnation, as our Saviour saith, joh. 5.29. It were better for them to lie still, the grave is better than hell; so that it is no Privilege to them to rise: Thirdly, we shall stand dreadless, and fearless before the judgement Seat of God; alas, now we are afraid of every qualm, how shall we stand dreadless then? I answer, Then we shall know God to be our Father in Christ, we shall know that our peace is made beforehand, we shall have the righteousness of jesus Christ to cover us, and then there shall be no sin in us: this is it that will make us stand dreadless: whereas the wicked, for want of this, shall tremble and quake, and call to the mountains to fall upon them, and to the hills to cover them. Lastly, we shall have everlasting glory, life and happiness in heaven, enjoying the fellowship of God and Christ, and the holy Spirit, and the blessed Angels, and there we shall live continually, praising and glorifying God, there we shall have fullness of joy and pleasures for evermore, Psal. 16. To conclude therefore, let us not debase ourselves to sinful and vile, and slavish courses, but let us labour to walk in some good measure, answerable to such great and high privileges as these are.   

The Twentieth LECTURE of the CHURCH.  
THe last point we spoke of, was concerning the privileges of the Church, not humane, such as Kings and men endowed the Church withal; but divine, such as God endues the Church withal; and therein we handled two points; first, that there are such privileges belonging to the Church; secondly, what these Privileges are; there is something to be added to the last point, namely, what they are: For there are two special privileges, something questionable above the rest, each of them subject to mistaking; and the mistaking of them is, and hath been, the cause of much error: The first is concerning the infallible guidance of the Church by the Spirit of truth; 
2. other special privileges added and entreated on.  and thereupon ariseth this question; whether the Church may err or no? The second Privilege questionable, is concerning the necessity of being a member of the Church, if ever we will attain salvation; and thereupon ariseth this question; 
1. concerning the infallibe guidance of the Church by God's Spirit, and so whether the Church can err or no, either in manners, or in Doctrine, or in both, or in neither.  whether any can be saved out of the Church or no? These are the two points which I purpose to handle at this time. The first is concerning the infallible guidance of the Church, by God's Spirit, whereupon ariseth this question, whether the Church may err or no? And because error is a general name, affirmed, as well of matters of obedience, as of knowledge, of bad manners as well as of false doctrine, therefore in plain and large terms it shall be propounded and handled thus: whether the Church may err either in manners or doctrine, or in both, or in neither? to open the way to the disclosing of the point, we are to understand, rightly, these words, Church and Error: First, concerning the word Church; for whereas, sometimes it signifies the whole Company of Believers living on earth; sometimes, some one visible Congregation professing the Faith of Christ: the state of the question is not of both alike, but we must understand it far otherwise of the one then of the other: For whereas in the first sense it contains Believers only, and all of them together, it must needs have some special Privilege above particular Congregations, at least for some kind of Error: Every Believer hath a Privilege, in that respect above an unbeliever; therefore all together much more: so that if it be possible that one or two might be seduced to Error, yet that all of them together should be so, it is impossible: And whereas, in the second sense, the Church consists of Hypocrites, as well as true Believers; yea sometime all, or most of Hypocrites, therefore the Church, taken in this sense, must needs be more subject unto Error, then in the former sense.  
Secondly, concerning the word Error: The Word of God prescribes every true and right way, and every swerving from that is therefore called Error, whether it be in Doctrine or manners; because it is a going from that true and right way, which the Word of God doth teach us: And though Error, properly signify a swerving from the Truth, whether on the right or on the left hand, yet it comprehends ignorance's too, that is, their not attaining to some heavenly Truths: these Errors are of diverse kinds, 
Errors of four sorts.  especially four; First, some are either fundamental, or in smaller matters; Secondly, some are either of obstinacy or of infirmity; Thirdly, some are either finite and for a time, others are for ever; Fourthly, some are either general or particular. First, some are either fundamental, 
1. what a fundamental Errors is.  or in smaller matters; fundamental Errors are such, which, being held, do race the very foundation: he that errs in this manner, cuts himself off from Christ, and cannot be saved; such was the Error of the Church of Gal●tia, in Gal. 5.2.4. where they joined the works of the Law with Christ in the matter of justification, and therefore the Apostle tells them in the 2. verse, that if they were circumcised, Christ should profit them nothing, and vers. 4. ye are abolished from Christ, whosoever is justified by the works of the Law, is fallen from Grace: 
Errors in smaller matters what they be.  Other Errors are of smaller moment; as when men hold the foundation, but yet err in building on it, and such, notwithstanding these errors, may be saved, 1 Cor. 3.12, to 15. the Apostle saith, that some build hay and stubble upon the Foundation; but shall this turn to their damnation? No, themselves shallbe saved, saith he; but what; without Repentance? No, for in the 13. verse it is said, The day shall declare it, because it shall be revealed by Fire, and the Fire shall try every man's work, of what sort it is, that is, the Day or Light of God's Truth shall dispel this darkness, and the Fire of God's Spirit shall purify and purge away these errors from them, so that they must repent of these errors: But than ye will say, what difference is there betwixt those that err in the foundation, and those that err in smaller matters; for they that err in the foundation shall be saved too, 
Difference btw●eene them that err in the foundation, and them that err in smaller matters.  upon their Repentance. It is true; but yet there is great difference betwixt them; for first, they that err in the foundation, are seldom and hardly reclaimed, not one amongst a hundreth: but they that err in smaller matters, are usually and easily reclaimed; for if the foundation be overthrown, all must be reared up a new; but if any thing, that is built upon it, be amiss, it may be easily amended; yea those that err in smaller matters, cannot choose but be reclaimed, as having the foundation; and therefore cannot possibly perish. Secondly, those that err in the foundation, must repent particularly of that error, and must also embrace the contrary Truth, else he cannot be saved; But those that err in matters of less moment, though they do not repent of their error in particular: Nay, though they do not know them (for who knows his errors) yet if they repent in general of them, they shall find mercy & pardon from God: so that we see, there is a great difference betwixt these. Secondly, some errors are either of Infirmity or of Obstinacy; Of infirmity, as when we are either by negligence, Ignorance, Oversight, weakness, as being taken tripping in a snare, against our knowledge, and against our purpose and holy desire, or by other occasions: such the Apostle speaks of Gal. 6.1. Brethren, if a man be suddenly fallen into any offence, ye which are spiritual restore such a one, &c: when as they see it not to be an error, or if they do see it to be so; yet they have some weak desire and labour against it, but yet the assault is so strong, and their corruption so great, that they cannot overcome it; this is an Error of Infirmity: Some errors are of obstinacy, that is, when as the Party knows the right, and yet willingly declines from it; and these that thus err, are so far from striving against their Error, that they rather strive against a manifest Truth, to maintain their Error; such an Error the jews are taxed for, by Stephen, Acts 7.51. and by Paul himself, Acts 28.26. where he applies a place out of Esay to them, showing their obstinacy, that in seeing they did see and not perceive, etc. so that this is an error of obstinacy, for a man to know the Truth, and yet willingly to decline from it. Thirdly, some are finite, and for a time only, some final and for ever: for a time only, and upon better Advice they change their mind; such was Peter's denial of Christ, Matth. 26.75. for which he presently repent and went out and wept bitterly: Again, some are final and for ever, as when men live and dye in sin without any Repentance at all, at least without any true and sound Repentance; such was the sin of judas in betraying Christ, he died desperately in it, without any true Repentance, Mat. 27.3, 5. Lastly, some Errors are particular, some are general, and each of these in two respects; first, in respect of the persons that err; secondly in respect of the things they err in, for when as one or two or some few men in a Congregation are tainted with Error, here is a particular Error in respect of the persons, as it was in the Church of Corinth, when as but some of them denied the Resurrection, and not all 1 Cor. 15.12. But when as all or the greatest part in a Church err, this is a general Error in respect of the persons; An Instance of this we have in the jews, when as they did all cry out against our Saviour Christ, Crucify him, Crucify him: So, secondly, in respect of the things erred in, as when a man or a Church errs only in one or in few things, this is a particular Error in that respect, so did the Church of Pergamus, Revel 2.14. I have a few things against thee; But when a man or a Church errs in all or the most things, this is general also in respect of the things they err in, as the Church of Rome at this day errs in all, or the most things and so their Error is general in that respect, as also in respect of their persons. Now to apply all this to the subject of the question, whether the Church may err in all, or in any of these respects, or no? If we understand the Church in the first sense, for the whole Company of Believers living on earth, in this sense the Church may be said to err: first, in matters of smaller moment, not in the foundation; Secondly, of Infirmity, not of obstinacy; Thirdly, at least, only for a time, not for ever; Fourthly, particularly, not universally; either in respect of the persons or of the things: But if we understand the Church in the latter sense, of one particular Congregation, in this sense, the Church may err in all these; which, that I may the more largely and distinctly, without Confusion, deliver, and you apprehend, receive it plainly in these Observations.  
The First is this; That the Church militant (the whole Company of Believers on earth) howsoever it hath many excellent Privildges by the Spirit of truth, yet it is not so exempted from Error, but that it may and doth oftentimes err both in Doctrine and manners: I shall not need to handle Errors in manners by themselves, and Errors in Doctrine by themselves, for each of these are transgressions against the Word & Will of God, and they are both damnable; and each, alike, may take hold of the Church, 1 Cor. 13.12. The Apostle Paul speaking of himself, being then a sound, yea, a principal Member of the Church of Christ, acknowledgeth ingenuously much Ignorance, that he knows little to that he should know, he knows but in part; Now Ignorance being an Error in a general sense, as we heard before, than we see that the Apostle willingly undergoes the Imputation of Error; and if he be in Error, who can look to escape? And thereupon it follows by necessary consequence, that he erred in manners too; for we cannot be obedient in that we do not know; so that, as his knowledge was imperfect; so was his love and obedience too: But for errors in manners, it is far plainer in Rom. 7.22, 23. where the Apostle acknowledgeth that there was a Law in his members rebelling against the Law of his mind, and leading him captive unto the law of sin, &c: and this was not his infirmity alone, but it is the infirmity of all the Faithful, the Spirit stirs them up to do good: yea, but, saith the Apostle, Galat. 5.17. the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to another, so that you cannot do the same things you would: And our Saviour gives an Inkling of this to his Disciples in a kind of Parable, joh. 13.10. where he faith, He that washed is needeth no ●●ue to wash his feet, etc. which, though it be spoken in a negative sense, as showing, that nothing needs washing in them but their feet; yet, it is affirmative in force, showing, that none is so cleansed and purified, but that still he hath foul feet, that is, he hath still sin and error in him, and these must be cleansed and washed away, or else he can have no part in Christ jesus, as in verse 8: So likewise for error in manners, the Apostle james 3.2. saith, In many things we sin all, there all are included, and that not in one kind only, as n● a divided sense, as if one should offend in one thing, and another in another thing; but in a compounded sense, not one, or many, but all sin; and that not in one or few things, but in many: And for further confirmation of the Truth hereof, it is elsewhere negatively delivered, as in the 1 King. 8.46. There is not a man that lives, and sins not; now lay these two together, and we shall see; that none is exempted from error in manners: So for Error in Doctrine, Rom. 3.4. where it is not only affirmed, in general, of all, and of every one in particular, that every man is a liar, that is, that he errs in some of his Apprehensions of the Truth; but the Apostle doth, likewise, so derogate the holding of the whole Truth entirely, and incorruptly, from man, that he appropriates it to God alone; so that it is as possible for man to be God, as not to be deceived: So that the Doctrine is clear, that the Church militant, that is, the Company of Believers, living on earth, may, and oftentimes do, err both in Doctrine and manners; So much for proof of the point out of Scripture.  
Reas. 1 The Reasons of the point are these; First, man's frailty; The members of the militant Church, true Believers they are but men, and therefore naturally loving darkness more than light; and evil more than goodness, and howsoever the Spirit be given them to enlighten them, and to relieve them against each Infirmity; yet, their weakness is such, that they are not so far capable of the Spirit, as that thereby they are enabled to understand and know all Truths, and practise all goodness; The Spirit, indeed, in itself is all sufficient, but in them not so sufficient, nothing can be received, but according to the capacity of him that receives it; be the master never so good to teach, yet if the Scholar be not capable of the Art he teacheth, he shall never bring him to it: so it is in this, the Spirit is sufficient to teach them all Truths, but they are not capable of them; the Spirit is sufficient in them for Salvation, but not for perfect knowledge or obedience, and that by reason of their frailty, that they are not so far capable of the Spirit.  
The second reason is Satan's malice and subtlety, who Reas. 2 as he is the father of lies himself, and the Auhor of all error and sin; so he ceaseth not to tempt both to error and wickedness, and his labour is not altogether lost, but that he fastens some of his Infections, in both kinds, on the best men Living; or, at the least, as a hinderer, he hinders that truth and holiness is not embraced, at least, not in that measure that it should: yea, and he soweth errors and sins, like Tares, upon that good seed of Truth and holiness, which Gods Spirit hath sown in our hearts.  
Thirdly, whilst we live here we have many occasions Reas. 3 of Error, many deceivers, false Apostles, Heretics schismatics, many ill examples & persuasions, and sundry provocations, and these are too strong for us to withstand them all, and that at all times, at least, not so, that we may be free from all Infection by them.  
Fourthly, Our perfection both for knowledge and Reas. 4 obedience is respited to the life to come, & not attained to in this life by the perfectest, Phil. 3.12. the Apostle saith, that he had not attained to perfection, though he were inferior to no man; no, it is not for this life, it is respited to the life to come; then the Church shall be without spot or wrinkle, Eph. 5.27. and that, not only by Imputation, as we are here; but, by actual possession, then shall that be verified Cant. 4.7. where the Church is said to be all fair and no spot in her; but that is for the Church glorious and triumphant, it cannot be so with the Church militant, but they must sit down under that ignorance and error which they cannot prevail against, and pray daily, Lord forgive us our trespasses: So you see the point made plain by reasons too.  
Use 1 The uses are these: First, here is matter of Instruction, teaching us to humble ourselves, and to be cast down in our souls, in that we are such vile and corrupt wretches, brutish in ourselves, both for matter of knowledge and obedience, for so the Scripture sets us forth, that we are even beasts in both: First, for knowledge, the Prophet saith, jeremy 10.14. Every man is a beast by his own knowledge, and for Obedience it is said, job 15.16. that man drinketh up Iniquity as water, etc.: concerning knowledge; First, we find by experience that we love error and falsehood, and that we are ready to accept lies at the hands of Satan, and other deceivers; we embrace them with both hands, and make much of them, and hardly can abide to be won from them; we are sooner and easier persuaded from an hundred Truths, then from one Error: Secondly, for Truth, we know that naturally we hate and abhor it, we cannot learn or find it ourselves, nor yet are we willing to receive it from others, when it is brought to us; no, not when God himself, and his Word, & his own blessed Spirit tenders it unto us; or if we do receive it, it is but in part, to the halves deadly and coldly and fearfully, and we are easily drawn from it, the Evil one catching it out of our hearts, our minds wavering, carried away with every wind or blast of vain Doctrine; or if we do receive it and stick to it, it is with much infirmity, we are apt to defile it with our own Inventions, devices, glosses, additions, detractions, mistake, doubts, distrustes, idle and evil apprehensions; the Lord knows the thoughts of man, that they are all but vain: So concerning obedience, we find that, of ourselves, we are prone to all sin, and averse from all righteousness, and in this we do much more resist the spirit of Grace then them former; the Reason is this, Truth and falsehood being of the understanding, reason and judgement, the highest faculties of the soul, we can more easily submit to the power of the Word and Spirit; but good and evil being of the will and heart and affections, the more base and more carnal parts in us; and the doing of good, and the forbearing of evil, being the denying of ourselves, and the bridling of the course of nature, the forsaking of all our pleasures and profits, and indeed, the breaking of our hearts; It is death to us to be thus mastered, and this is the reason, that we are much more unwilling to reform in matters of obedience, then in matters of knowledge, and that reformation, which we do attain to in matters of obedience, is much more imperfect then in matters of knowledge: Let us consider rightly of this, and seeing the case stands thus with us, let us be ashamed & confounded before the presence of God, and hate and abhor ourselves in dust and ashes; what, are we ignorant of ourselves, and yet will not learn? naught and sinful, and cannot be reform? How doth this provoke God's Wrath against us? what a deforming is this to his Image in us? what dishonour to his name? what grief is this to his spirit, that he hath to deal with such perverse and froward Scholars, that will not be taught by him? either we will not receive his good motions at all, or else not as we should; what rejoicing is this to Satan, that can insult and say, I can persuade men to error and sin, when as God's Spirit, and his motions to Truth and righteousness, are rejected? this is a great gratifying of Satan, and a great rejoicing to him; beside, what hurt do we to those amongst whom we live? But specially, what wrong do we to our own Souls? this is to forsake our own mercy, and herein ourselves are the chiefest Enemies to our own salvation; let us confess this to God, and bewail it and instantly beg pardon of him for it, and strive the best we can against ●●, and let us be humbled all our days, that we can strive no better against this brutish nature of ours.  
Use. 1 The second use is for Refutation of the Puritans, those ancient heretics, that held an absolute perfection in this life; and so the Papists and the Anabaptists are here refuted, that hold this error, that they offend not in manners; surely, this is a far higher strain, than ever the Apostles attained to, for they erred all in manners, they all forsook Christ and fled, Matth. 26.56. but this was before the coming down of the holy Ghost upon them, but did they so afterward? yes, even after they had received the holy Ghost, they erred in manners, john the Disciple whom jesus loved, would have worshipped the Angel, Reu. 19.10. and again even after admonition, he would have done the like, in Chap. 22.8. and so, very likely, he did it after Repentance too; And so we see that Peter was reproved to his face, by Paul, for his sin, Galat. 2. If this be so in the green tree, Alas, Alas! What shall it be in the dry: when Peter and john, and the rest of the Apostles have had their falls, shall any Puritan in the world be so shameless, as to boast of perfection? This point shall need no further Refutation; all God's Children, from the first to the last, will ondemne this Assertion, by their own contrary clamentable experience in the whole race of their lives: I mention this the rather, because some papists, Anabaptists, and familists are infected with this presumption at this day.  
Use. 3 Lastly, this serves for the Refutation of Papists, that challenge to their Church, and head, the Pope, an Immunity, yea, an impossibility of erring in Doctrine, as if it must of necessity be true, whatsoever they hold: whereas this we are able to show, how that they have erred from themselves in many things, holding one thing this year, another thing the next, and one contrary to the other: so that except two contraries may be true, they must needs err in the one, or in the other, but of this more shall be spoken hereafter. Thus we have seen the first point handled at large that the Church militant, howsoever it hath many excellent privileges, yet it is not so exempted from Error, but that it may and oftentimes doth err, both in Doctrine and manners.  
Now let us come to the second Observation, and Doct. 2 therein see how the Church may not err. The Observation is this: That the Church militant is so guided by the Spirit of Truth, that though it be subject to error, yet it cannot err fundamentally, obstinately, finally and generally: First, not fundamentally, Psal. 62.2. he is my strength and my salvation and my defence, therefore, I shall not much be moved, that is, fundamentally; nor obstinately, Psal. 19.13. Lord keep me from presumptuous sins: nor finally, Psal. 55.22. the Lord will not suffer the righteous to fall for ever, he may fall, but not for ever: nor generally in all her parts; but still some are reserved, that have not bowed their knee to Baal, 1 King. 19.18. these two, finally and generally, are never found in the true members of the militant Church: haply they may err fundamentally and obstinately, but never finally and generally, Psal. 37.24. though he fall, yet shall he not be cast off, which, if it be understood of our outward preservation here, as the Text seems to intend it, then much more of our preservation from sin and error, that though we do fall, yet not finally for ever: And Psal. 125.1. they which trust in the Lord, are like mount Zion, which cannot be removed, but standeth fast for ever: And this is cleared by our Saviour's own mouth, Matth. 16.18. upon this Rock will I build my Church, and the gates of hell shall not overcome it, he saith not, shall not touch it, but only not overcome it, And Psal. 102. last verse, the Children of thy Servants shall continue, and their seed shall stand fast in thy sight; So then the Church militant, though haply it do fall, fundamentally and obstinately, yet it cannot fall finally and generally.  
The Reasons, First, it is Christ's promise, that the Reas. 1 Gates of hell shall not overcome it, Matth. 16.18. if there were no other reason, this were sufficient.  
Reas. 2 But secondly, the Church is built upon a Rock, Mat. 16.8. and therefore cannot fall; Matth. 7.25.  
Reas. 3 Thirdly, Christ, God and man, knits and unites us, and if God knit the knot, who shall unknit it?  
Reas. 4 Fourthly, christ prays for us, that we may not fall, Luk. 22.23. and he cannot be denied.  
Reas. 5 Fiftly, the unchangeableness of God's Love, he admits none to be of the Church militant, but whom he loves; Now whom God loves once, he loves to the end, john 13.  
Reas. 6 Sixtly, the presence of the Spirit is another Reason of it, joh. 16.13. the Spirit of Truth is continually present with them, enlightening, quickening directing, persuading and reclaiming them from sin and error; whereunto if we add the sufficiency of the Scripture, for all matters both for life and doctrine, what other direction can we have? or how can we err finally and generally.  
Reas. 7 The last Reason is drawn from God's Love and Care of his own heavenly Truth, which if it be not believed at all, it is much disparaged; and if it be believed any where, then surely it must be in the Church, which is the Pillar and Ground of Truth; therefore still, the Truth is alive, at least, in some of the Church: so that the Church cannot fall finally and generally, for then the Truth must fall too.  
Use. The uses are these: The first use is for matter of comfort to the faithful, that howsoever if we be left to ourselves, we are weak, and dark, and blind, prone to sin and error, and untoward to grace and goodness; yet we see God's Grace is sufficient for us, to keep us in his holy Faith unto the end: It is true, that in regard of ourselves, we are like silly sheep, ready to be a prey to the Bear and the wolf; yet we have an heavenly shepherd our Saviour Christ, and he hath still an Eye on us, and looks after us; and rather than we shall be quite lost, he will bring us home on his own shoulders, Luke 15. Satan may, and does seek to devour us, and to swallow us up quick, but God hath set him his stint, so that neither altogether, nor for ever he can prevail against us, john 10.28.29. Christ knows his sheep and he will give them eterternall life: and they shall never perish, etc. If we be ignorant of any point, God will reveal it, if we be doubtful, God will resolve it, if we be out of the way, he will admonish and reclaim us; we shall hear a voice behind us, saying, This is the way, walk in it, etc. Esay 30.21.  
The second use is for reproof of the Papists, and Use 2 Lutherans, which hold, that the very chosen may fall away, and that finally, which cannot be held without blasphemy; for by this they wrong God, making his election to be a mere casual thing depending on man's goodness and perseverance therein: so likewise it is an exceeding wrong to the faithful, for if they may fall away finally, after true conversion, what peace or quietness can they have to their consciences? but still they will be fearing and suspecting, and distasting their estate. So much for the second Note.  
The third note of observation is this; that no particular Doct. 3 visible Church, since the Apostles times, but may err, and that fundamentally, and obstinately, and finally, and generally, and so cease to be a true visible Church; I take my scantling since the Apostles times, because the churches in their times, had the Apostles to be members of them, who, being infallibly guided by the Spirit, could not possibly so err: and therefore the churches in their times, could not finally, nor generally err. But the point is undoubtedly true of all other particular churches, that they may err fundamentally, obstinately, finally, and generally, and so cease to be true visible churches; examples will clear it; there is no Church, but hath erred in some kind, both under the Law, and before the Law, yea, and in Paradise, as also in Christ's time, yea, even the churches whereof the Apostles were members, had their errors; but some churches may err, and others have erred fundamentally, and finally too: Take the Church of Ephesus for an example, that once was a true Church of God, and called a golden Candlestick, and a Pillar of Truth, 1 Tim. 3. yet it erred in the Apostle john's time, yea, it is now utterly and finaly fall'n away from Christ to Mahomet, and is utterly cut off from Christ the foundation: but it may be said, that the church of Ephesus may recover again, and so her fall is not final: I deny not, but that it may be recovered, through God's providence at the last; yea, but that is uncertain, and therefore, for aught we know, her fall is as well final as fundamental, and that which was her case, may be the case of any other particular church, and surely shall be, if they walk in her steps, Revelat. 2.5. The like we find in many other Primitive Churches, how many famous churches are fall'n away, that were true visible churches in those times? some to the Arians heresy, some to the Donatists, some to the Novatians, etc. The lamentable estate of the jews, Gods own people, proves this point without exception, they are utterly cut off from the foundation, Christ: Error, like a gangrene sometimes over-growes all; but some may say, when may a church be said to err thus; seeing, though some may err, yet happily not the rest? I answer, than a church may be said to err, either when an error is embraced of all in general, or specially of those that are the Pastors and guides, and carry the chief face and port of the Church with them; which error if it be general, in all, or the chiefest Articles of faith, and that after admonition they persist in it, and condemn all other churches that hold otherwise; Then is that church degenerate into a faction, against the Church, and except some amongst them impugn their untruths, and these in some answerable number, or of some good place and quality in the Church, or in some known manner, that notice may be publicly taken of it, such a Church ceaseth (to us) to be a true visible Church; but if there be such opposers in these untruths only, and yet they hold with the factions in opinion, in some other truths fundamental; the Church (for their sakes) may be falsely reputed (by all that know that opposition) a true visible Church.  
The reasons of the point are these: The same reasons that prove that the Militant Church may err, hold directly for proof of the first part of this observation, that a particular church may err, and often doth err; for if it be so in them, being all certainly chosen, much more in these, being all called, but few chosen: which also, well considered, will prove the latter part of this observation, that is, they may err fundamentally and finally too; for in every particular visible church, there are some few of Gods chosen, else it can be no true church; Now these few dying, still, the Truth and the Church (where God in his judgement forsakes) decays more, and more, losing one truth after another, and one faithful person after another, till at last, few, or none are left, not enough in number, at least in port and place, to bear the name of such a visible church.  
Secondly, God ties himself, and his grace, and salvation to no one particular place; and therefore he may take it from one particular church, and give it to another, that may bring forth better ffruits.  
The first use is for instruction to all particular Churches, to teach them to walk warily, and carefully, examining themselves by the Word, whether their courses be agreeable thereunto, and praying for the Spirit to enlighten them, and let them take heed of the doctrines and inventions of men; if any error arise, presently let them oppose and suppress it; If any doubt, let them go unto the Law, and to the Testimony; If there be any difficulty, let us pray for the Spirit, he is the best expounder, and God hath promised to give the Spirit to them that ask him; so though we may err, yet we shall not err finally, and generally: Let not any Church presume of itself, though it be never so pure, for as good Churches, as they, have fall'n, and they may; yea, and without great heed, they are in as great danger of corruption, and so proceeding, of a final fall and desolation: Neither let any man do at on the Church, be it never so glorious, as if it were an infallible Oracle, and the ground of our faith and salvation: rather search the Scriptures; if the Doctrine of a Church be agreeable unto them, embrace it, and build on it, not so much because of the Church, which may err, and, haply will deny that afterward, which it once affirmed; but because of the Scripture, which is always constant to itself, and unchangeable. If the Scribes and pharisees teach out of Moses chair, that which is Moses Doctrine, believe them, else believe them not.  
The second use is for confutation of the Papists, that say their Church cannot err, for howsoever they propound it, as for the Church in general, that that cannot err, yet indeed, they plead only for their own Church; for they say that other Churches may err; but we say that their church may err, and that fundamentally, and finally too; and surely it is not far from it; yea, the Papists themselves, in this confute themselves; For, first, they confess themselves that they may err, for so say some of them, that they err by excommunication, when they do it without sufficient cause, others, of themselves, say, that they err in canonising of Saints, when they canonize some for Saints in heaven; which are devils in hell: Secondly, they confess that Counsels may err too: and thirdly, that their Popes may err too: and lastly, that their people may err, and therefore that the whole Church may err: And how can the Papists maintain their doubting of salvation, with the not errring of the Church? yes, say they, though we know what we are now, members of the true Church, and therefore in the state of salvation; yet we are not sure what we shall be, whether we shall continue so or not: but yet then they confess, that there is assurance of salvation for the time present, though not for the time to come; and how also can they maintain the falling away of the faithful, with the not erring of the Church? For the faithful are chosen of God; but some of these that are of a visible Church are only called; If then the chosen faithful may fall away, than those that are only called, much more: yes saith Hosius, Every particular member may fall away, but the whole Church cannot: but I answer, that the only bar to stay men from final falling away, is the decree of God's election, which is tied no more to all the Church in general, than it is to every man in particular; but they retort this on us; you (say they) deny the final falling away of the faithful, and yet affirm the final falling away of the Church; and yet also you call the Church the company of the faithful: I answer, when we say the faithful cannot fall away for ever, we understand the chosen faithful; But when we say the Church may fall away, we mean only the faithful by profession, and by calling only, not by election; & when we say that the Church is the company of the faithful, we understand it properly of the whole members, not of any visible congregation: and for that which they object, that the Church cannot err, because the Church is the Spouse of Christ, the Pillar and ground of truth; and because it hath the promise of the spirit: to this I answer; that these do belong properly to the whole militant Church, not to any particular visible Church; but only by proportion, that is, so far forth as the faithful and chosen are found in it: But notwithstanding this promise of the Spirit, they may sin, and therefore they may err too, for God's Kingdom is the Kingdom of righteousness, as well as of truth; and that holy Ghost is the Spirit of grace against sin, as well as the spirit of truth against error; he is a sanctifier, as well as an inlightener. And so much shall serve concerning the first doubt and question, whether the Church may err or no.  

The second thing is concerning the necessity of being a member of the Church, if ever we will attain salvation; and so whether any may be saved out of the Church or no. Extra fidem Ecclesiae. Morn. 451.  The second matter of doubt, is concerning the necessity of being a member of the Church, if ever we will attain salvation; And hence ariseth this question; whether any may be saved out of the Church or no? For this is one singular prerogative of the Church, that whosoever is of it, is in the state of Salvation, and whosoever is out of it, is in the state of Damnation. To this question I answer, that if we understand it of the inward communion of the faith of the Church, that is, of the chosen; it is simply true, that without the Church, there is no salvation at all: And so also, if we understand it of the outward Communion in the profession of faith with the Church, that is, of the called; it is true also, that, ordinarily and usually, without the Church there is no salvation: So that it is true properly of the whole Militant Church, and yet it extends to the visible thus far, that if a man be where there is a visible Church, if he join not with it, ordinarily he cannot be saved.  
Doct. Take then the observation thus, that Without the Church there is no salvation; understand it properly of the Church Militant; but proportionably of the Church visible, Esay 60.1.2, 3. as there was light in Goshen, when all Egypt beside was in darkness; so is there light and salvation in the Church, when the whole world beside is in darkness, and the estate of Damnation. And as all that were not in the Ark, perished in the flood, so they that are not of the Church, cannot be saved, but must needs perish with the world; and that which the ancient fathers say, is true; that they which have not the Church for their mother, have not God for their father: and surely, they that are not of the Kingdom of heaven here on earth, shall never be of that Kingdom which is in heaven.  
The reasons are these; First, the Church is the fold, Reas. 1 they that are not within this fold, are no sheep; neither have they Christ to be their Shepherd.  
Secondly, Election, the promise of grace, Christ himself, Reas. 2 the holy Spirit, saving Faith, Holiness, Righteousness, the use of the means, all these are only in the Church, and are no where else to be found: Therefore they which are not in the Church, can have no part in these, and so can have no part in salvation.  
The uses are these, first this teacheth us to labour to be Use 1 members of the Church; If we live in a place where the Faith of Christ is professed, and do not join ourselves with them, it is a great and a damnable sin: every one will labour to be of that company, that hath best and most privileges, then labour to be of the Church; for that hath the most and best privileges, and labour also to bring others to the Church, specially those that are thine own; labour that they may be of the Church, and so in the estate of salvation; Love Zion, let thy heart be ravished with the desire and prosperity of jerusalem.  
Secondly, let those that are in this State, let them Use 2 walk in the light while they have it, lest it be taken from them, and then they cannot tell whither they go.  
Thirdly, here we see the misery of those that are not Use 3 members of the Church, for though they be else never so wealthy, witty, mighty, glorious, or otherwise worldly privileged, yet they are no better then of the damned crew, they are out of the estate of Salvation, without God, and without Christ in the world.  
Fourthly, this teacheth those that are of the visible Use 4 Church, that as they have communion with the Church in profession; So also to have communion with them in faith, else as good not to be of the Church, as not to have our part in the effectual means of salvation with the Church.  
Use 5 Lastly, here we may learn, what is to be thought of those, that separate from the Church, as men cut off from the Church; and so if they be without the faith of the Church, they can have no salvation.   

The one and twentieth LECTURE of the CHURCH.  
WE have already spoken of the 6th general point propounded to be handled, namely, of the privileges of the Church: 
The seventh general head in the doctrine of the church, viz. the adversaries and opposites of it.  Now we are to proceed to the seventh, namely, of the adversaries and opposites of the Church: for as the Church of God is endued with many excellent privileges above all other congregations whatsoever; So no other company in the world is more subject to adversaries & oppositions, than they are; for such is the condition even of the best and happiest estates, that can be attained to in this life, that they consist of sweet and sour mingled together; and commonly, they which have the most sweet one way, have the most sour another: So is the estate of the Church, a comfortable estate, the best and happiest that this life can yield, in respect of many excellent privileges belonging to it; and yet no estate so maligned & spited at by so many, and so sore adversaries, as the Church is: the wisdom of God hath so framed and appointed it, as for the trial of our patience and obedience, to see if we will receive evil at the hands of God, as well as good; so also to draw up our love & affections to the meditation and desire of a further and better state in heaven, where there is all sweet, no sour; perfection of good and happiness, without any mixture of any evil: Now the present estate of the Church being thus compounded of sour, as well as sweet, of many dangers, as well as of many privileges; It is needful therefore, first, for me to speak of, secondly, for you to learn the one as well as the other; first for me to speak of them, for he is a deceitful Merchant, that in setting forth his Commodities to sail, shows only the best, and conceals the worst: So, if I should acquaint you with the Privileges only, and not with the adversaries too; I should be a deceitful handler of the Word and mysteries of God. Secondly, it is needful for you to learn both, that you may know what to trust to, if ever you come within the walls of the Church, not to dream all of privileges and comforts; but make account aforehand, to meet with adversaries and crosses, and oppositions of sundry kinds: I speak not this to dismay any from joining to the Church (though this hath been one special means to discourage many) but I speak this to stir up your spirits, and to fit and frame you beforehand for the trials that God hath appointed you for, 
This handled in 5. point.  that so you may fight that good fight of faith, against all your adversaries: that which I shall speak concerning this matter, I will deliver in these five points; First, I will show, that the Church of God hath many adversaries to oppose it, so long as it is in this world: Secondly, I will show what these Adversaries are: Thirdly, I will show the dealing of these Adversaries against God's Church; Fourthly, I will show what is the dealing of the church, the faithful against her Adversaries: And lastly, I will show the courses and dealings of God, both how he carries himself to the Adversaries, and also how he carries himself to his Church. And having spoken of these particulars, I shall have spoken sufficiently of this point.  
And first of the First, that the Church of God hath many Adversaries to oppose it; 
●. Th● 〈…〉 that the Church of God hath many Adversaries to oppose it, delivered in a Doctrine.  The point offers itself in a plain and direct observation, and therefore so we will take it, and so proceed in the handling of it: And the observation is this; That the Church of God so long as it is in this world, is always encountered and assaulted with many adversaries, that seek to disquiet their peace, and hinder their good proceedings; Mark the parts of the observation, First, I say, they are Adversaries, there is their quality, they are Adversaries, full of hatred; Secondly, I say they are many Adversaries, there is their number: Thirdly, I say, that they encounter and assault the Church, there is their work: Fourthly, I say, they do always assault it, there is their diligence: Lastly, I say, they seek to disquiet their peace, and hinder their good proceedings, there is their end: I shall not need to make a curious Application of any proofs to every one of these particulars (though I doubt not, but that many of the places brought for proof would afford it): It will be sufficient, that I prove the main matter plainly and directly: Therefore for the proof of this observation, see it first in a shadow, Mat. 8.24. where Christ and his Disciples are in a Ship upon the Sea, and this Ship is troubled with Tempests, and overflowed with waves: Now although this be but a story, and that there be no intendment in the place to be applied to this; yet under this is fitly shadowed out the estate of the Church in this life: Imagine the Sea to be the world, and the ship to be the Church, and the tempests and waves to be assaults and encounters, that the Church is subject unto, and the Winds to be the Adversaries of the Church; And then we shall see in this shadow, the observation be plain, that no ship is more tossed in the Sea with Winds and tempests, hindering their course, and endangering their estate; then the Church is, beaten against by the assaults and oppositions of adversaries, troubling their peace, and hindering their good proceedings: See it more plainly in a Comparison of Gods own Making and applying, Cant 2.2. where the Church is compared to a Lily amongst thorns; Now the Lily is a tender, yet a glorious plant; so glorious, that Christ prefers it before Solomon in all his Royalty; but the thorn is a shrubbed Plant, rough and full of Pricks: And the Church, so long as it is here, is a Lily among thorns, hath many adversaries continually vexing it like so many pricking thorns in her sides, even on every side round about her. See it also in a Parable of our Saviour's making, Mat. 13.25. &c: where the Church is compared to wheat among Tares; as the wheat is among tares, so the Church is among her Adversaries, the seed of the wicked; And as the Tares hinder the growth and take away the juice from the good Corn: so the wicked disquiet the Church, and seek to hinder and keep her down from growing, And how long shall they do this? why, till the Harvest, vers. 30. that is, till the end of the world, vers. 39 Then so long as the Church shall be in this world, she shall be encountered and assaulted with many Adversaries, that shall seek to suppress it, as the Tares the wheat: See it yet more plainly in a vision, Reu. 12. which is not a bare and empty vision, like a Dream, but a beholding of things as in deed and truth they are; In the first verse. there is a woman clothed with the Sun, and having the Mo●ne under her feet, that is the Church of God; In the third verse there are her Adversaries, a Red Dragon, Red with wrath against the Church; there is but one Adversary named, but he hath many heads and horns, that is, many complices and retinues: In the seventh verse, there is their work, the Dragon and his angels fought against Michael and his Angels, that is, against the Church; And in the fourth verse. there is their end, to devour the Child, that is, to hinder all good fruits, that should be brought forth and grow up in the Church; And this he never gives over, not though himself be foiled and cast unto the earth; for there he persecuted the woman, vers. 13. nor yet though the woman be carried away from him into the wilderness, yet there he persecuteth her, vers. 14. and 15. not yet though he be disappointed of his Attempts, yet he gives not over, but makes war with the remnant of her seed vers. 16.17. So that this place teacheth every particular the point observed. See it yet more plainly affirmed by the Lords own mouth in the former testament, and set down as an ordinance and work of God himself, Gen. 3.15. I will put Enmity betwixt thee and the woman, and between thy seed and her seed, he shall break thine head, thou shalt bruise his heel: here is a plain opposition betwixt Satan and his seed, and the Church and her seed; and this is continual; for when his head was broke by our Saviour, Matth. 4. in overcoming him in his temptations, but specially at his death; yet still he seeks to assault the Church, and to bruise her heel. And the same in effect is justified by Christ himself, in the new Testament, john 16.33. In the world ye shall have affliction, but be of good Comfort: I have overcome the world, &c: As if he should say, so long as you are in the world, look for affliction, it is your portion here, to be afflicted and assaulted with many adversaries. Yet last of all, see it most plainly in the experience of all Ages, In the fourth chapter of Nehemiah vers. 7.8. when Sanballat and Tobiah, and the Arabians and the Ammonites, and the Ashdodims heard that the walls of jerusalem were repaired, they conspired altogether to come and to fight against jerusalem, and to hinder them: So in Heb. 11.35, 36, 37. where the estate of the Church in this world is set down to be this, that many were stoned, many racked, others hewn asunder, and others slain with the Sword, etc. These are the assaults and oppositions, that the Church is to expect in this life; So the Apostle 1 Cor. 49. to the 13. speaks of the like oppositions, that the Church meets withal in this world, that they were as men appointed to Death, a gazing stock unto the world, to Angels, and to men, &c: made as the filth of the world, and the off scouring of all things: And in the 1 Thes. 2.18. the Apostle saith, that he would have come unto them, but Satan hindered him: so that we see that Satan, and his Instruments assault the Church continually, and hinder their good proceedings. So in Psal. 2.1.2. etc. the heathen rage and the people murmur, the Kings of the earth band themselves, and the Princes are assembled together against the Lord and his Christ. And in Act. 4.27. in both these places Christ himself is propounded for an example in this case, that so all that believe in him and profess him, may know what to trust to; Herod and Pontius Pilate, and the Gentiles, and the people of Israel, all were gathered together against Christ; if it were so with our Saviour, it must needs be so with all his members: If they hated and opposed him, they will hate and oppose them, for the Servant is not above his Master: what Church ever was there in the world, yea, or what one true member of the Church, that can no by their own experience give Testimony to this Truth? Either in captivity, or out of it; either under the Law, or before the Law; or after the Law: Either Apostles, Prophets or patriarchs, all from the first to the last; yea Adam himself in Paradise, see how he was encountered and overcome, and so cast out of Paradise, which all mankind rues to this day: There is no place not state, but heaven free, there, and no where but there, shall the Church be triumphant, there she is always militant, assaulted and fought against by many Adversaries, that seek to disquiet her peace, and hinder her good proceedings. So much for the proof of the observation: Now let us see the Reasons of it.  
And the first and chief Reason, is the justice of God Reas. 1 upon the Serpent, for when God ordained that Enmity betwixt the Serpent and his seed, and the woman and her seed, Gen. 3.15. he was in a course of justice, as a judge inflicting; this is a punishment upon the Serpent, because he seduced our first Parents: So that howsoever these oppositions light heavily and justly on the faithful, yet it hits them only, as it were a byblow, for their chastisement; the main stroke is inflicted on the Serpent and his seed, as their deserved punishment.  
Reas. 2 Secondly, Satan's Spite and Envy against good men, and good things, is another Reason of it; It is he that stirs up and blows all these Coals, as after shall be showed: It is gall and Death to him to see either good men, or good things prosper; And therefore he bends himself against them with all his power and might.  
Reas. 3 Thirdly, the church, and the men of the world have contrary movers; the world hath flesh and Nature to be their mover; the Church hath grace and the spirit to be their mover: And so they have contrary wills, the one set upon good, the other wholly upon evil: and so also they have contrary Ends, the Church aims at God's Glory, and at the Kingdom of heaven; the wicked at their own pleasures and profits, and they tend to hell; and therefore of necessity there must be a perfect opposition of the one against the other in all their Courses, as the Apostle saith, Galat. 5.17. the flesh lusteth against the Spirit, and the Spirit lusteth against the flesh and these two are contrary.  
Reas. 4 Fourthly, It is the nature and condition of the good to be crossed and opposed, and it is the nature and condition of the wicked to trouble and vex and hurt and fight against him that is more righteous than himself.  
Reas. 5 Fiftly, Christ is a Sign to be spoken against, Luk. 2.34. and therefore they that profess and believe in him, cannot but be mightily opposed, not only, because they are members of a militan● head; but also for that very cause, because they profess and believe in him.  
Reas. 6 Sixtly, It is so, for the Trial of the faithful themselves, and of their faith; First of the faithful themselves, so saith the Apostle 1 Cor. 11.19. There must be Heresies even among you, that they which are approved amongst you may be known; And so the Apostle, 1 Pet. 4.12. think it not strange concerning the fiery Trial, which is amongst you to prove you. So likewise, these oppositions are for the trial of God's graces in us, of our love to jesus Christ, whether we love him unfeignedly and merely for himself, or for our own ease and good and safety; for, if we love him not for himself, but for these, then when these fail, our love will fail too: So also it is for the trial of our Faith in his promises; to see whether we will still build and rest upon them in all our Crosses, with all manly Confidence, when in outward appearance it is unlikely, that they should be performed and stand: So it is also for the trial of our Patience, to see if we will quietly endure all Crosses and oppositions, and speaking against of Sinners, and all manner of evil dealings for Christ's sake. Lastly, it is for the trial of the corruption that is in us; For commonly many corruptions break out of our hearts in these oppositions, as we see in job, who was a Just and upright man, and yet we see in his afflictions, what a Sea of corruption burst out of him. These are the Reasons that the Church hath so many adversaries and opposites.  
The uses are these; The first use is matter of Instruction Use. 1 teaching us what to esteem of the life of a Christian in this world (for that which is the portion of the whole church in general, is also the portion of every member in particular) what is the life of a Christian here? Surely, a continual warfare against many Adversaries; so that when thou interest into the profession of the Gospel, know that thou interest into a Sea of troubles, and a world of oppositions; dream not therefore of outward peace and ease there, for that state cannot afford it; but look for wars and bicker continually either within or without, either with one enemy or other; and when thou hast passed one or many conflicts, do not sit down, and say, now I hope my pain is past, but be sure, that so soon as one trouble is ended, another will follow it at the very heels. A state of worldly Tranquillity and peace is a most dangerous estate, and where there is such a state, we may fear, that the Devil possesseth all in peace there, as our Saviour saith, Luk. 11.27. And in Luk. 6.21, 22. he saith, Blessed are ye that weep, for ye shall laugh; Blessed are ye, when men hate you, etc. there is the estate of the faithful: but we be to you that laugh now, for ye shall wail and weep: woe be to you when all men speak well of you, vers. 25.26. there is the estate of the Reprobate; Do we laugh and have we our pleasure now, and do all men speak well of us? then certainly we are not of the number of the blessed, but our estate is a woeful estate; we must take this as a Rule, that to whom Abraham our heavenly Father may say, Son, remember that thou in thy life time receivedst thy pleasure, to those shall be also said after this life, now thou art tormented, Luke 16. the Torments of hell are the end of such an estate: but on the contrary if it be with us, as it was with Lazarus, that our heavenly Father may say of us, that we have had our pains here; he shall also affirm of us after this life, as of him, but now he is comforted; pains are bitter here, but they are sweet hereafter: I doubt not but God's children have many times peace here, and yet go to heaven; and the wicked may have many crosses, and yet go to hell: But I speak here of crosses and sufferings that befall us for Christ's cause, and for his sake because, we are the Church of Christ; and these we must look for in this life, as Christ was a Sign to be spoken against, Luk. 2.34. or a butt to shoot at, so is his Church, and every paricular member, and this is it we are to look for in this world, here is our warfare, in heaven is our crown: And therefore while we live here, let us look for many Adùersaries and oppositions.  
Use. 2 The second use is for matter of reproof, and that of many, for there are many that make the crosses and opposition of the Church, as a stumbling block to hinder them from heaven, and to make them fall into hell: For, first, it keeps many from entering into the Church; what, say they, Shall we enter into so many troubles? If they could separate the Church from the cross, than they would be of the Church, like unto the high Priests and the Scribes, and the Elders, and pharisees, in Matth. 27.42. that said, Let him come down from the Cross, and we will believe in him; so these men, if ye can separate Christ from his cross, they will believe in him: Secondly, it is a stumbling block to many to make them fly away from the Church, at least for a time, so did the Disciples of Christ, Matth. 26.56. when their Master was in trouble for his life, they all forsook him and fled; this was but for a time: But many in the time of opposition and persecution, fall away finally from the Church, such are they that are compared to the stony ground, Mat. 13.20.21. that received the seed of the Word with joy for a time, but because it was not rooted in their hearts, therefore when persecution cometh, they fall away: Thirdly, it is a stumbling block to others, that are beholders of these oppositions, causing them to pass hard and uncharitable censures on us, either scoffingly by way of insultation, as they did over our Saviour, in Matth. 27.43. He trusted in God, let him deliver him now if he will have him, for he said, I am the Son of God; because our Saviour was brought to a shameful death, therefore they scoff at him, and insult over him, as if he were not the Son of God, and so this was a stumbling block to keep them from believing in him: or else it causeth others to pass hard censures on us, reproachfully taxing us as notorious sinners, because we are so continually molested, as they did of our Saviour, Esa. 53.34. they thought him to be a wicked man, and that therefore he was plagued and smitten of God; and so in Acts 28.4. they judged of Paul when the viper hung upon his hand, that he was a wicked man; and therefore, though he had escaped the Sea, yet vengeance would not suffer him to live. Thus many make the persecutions and oppositions of the Church as a stumbling block, to keep them from joining with the Church: these are all here reproved.  
Use. 3 The third use is for matters of exhortation, to stir us up to the practice of many duties: 
Sti●ting up to many duties.  Is the Church opposed with many adversaries, than we must learn, first, to fight, and to take up arms, and to bear up ourselves with good spirit and courage against all our adversaries; the Apostle, 1 Cor 16.13. exhorteth us to this duty, Stand fast in the faith, quit yourselves like men, be strong, etc. seeing we are matched with so many adversaries, we must fight manfully, and quit ourselves like Christian men, for shall they fight against us, and that continually; and shall we lie still, either not fight at all, or if we begin to fight, shall we like cowards give over, and suffer them to trample us under their feet? God forbid; this were not only to bring ourselves and our souls into our enemy's hands, but also to deliver God himself (as much as in us lieth) and his cause and Religion into the hands of his enemies; If we be opposed in an outward fight, as men, we are ready to take up arms, and to strike again, and to make all resistance, where we should not; but in this case we should rather yield, and give place, and not resist evil, as our Saviour teacheth us, Matth. 5.39, etc. Being therefore opposed as Christians, and members of the Church, and our faith being dearer to us then our lives; and the Lord having given us an express charge to resist and fight it out; why do we not then quicken up our spirits, and resist even unto blood, if need require, that so these adversaries may not have their wills on us. Secondly, as we must fight, so we must fight lawfully, as the Apostle saith, 2 Tim. 2 5. that is, as we must fight on a good ground, so we must fight by good and lawful means, when we come to have bicker with the wicked, we must not do by them as they do by us, to quit them like for like; if they wrong us, we must not wrong them; or if they slander, or revile, or overreach us, we must not do the like by them; no, we must fight against them by lawful means, such as are infallible by God's Word; we are to deal so by lawful courses against them, as they do unlawfully against us. Thirdly, that we may strive lawfully, we must put on the whole Armour of God, Ephes. 6.11. as we must fight, so we must be armed; our adversaries come forth armed against us, and shall we go forth naked against them? No, we must be armed too; yea, they are in complete harness, well appointed in every respect to hurt us, and yet to keep themselves harmless; so must we have complete armour too, from the head to the foot, we must have the helmet of salvation, the breastplate of righteousness the shield of faith, the sword of the spirit, the Girdle of verity, and we must be sh●d with the preparation of the Gospel of peace. Besides, as they are furnished by the devil their captain, so must we by God our captain, upder whose colours we fight, we must put on the whole armour of God; and that this may be pressed the more upon us, the Apostle doubleth his exhortation, in 13. verse, and saith, For this cause, take unto you the whole armour of God. Fourthly, we must watch, so the Apostle commands us, 1 Cor. 16.13. and Peter, 1 Pet. 5.8. Be sober and watch; we must watch, for first our adversaries are many, secondly, every one assaults, thirdly, they watch to overthrow us, fourthly, they have much craft and subtlety amongst them, even as much as the Devil can put into them, and therefore we had need to watch continually, and to stand on our guard, and to have our eyes open, and to cast every way about us, to discover and prevent the enemy, and to save ourselves, remembering still, that the envious man prevailed in his purpose against the good seed, while men were sleeping, Matth. 13.25. that is, while they were not watchful and wary to prevent him. The fifth duty which we must practise, is, that with our fight and watching, we take all opportunities and advantages for our own defence, we must learn of our adversaries, who are exceeding wise in doing evil: so we must be wise in doing good; as they spy out their best advantages when they are strongest, and best prepared, and when it will be most for their benefit, and our hurt, and when we are weakest and most unprovided, not so able to make our party good against them; so must we do against them, specially, we must take such advantages as God affords us in his Word, when we read how others of God's children have defended themselves in such assaults, let us take advantage by their example, and still in all our assaults let us lay up something for our defence, against another time. Sixthly, Let us throw away all hindrances, 2 Tim. 4.2. no man that warreth, entangleth himself with the affairs of this life, etc. Soldiers carry little with them to the war, but cast away all that is troublesome to them; so must we throw away all hindrances that may trouble us in this fight, as the love of the world, and of ourselves, and of pleasures, yea, and if need be, we must loave father and mother, wife and children too, and throw them all away, rather than they should cumber us in this battle; we must rid our hands of all things, but what necessity ties us to, that so we may be free from encumbrances in the managing of this spiritual warfare: The Apostle in the 1 Corinth. 9 26, 27. propounds himself for an example in this case, so fight I (saith he) not as one that beateth the air, but I beat down my body, and bring it in subjection, etc. he knew, that if he did not beat down his body, and so cast this hindrance away, he should but beat the air, teaching us, that we must throw away all that hinders us in the managing of this Spiritual fight. The seventh duty is, confidence in God's love, we must cast ourselves by faith upon the power of God, as the Apostle exhorts, Ephes. 6.10. My brethren, be strong in the Lord, and in the power of his might, and if we do thus, it shall go well with us in this our battle; and this faith and confidence is nor only a part of this fight, but the very victory itself, as the Apostle saith 1 john 5.4. this is the victory whereby we overcome the world, even our faith, and in this respect it is called a shield to quench all the fiery darts of Satan, Ephes. 6.  
The eighth duty which we are taught from hence to practise, is the duty of prayer, this is a special means to prevail in our fight, therefore the Prophet David saith, Psalm 56.9. when I cry, than mine enemies shall turn back; and this the Apostle Paul practised in his spiritual fight, when the messenger of Satan was sent to buffet him, he besought the Lord thrice, that it might depart from him; and the same Apostle, Ephes. 6.18. exhorts us hereunto in many terms; pray always, with all manner of prayer, and supplication, in the Spirit, and watch thereunto, with all perseverance, we must have help and strength, else we cannot withstand our enemies, they being so strong, and we so weak; and whence should we have help, but from God? And how shall we obtain it of him but by prayer? and therefore we must pray always unto God, that he would help and strengthen us in our fight, and that he would daunt and draw all good success from our enemies that so they may not prevail against us, but that we may prevail against them, Exod. 17.11. When Moses held up his hand, Israel prevailed, and when he let his hand down, Amaleck prevailed; so it is with us when we hold up our hands to God by prayer, we shall prevail against our spiritual enemies; but if we let down our hands, neglect this duty, this duty of prayer, they will prevail against us.  
The last duty which we are hence taught to practise, is patience, we must possess our souls with patience, holding out to the end of the fight, and being well content with our present portion, sighing for deliverance, and yet waiting the Lords good leisure, with an expectation of help and comfort to all our crosses, and a seasonable and joyful deliverance from all our crosses, and a recompense in heaven, with a Crown of glory, for all the crosses and miseries which we do here endure. And so much for the first point; that the Church of God hath many adversaries, etc.  

The second point, what these adversaries are, and they are many.  The second point is; who, and what these adversaries are? Surely they are very many in number: In general, they are all they that are not of the Church, for so is our Saviour's Rule, Luke 11.23. He that is not with me, is against me; The particulars are many, and therefore not easily to be comprehended within one artificial division, therefore take every one by themselves.  
The first adversary or opposite is a false Church, that is, such as pretend themselves to be the Church, when indeed they are not, but are destitute of that which gives the true being of the Church, that is, of Christ jesus: want of Discipline, and such like material points, may make an unwholesome, and an unsound Church, but so long as Christ jesus is truly professed, they are true Churches: The Turks and the jews are false churches, having a false being, because Christ is not professed by them.  

2. sort.  The second sort are those that are not yet admitted into the Church, and they are not only Infidels and Reprobates, which never were, nor ever shall be of the Church, but also Gods chosen children before their calling are bitter enemies of the Church; as the Apostle Paul, he was as great an adversary against the Church, till he was called, as the world could yield.  

3. sort.  The third sort of opposites to the Church are heretics, they are such as stiffly maintain any gross opinion against the faith professed in the Church; some such there were in the Church of Corinth, 1 Cor. 11.19. and these opposites are of all sorts, some are greater heretics, others less, and accordingly they are more or less opposite; yet they are all adversaries, and that in an high degree, even to the faith which is the life of the Church; at least in such particulars as they oppose. All the embracers of heresies are enemies, but the broachers of them most of all.  
The 4th sort of opposites are Schismatics, 
4. sort.  those that make a division or rent in the Church, withdrawing themselves from the outward fellowship of those that profess the saving truth, of these the Apostle speaks. Heb. 10.34. that they withdraw themselves to perdition, these are dangerous adversaries, for they do not only make a rent in the Church (but as much as in them lies) they divide Christ, as the Apostle speaks, 1 Cor. 1.13. of both these opposites, the Heretic and the Schismatic, it may be said as the Apostle saith, 1 john 2.19. They went out from us, because they were not of us; Now as Heretics are opposite to the faith of the Church; so are Schismtikes to the unity of the Church; and as Schismatics are opposite to the whole Church, so specially they are opposite to that Church from which they separate.  
The fifth sort of adversaries, are Apostates, 
5. sort.  that revolt from the faith, and fall to their old estate of nature and sin, such was Demas, 2 Tim. 4.10. who forsook the Apostle Paul, and embraced this present evil world. And this is the fearfullest estate of all the rest, for if they so persist (as they hardly ever recover) they fall into the sin against the holy Ghost, which shall never be forgiven; of such the Apostle speaks, Hebr. 6.4, 5, 6. that it is impossible that they which were once enlightened, and have tasted of the heavenly gift, etc. if they fall away, that they should be renewed again by repentance: and Heb. 10.26. If we sin willingly after we have received and acknowledged that truth, there remaineth no more sacrifice for sin.  
The sixth sort of opposites are persecutors, 
6. sort.  that do not only not regard the Church, and the truth, but they hate and persecute it, and those that love it, and that not in a mean degree, but for the most part they are bloodsuckers, and nothing will satisfy them, but either the souls of professors, if they forsake the truth, or their bodies and lives, if they continue steadfast in the truth.  
The 7th sort of opposites are Hypocrites, 
7. sort.  or Counterfeits, such as pretend Religion when as yet they affect it not sincerely and in truth, they go to the Church, hear the Word, receive the Sacraments, etc. but they do it not with a single and sincere affection; If these be Ministers than they are false Apostles, such as the Apostle speaks of, 2 Cor. 11.13. that are deceitful workers, and transform themselves into the Apostles of Christ: or if they be of the people, they are false brethren, such as the Apostle speaks of, Galat. 2.4. that are crept into the Church, to spy out our liberty; these are the more dangerous enemies, because they are so near to us; as it is in a family, there is most danger by those of the same household if any of them be a thief, he may set the doors open to let others in; they are most dangerous, as first, being least suspected; for if we did suspect them, we would beware of them; secondly, as having fittest opportunities to do us mischief, because they know our courses, and so can the more easily betray us: as judas knowing our Saviour's walk, was the fittest Instrument to betray the Lord of life, john 18.2.  

8. sort.  Eighthly, excommunicate persons are adversaries to the Church, who, though they do not voluntarily depart from the Church, as Schismatics do, yet are they worthily cut off from the Church: such was the Incestuous person, 1 Cor. 5.5. these are in a fearful estate, for they have no comfort by the prayers of the Church, being cut off from the body, they can have no communion with it, and till such times as they repent, and are reconciled to the Church, they are to be accounted of as opposites, as Heathens and as Publicans.  

9 sort.  Ninthly (we come to those that are more spiritual enemies) the world, that is, the people, and fashions of the world; the people of the world, they hate us because we are none of their society, as our Saviour saith, john 15.19. And the fashions of the world, which we are not to yield unto in any hand, Fashion not yourselves according to the world, saith the Apostle, Rom. 12.2. These are dangerous enemies, and it is hard for us to prevail against the whole world.  
Tenthly, the flesh, that is, 
10. sort.  the unregenerate part in ourselves, this always fights against the spirit, Gal. 5.17. and seek the destruction of our souls, 1 Peter 2.11. Abstain from fleshly lusts, which fight against the soul; this is a pestilent adversary which we carry always in our bosoms, and cannot possibly either fly from it, or cause it to fly from us, which is the singular mischief of this enemy, above and beyond all others. The devil himself, if we resist him will fly from us, but this we carry always about with us.  
The eleventh adversary is sin, 
11. sort.  this is a deadly enemy to the soul too, the Apostle saith, Rom. 7.11.13. Sin took occasion by the Commandment, and thereby slew me: and sin, that it might appear sin, wrought death in me.  
The last Adversary is the devil, 
12. sort.  he is the adversary of all adversaries, and the commander of all the rest. And this being the principal opposition of all, we will speak, God willing, the more largely and particularly of it by way of observation.  
And the observation is this, Doctr. That Satan is the Grand-aduersary, and the capital and chief enemy of the Church of God, and the General of the field fought against the faithful; all other adversaries are his soldiers, and his forces and instruments, Gen. 3.15. The main enmity betwixt us and our adversaries, is from the Serpent himself, as he being the head, all other are but his seed, Reuel. 12.37. The red Dragon the devil, he fought and his angels; he is the Arch enemy, the other are but his angels: 1 Pet. 5.8. your Adversary, the devil, etc. What, are there not many adversaries besides him? ye●, but he is an adversary by way of excellency, the adversary of adversaries, he hath the rule of all the rest, Eph. 6.12. the Apostle saith, We wrestle not against flesh and blood; Do we not wrestle against flesh and blood? yes, that we do, but they are but instruments, the author of them are principalities and powers, etc. The devil and his angels, Matth. 13.28. Who sowed the Tares amongst the good Corn? the envious man did it; as who should say, whatsoever the means were, yet he was the chief Agent, and therefore they are called his seed, vers. 38. and therefore he is said to deceive the whole world, Revel. 12.9. because he leads the world after him to do his will, he it is that works in the children of disobedience, Ephes. 2.2. as he being the mover, and they his engines, he their father, they his children: So that Satan is the Grand-aduersary of God's Church, all other adversaries are but his instruments, etc. See this proved further in every particular enemy before named; first, all false Churches, whose are they? the Synagogues of Satan. Revel. 2.9. secondly, they which are without, not yet admitted into the Church, they are his too, they are under his power, Acts 26.18. thirdly, Heretics, they are his, Reuel. 2.24. fourthly, Schismatics are his, james 3.14.15. Satan himself was the first Schismatic, and that in heaven: fifthly, Apostates are his, and Apostasy is by the working of Satan, 2 Thes. 2.3.9. sixthly, Persecutors are his, Reu. 2.10. the devil is said to cast some of them into prison, when as persecutors did it: And 1 john 3.12. Cain that slew his brother, is said to be of the wicked one, that is, of the devil, seventhly Hypocrites are his, false apostles are Satan's Ministers, 2 Cor. 11.15. the devil was in judas heart, john 13.15. and the wicked jews are said to be of their father the devil, john 8.44. eighthly, excommunicate persons are his vassals, 1 Tim. 1.20. they are delivered to Satan, ninthly, the world is his, he is the Prince of the world, john 14.30. yea, he is the God of the world, 2 Cor. 4.4. tenthly, the flesh is his messenger, 2 Tim. 12.7. Lastly, Sin is his Snare, 2 Tim. 2.26. So that the devil erects false churches, possesses them that are without, inspires Heretics, incenseth Schismatics, seduceth Apostates, encourageth persecutors, begets hypocrites, triumphs in the excommunicate, commands the world, and hath them in a string, provokes the flesh, enticeth to sin, he employs all and every one of them busily and eagerly in the disturbance of God's people.  
The Reasons are these: First, God himself is the general Reas. 1 of the Church, therefore Satan is the general and commander of all their enemies.  
Secondly, Satan's outrageous and incessant malice against Reas. 2 God and his Faithful, to which, if we add his strength, it is a sufficient Reason to prove that he is the Grand enemy of the Church.  
Thirdly, if there be any loss to the Adversaries, it Reas. 3 is his loss, if there be any gain to them it is his, If they prevail against us, there is so much added to his kingdom, if we prevail against them, there is so much detracted from his kingdom, therefore it is reason that he should bestir himself, and all his Instruments against the Church.  
The Uses are these: First, this teacheth us that seeing Use 1 Satan is the conductor of all these forces, therefore we are to be the more vigilant and prepared and armed to resist him. It is the Apostles own Inference, Ephes. 6.13. For this cause (saith he) take unto you the whole Armour of God, for what cause? why, because we wrestle not only against flesh and blood, but against principalities and powers, &c: vers. 12. and 1 Pet. 5.8. your Adversary the devil goeth about like a roaring Lion, seeking whom he may devour, whom resist (saith the Apostle): so that if he bend himself, and all his forces against us, we should labour to bend all our forces against him to resist him.  
Secondly, here we are taught what to esteem of all Use. 2 wicked people that oppose the Church, whosoever thou art that troublest the Church, thou art no better than the Devil's soldier and slave, he is thy master and captain, and so the motions of the flesh are the Devil's darts; the evil examples of the world his brokers, he sets them all to work. and he shall pay them their wages: No marvel therefore though God's children are carried with such a zeal against the wicked, for they are but devils, as it were, and therefore our Saviour saith, Go ye cursed into everlasting Fire prepared for the devil and his angels, Matth. 25.41.  

Use 3.  Thirdly, let us consider the wonderful power and mercy of God; here is the wonderful power and love of God that keeps us so long and so safe from so many Devils (as I may say) that are continually beleaguering Use 4 us.  
And therefore lastly, this should encourage God's children in the fight, because so oft as we resist (I say not only so often as we overcome them, but so oft as we resist) them, and keep them from prevailing over us; so many victories we get over the Devil himself, and so many wounds we give to the Serpent's head; but, on the contrary, so often as they prevail against us, so many victories they get over us, and so many wounds they give us: also let the Promises of God encourage us, that not a bone of ours shall be broken, nor the gates of hell ever prevail against us.   

The two and twentieth LECTURE of the CHURCH.  
TOuching the seventh general point propounded to be handled in the Question concerning the visible Church, namely, of the Adversaries that oppose & set themselves against it, we have propounded these several heads to speak unto: First, that the Church of God hath many Adversaries and opposites, so long as it is in this world: Secondly, what these Adversaries are; Thirdly, their dealing against the Church; Fourthly, the course and dealing of the Church against her Adversaries: And lastly, the course and dealing of God to both: The two first points we have already spoken to; Now God willing we are to speak of the three last points.  
The 3. point then, that we now first are to speak to, 
The third point which is, how these Adversaries oppose us.  is how the adversaries behave themselves in oppugning and fight against the Church; for as in all other conflicts and encounters, It is a great advantage for a man to know the carriage of his Adversary's fight: so in this spiritual conflict that the Church doth manage against her Adversaries for the Lord of hests; It is a singular help to us, and a very needful thing to be well acquainted with the proceedings of our enemies, to know their weapons, purposes, Stratagems and practices, and the whole course and manner of their fightings against us; for thereby we shall be the better armed and fitted to meet with them at every turn, & to ward off their blows, and defeat their enterprises, and to match their assaults, and to prevent and avoid their dangers: This was a singular help to the Apostle Paul, the faithful Soldier of jesus Christ in his fight, 2 Cor. 2.11. mark the reach of the place, the Apostle was not ignorant of his Adversary's enterprises, he knew them well enough, and thereby he prevented Satan from circumventing him: And this help our Saviour would have all his Disciples furnished withal; and therefore he foreshows, Matth 10 16, 17. their enemies dealings against them, that so they being forewarned, how their Aduersays would deal with them, they might also be fore-armed how to answer them, and be provided against all their attempts; Behold (saith he) I send you as sheep among wolves, &c. and so in the 19 20, 21, 23. &c, verses; our Saviour still foreshows the manner of their Adversary's dealings against them, the brother shall betray the brother to Death, &c. and that they should be hated of all men for his names sakes, &c: And in Matth. 24. from the 9 to the 26. vers. our Saviour makes a great discourse to this purpose. And in the 25. verse, he purposely specifies this prediction: Behold I have told you before, thereby calling on them to consider advisedly of it, as who should say, that that very prediction and foretelling them of it, were a sufficient Caveat, at least a very necessary help in their fight, against their Adversaries: And so in Luk. 21. from the 8. to the 19 verse, where he first acquaints his Disciples with their Adversary's courses; and then teacheth them how to defend themselves from them; where our Saviour shows plainly by his own practice, how needful it is to know our Adversary's fight, that so we may wisely and safely encounter them: If ye ask me what their dealings and attempts are against the Church? I answer, Of sundry sorts; yea, indeed of all sorts: And therefore take the matter fully and plainly in this Observation.  
The Adversaries of the Church, Doctr. as they are great and many, so they do assault us every way, they leave no means unattempted, whereby they may procure the utter ruin and overthrow; at least, the hurt and trouble of the faithful: Their main Intent is to overthrow the faithful, if they can possibly; but if they fail in that (as the Lord keeps them from that) yet rather than they will sit still and do nothing, they will be doing all the mischief and harm to them that they can; I shall not need to distinguish the courses of Satan himself from his Instruments, they are in effect all one; for what himself doth, he stirs up his instruments to do the like, and what they do, it is not of themselves, but by his appointment; so that the discovery of the one, is also the discovery of the other. For proof of the observation, see what the Apostle Peter saith, 1 Pet. 5.8. Your Adversary the Devil like a roaring lion, goes about seeking whom he may devour, that is to say, he casts about every way to do us hurt, one search will not serve his turn, but he searcheth every corner, and spies every advantage, still going about and seeking to devour: In Matth. 5.11. Our Saviour gives us a sufficient Intimation of their malicious disposition against us, that they will not stick to speak, all manner of evil falsely against us, and they that will not stick to speak, if it were in their power, will not stick to do all manner of evil to us: To display the point more at large, we will descend to some particulars: First, 
The matter they strike at.  let us consider the matter they strike at, or the mark they shoot at; Secondly, the manner of their opposition; first the mark they shoot at, is either Religion itself, or the Persons that profess it, and indeed, whatsoever they do against our Persons, their quarrel is against our Religion, to gore that through our sides; so that if we would leave our Religion, our Enemies would leave to hurt us, Religion is their Quarrel: so saith our Saviour, Matth. 10.22. you shall be hated of all men, that is true indeed, 
1 against the persons of professors.  but it is for my name: First the persons that profess Religion, is the mark they shoot at, see this in the example of job, in the 1 and 2 Chapters, see how Satan set himself against him, in his cattle, servants, Children, wife, body, and if he might have had his will, against his life and soul too; and see how he musters up his forces against him every way, thieves, fire, winds, botches, wife and friends, and all at once to overwhelm him with an heap of temptations: In the new Testament we find this true in the example of the Apostles, 1 Cor. 4.9. to the 13. I think (saith he) that God hath set out us the last Apostles, as men appointed to death, for we are made a gazing stock, &c: we hunger and thirst, are naked and buffeted, &c: so we see how he sets himself against the persons of the faithful; 
2 against their profession.  See also how he sets himself against their profession, Acts 4.18, 21. Peter and john are charged to preach no more in the Name of jesus, and threatened if they do: And Acts 5.18. the Apostles are laid hands on, and put in prison; and in the 33. vers. they consult to slay them; and in the 40. vers. they beat them and command them again not to speak in the name of jesus, what could the Devil have done more against the Gospel, as things than stood; All these places both: the former and these latter prove that they set themselves against their persons and their profession both: but the former are more directly against their persons; the latter more directly against their profession: So we see the practices of our Adversaries against our persons, and against our profession, yet, here is the difference, that they oppose against Religion for itself, but they oppose against our persons for our Religion. Secondly, for the manner of their opposition, 
The manner of their opposition.  they do it sometimes openly, sometimes secretly; openly, so did Saul Acts 9.1, 2. when he went with open mouth to make havoc of the Church; sometimes they do it secretly, 
● secretly.  that is, when either they cannot do it openly at all; or at least when they cannot do it openly with such safety to themselves, and such hurt and danger to their enemies; thus it was in Galat. 2.4. the false brethren crept in craftily into the Church, to spy out their liberty, that so they might the better bring them into bondage; we shall find both these kinds of oppositions, Act. 6.9, 10, 11. where certain of the Synagogue disputed with Stephen, and thought to have borne him down openly, but when they were not able to resist the wisdom and spirit by which he spoke, than they secretly suborned witnesses to accuse him falsely.  
Secondly, again, 
2. opens  sometimes they oppose by strong hand as Herod, Acts 12.1.2. he stretched forth his hands to vex certain of the Church, and he killed james, the brother of john, with the sword; and when Satan doth thus oppose, he is a Lion, sometime by fraud and subtlety he opposeth the Church, and then he is a Serpent: and so in Acts 7.19. Stephen saith, the Egyptians dealt subtly with the Israelites. 

3. The means or weapons whereby they fight against God's Children.  
1 carnal reasons and therein.   the third thing in the manner of their opposition, is the means or weapons, whereby they fight against God's Church, and they are infinite, I shall touch those only that are most material, and the first kind is carnal reasons, and these are the fittest weapons for carnal men to fight withal, and readiest against the truth and the Church, as they being both spiritual and professed enemies to flesh and blood; See how they flourish with this weapon, first with multitude; yours cannot be the true Religion (say they) for, but few embrace it, the multitude is against you, and it is every where spoken against, as they said to Paul, Acts 28.22. Again, saith the false Church, we have far greater pomp and glory, and greater riches, Revelat. 17.4. beside, say they, you have no great men to applaud you; do any of the Rulers believe in him, say the jews? john 7.48. Lastly, there is, say they, no point of your Religion, either pleasing to nature, or almost justifiable by reason; and therefore (saith carnal reason) yours is not the true Religion, but you must needs be of the right way: If these kind of weapons prevail not, 
2. Religious pretences, and herein, 1. Scriptures. 2. that they are the Church. 3. miracles.  than they take other kind of weapons, and close in nearer with us, forcing us with Religious pretences, and so striving to beat us with our own weapons, they pretend that they have the Scriptures, so did the devil, Matth. 4.6. that they are the Church, as the wicked jews did, jerem. 7 4. so for miracles, they pretend they have them too; they have the effectual working of Satan, with all power and signs, and lying wonders, 2. Thes. 2.9. so they pretend to be Abraham's children, john 8 39 and to be Moses Scholars and Disciples, john 9.28. yea, to be Gods own seed, joh. 8.41. So they pretend to be Prophets, Revelat. 2.20. yea, to be the Apostles of Christ, 2 Cor. 11.13. yea, and to be Angels of light, verse 14. and for outward holiness, they will have more than ordinary, as the Scribes and pharisees had, Matth. 23.27. And for simplicity, which is the proper note of Christ's sheep, they will so cunningly pretend it, that you would take them for sheep of Christ's own fold, and they cannot be discerned to be ravening Wolves, till they bewray it in their works; and therefore our Saviour saith, 
3. more gross dealing.  Matth. 7.15. Beware of false prophets, which come to you in sheep's clothing, etc. And when they fail this way, than they will fall to more gross dealing, flattering us with fair promises, as the devil dealt with our Saviour, Matth. 4.9. such and such things will I give you, if you will do thus and thus; if this will not prevail, they will labour to seduce us with lies and errors, as the Serpent did Eve, Gens. 3.4, 5. or else they will labour to corrupt our sincere worship of God, with inventions and traditions of men, as the pharisees did, Mat. 15.3. If they can prevail none of these ways, than they will raise up flanders and false reports, against our persons, howsoever we carry ourselves, as they did against Christ and john Baptist, Mat. 11.18. Our Saviour ●ame eating and drinking, and they say, behold a Drunkard, and a Glutton: john Baptist came neither eating nor drinking, and they said he had a devil; so they raised up false reports of our Religion, as they did in the Apostles time, Rom. 3.8. Some say that he taught, that we might do evil, that good may come thereof, etc. If this be not enough, they will breathe out threatenings against us, as Saul did against the Church, Acts 9.1. If that serve not their turn, they will procure Laws and Decrees against us, as they did against Daniel, Dan. 6.7, 8. and Letters of State, as Saul did, Acts 2.9. And their last, and sorest and commonest weapon of all, is blows, persecutions, banishments, imprisonments, and all the punishments they can devose, as their hatred is deadly against us, so they cease not to pursue us to the very death: cruel bloodsuckers they are, for when they cannot suck Religion out of our hearts, yet they will suck our lives, and our bloods out of our bodies: In a word, there is no one thing in the world, but the devil and his instruments catch at it, and take hold of it as a weapon in their fury, to hurt and strike at God's children withal.  
The reasons of the point are these; First, the silliness Reas. 1 and nakedness and weakness of the faithful; and their condition in this life is such, that they are every way exposed, and of themselves lie open to the danger of their enemies; somethings they cannot do to defend themselves for want of power, and worldly wisdom, as God knows, they be very simple and weak; and other things they must not do, for want of warrant from God, without which, their tender consciences dare do nothing, whereas, if they could and might shift for themselves, by hook or by crook, as others do, it might be a good safeguard to them: and hence it is, that our enemies assault us every way.  
The second reason is drawn from the multitude of Reas. 2 their enemies, they are so great, and swarm so over all the earth, and therefore how can the faithful escape, but that needs they must be assaulted every way, that which one saith not or doth not against them, another doth: Satan is a hunter, and the wicked are his hellhounds; and the faithful, they are in the field of this world, like a silly Hare in the field, beset about with hounds in every corner, so that it is impossible for her to escape them, but that still he is assaulted; how can the faithful choose then, but be assaulted every way.  
Reas. 3 Thirdly, add to their multitude, their malice and diligence, that they snatch at all advantages, and let not any opportunity slip to satisfy their blood thirsty malice.  
Reas. 4 Fourthly, the enemies of the faithful are assisted by Satan continually, and very effectually, so that if they do lack power, or subtlety, or means, any help inwardly or outwardly, he is ready at hand to make supply; and when earth and hell too, men and devils do altogether join their forces against God's poor Church, what can be expected but utter ruin, at least great hurt.  
Reas. 5 Fifthly, God permits these things for a time in this world, this is their very hour and power of darkness, none is able either to help us, or to hinder and bridle them, but God alone; and therefore he letting the devil lose on them, and giving way to his instruments, they must needs have their full force and strength to attempt what they will against them, though yet the Lord bridles them, that they cannot accomplish it.  
Reas. 6 Sixthly, Is it so, that the faithful may be tried as in the fire, that if there be any blemish in them, it may be purged, and that their faith may appear much more precious then Gold.  
Reas. 7 Seventhly, It is so, that the wicked may make up the full measure of their sins, and so a just and full measure of wrath, and vengeance against their souls.  
Reas. 8 Lastly, It is so, that the Lord may glorify himself the more in the preservation of the one, and the confusion of the other, Exod. 9.16.  
Use 1 The uses of the point are these: First, this shows us the exceeding great danger that the Church, and every member thereof, is subject to in this world; there is no danger that can possibly be imagined, nor no one thing named in the world, that a man may be endangered by, that the faithful can safely say, I am free from the danger of it; See how many dangers one silly soul was beset withal, the Apostle Paul, 2 Cor. 11.26. that was often in perils of waters, in perils of his own Nation, in perils amongst the Gentiles, in perils in the City, in perils in the Wilderness, in perils in the Sea, in perils amongst false brethren; he was in peril every way, and yet these were but dangers; besides which, he had many forcible and cruel blows laid on him, as we may see from the 23 to the 28. verse, In labours more abundant, in stripes above measure, in prison more plenteously, in death often, etc. Many men marvel that the faithful being so dear beloved as they are of God, should be so often foiled, that they should fall into so many troubles, yea, oftentimes sinful and reproachful evils; but if they could see but half the dangers they are in, they would rather marvel that they fall into no more, yea, that they are not utterly overthrown, and that they are not overthrown by their enemies, no reason can be given, but that, Lam. 3.22. It is the Lords mercy, that we are not consumed, and Psalm. 124.1.2, 3. Except the Lord had been on our side, may Israel now say; Except the Lord had been on our side, when men rose up against us, they had swallowed us up quick, when their wrath was kindled against us; And this is a gracious and a comfortable use, which we are to make of all the straits, that we are driven to in this life, not so much to look on the multitude and greatness of the dangers which we are in, but on the merciful protection and all-sufficient grace of God in Christ, that doth so uphold us, that let our enemies do what they can, and all that may be done, yet we shall not be left as a prey to be swallowed up by them: In the 2 King. 6.15, 16, 17. The Prophet Elishae's man, when he saw that they were compassed about with an host, he was stricken with great fear, and cried out, Alas, Master, what shall we do? But Elisha answered, Fear not, for they that be with us, are more than they that be with them; And when Elisha had prayed, and that the Lord had opened his servant's eyes, he saw the mountain full of Horses and Chariots of fire round about his Master: and as it was with him, so it is with us, it is a great terror to us, to see ourselves assaulted and compassed about with our enemies, and to see dangers on every side; but let us look about us, and see also the merciful protection, and all-sufficient grace of God in Christ, which embraceth us on every side, so that our enemies can no way prevail against us, and this will be a great encouragement and comfort to us, against all the assaults that our enemies make against us.  
Use 2 The second use teacheth us, that seeing we have so many enemies, that assault us every way, than we should hold fast by God, and cleave steadfastly and wholly to him alone; first, by a lively confidence in his truth, and promise, and salvation, with an assured persuasion that he will never fail us, nor forsake us; it was Israel's case, and Moses direction, Exod. 14.13. when their enemies were behind them, and the red Sea before them, and the mountains on each side of them, and no way for them to escape; Moses saith to them, Fear not, stand still, and he hold the salvation of the Lord, which he will show to you this day, etc. and so the Lord did deliver them; there wants neither will nor power on God's part, if there be not want of our apprehending and relying upon it; as we must cleave unto God by confidence: So secondly, we must cleave to him by prayer, for it is not enough for us to believe it, but we must beg it too, we must lift up our eyes and hearts to God in humble and hearty prayer, for help and deliverance, and we shall have it: you shall see this course taken, and the success of it both together in the 2 Chron. 32.20, 22. When Senacherib came up with his host against jerusalem, than Hezechiah the King, and the Prophet Esaiah prayed against them, and cried to heaven, and the Lord sent an Angel which destroyed all the valiant men and Princes of Senacheribs' host, and saved Hezechiah, and the inhabitants of jerusalem, from the hand of Senacherib, King of Ashur: thirdly, we must cleave to God by using the means that he tenders to us for our relief, either by resistance, or by escape; if he affords us means to fight and resist, than we must withstand our enemies to the uttermost of our power, james 4.7. Resist the devil, etc. If God tender opportunity by flight, take the benefit of that means; so Christ teacheth us, Matth. 10.23. If they persecute you in one City, fly into another: and this did the Apostle Paul practice, Acts 9.25. he was let down in a basket through the wall, and so escaped form his enemies; so that if opportunity be offered us of flight, we must take it, always considering, that this is the best course for us to take, which God offers us opportunity of, and we may be bold to wait for a blessing on it: fourthly, we must cleave to God, by walking with God in obedience to his will; make, and keep thy peace always with God, whatsoever thou dost, keep him thy friend, whosoever be thine enemy, and this thou must do by walking in his ways, and then he will give his Angels charge over thee, to carry thee in their hands, that nothing may hurt thee, Psalm 91.11, 12. and Psalm. 34.7. The Prophet saith, that the Angels of the Lord, pitch their tents round about them that fear him, and delivereth them; If thou fear God, and labour to please him, than thine enemies may go about thee, again and again, seeking to devour thee, but still they shall find the tents of God's Angels every where round about thee, to deliver thee, that they should not hurt thee.  
The third use teacheth us how to carry and behave ourselves to all things in the world, even to every thing Use 3 we hear and see, surely very warily and suspiciously, For fear left the enemy have laid a snare in them to entrap thee, and therefore, when we use any of these things, let us sanctify them to us by the Word and Prayer, and this we must do, if not for any good and blessing that we expect by them, yet at least, for fear of some evil that the enemy intends against us in them; specially we are to carry ourselves very warily to the men of the world, even to all those that are without, take notice of them, as enemies most dangerous; such enemies as are ever seeking, or ready to seek thy destruction; have little to do with them, but even as thou needs must, and so thou shalt be safest from their danger; learn Christ's Lesson, Matth. 10.17. Beware of men, for they will deliver you up to Counsels, etc. and follow his example, joh. 2.24. when many believed in him, because of his miracles, yet he would not commit himself to them, because he knew them all: There are many more particular duties to be learned hence, but because they are more natural to the next point, we will refer them thither.  

The 4. point, how the Church is to carry herself to her adversaries.  Now come we to the fourth point, and that is this, namely, how the Church is to carry and behave herself to her adversaries: they must not cowardly lie down under their feet, and suffer them to trample on them, but they must oppose against them, and that not rashly, and desperately, and presumptuously, hand overhead, but as their warfare is spiritual and Religious, so must they carry themselves accordingly in it: I will deliver it by way of observation; Doctr. take it thus: God's Church and chosen must so carry themselves in all their courses against their adversaries, that they may manage a good fight of faith against them, such as may well beseem the Lords battles, and the soldiers of jesus Christ 1. Tim. 6.12. The Apostle bids Timothy fight out the good fight of faith, showing us, that it is a fight that we are put to, and we must fight it out, and it must be a fight of faith; first, because our faith is it that is specially stricken at by our enemies, and maintained by us, and also it is the chief weapon and means whereby we fight; so likewise the fight we make, must be a good fight, well managed in every respect; and that Timothy might see that Paul chargeth no more on him, than he practised in himself, he professeth, that he for his part had done so, and taketh his death 〈◊〉 it, as it were, 2 Tim. 4.6, 7. I am now ready to be offered, etc. I have fought a good fight, I have finished my course and have kept the faith, etc. And this is every man's duty, 1 Pet. 5.9. whom resist steadfast in the faith, except we will be devoured by Satan, and carried quick to hell; we are to resist, and that in faith, and it must be a steadfast resistance, in a steadfast faith; And the Apostle, Ephes. 6.10. having exhorted to be strong in the Lord, because the strongest, if he be not well appoined with armour and weapons, may be overthrown; therefore in the 11. verse, he teacheth us, how to fight, furnishing us with armour and weapons, and discretion how to use them, put on the whole armour of God, 
2. things to be done, that we may be able to make a good fight.  &c Now that we may be able to make a good fight of faith, against our adversaries, we are to consider, first, what we have to do in this fight; secondly, bow we are to do it: First, what we have to do in it, and that is two things, there is a double work to be done in this fight, defensive, and offensive, we are to defend ourselves, and to oppose our adversaries; 
What is to be done in it, and therein 2. things.  and therefore the Apostle, Ephes. 6. making mention of the weapons of our Christian warfare, reckons up not only a Shield and an Helmet, but a Sword too: the first work then to be done in this fight, is defensive; we are to save ourselves harmless, for we are dear and tender to God in Christ, even as the Apple of his eye, and therefore we must defend and keep ourselves the best we can, this counsel the Apostle john gives us, in his 2. Epistle, verse 8. Look to yourselves, that ye lose not the things ye have done: So likewise our Saviour gives us counsel for our bodily preservation, Matth. 10.23. If they persecute you in one City, fly unto another; and God having promised, that not one hair of our head shall perish, we are to use all the good means we can, that it may be accomplished; It will be replied, that our Saviour himself did otherwise, Matth. 26.53. he would not defend himself, though he might have had Legions of Angels to defend him; I answer, the case is not alike, for he knew it was his father's will, that he should thus yield, as you may see vers. 54. he did it that the Scripture might be fulfilled; but we do not know this, and therefore we are to defend ourselves, if lawfully we can; But yet, if we see plainly, that God will have our lives, it is as great a fin in that case to seek to save them, as in the other case to lose them, as we see Matth. 10.39. and howsoever we ourselves speed, though we do lose our lives, and all we have; yet, we must be sure to defend our Faith, and maintain our Religion; a good Soldier will look to defend his head specially, so must we look to Christ, that he and his Gospel be defended, whatsoever become of us; so did the Martyrs, Reuel. 6.9. they were killed for the Word of God, 
The 2 work to be done.  and the Testimony they maintained. The second work to be done in this fight is offensive, we must fight against our Adversaries, and here our first reach must be to win them, if it be possible; But if we cannot do this, than secondly, we are to seek to overthrow them in their courses and practices; yea, and in their persons too, if we have a warrantable calling from God: Thirdly, we are to stop their mouths, that they may not justly be opened against us; and the best means to do this, is by our holy Conversation, so saith the Apostle, 1 Pet. 2.15. that it is the Will of God, that by well doing we put to silence, 
2 thing how it is to be done.  the Ignorance of foolish men.  
Secondly, we must consider in this fight, how we must do it; first, it must be done in a simple wisdom, so our Saviour teacheth us, Matth. 10 16. Behold, I send you as sheep among wolves, be therefore wise as Serpents, and innocent as Doves; policy and wisdom is necessary in every ●ight, and ●o it is in this, but let us take heed we turn them not into crafts and subtleties, but let them be such as may come from a single and simple heart: secondly, all we do in managing this Battle, must be done in holiness, we must still be consulting with God by Prayer, as David did Psal 69.13. when the wicked spoke against him, he made his Prayer to God, and Psal. 109.4. he saith, for my friendship they were mine enemies, but I gave myself to Prayer: Thirdly, it must be done in meekness after the example of our Saviour, of whom the Apostle saith, 1 Peter 2.23. that when he was reviled, reviled not again; when he suffered, he threatened not; but committed it to him that judgeth righteously; we must not render evil for evil, nor curse for curse, but chose, we must bless, as the same Apostle teacheth us, 1 Pet. 3.9. Fourthly, that we do, must be done in pity and compassion, though they have no pity on us, nor on themselues; yet we must pity them, because we see them running to hell and destruction, and that Satan hath them in his Clutches: thus our Saviour had pity on jerusalem, though they were his bitter enemies, and wept for them, Luk. 19 41. and thus he had compassion on them that crucified him, Luk. 23.24. Father, forgive them, they know not what they do; here was a compassionate heart indeed. Fifthly we must do it in obedience to God's Ordinances, as being our portion, so did jerem. chap. 10.19. we is me (saith he) for my destruction, and my grievous plague; but I thought it is my sorrow, and I will bear it. Sixthly, we must do it in zeal for the Lord of hosts, as David did Psal. 69.9. the zeal of thine house hath eaten me up; And so our Saviour in joh. 2.14. when he saw men defile the Temple of God with buying and selling, he made a whip of small cords and drove them all out, and this he did in zeal to God's house vers. 17. Seventhly, we must do it with cheerfulness and good courage, quit you like men, saith the Apostle 1 Cor. 16.13. Eightly, it must be done in Faith, so saith the Apostle 1 Pet. 5.9, whom resist steadfast in the Faith; Ninthly, it must be don● with watchfulness; Be sober and watch, 1 Pet. 5.8. Tenthly, it must be done in the name of the Lord of Hosts, that is, in his power, and in his strength, Psal. 118, 10, 11, 12, 13. the Prophet saith, all Nations have compassed me, but in the Name of the Lord shall I destroy them; they have compassed me, they have compassed me, but in the Name of the Lord shall I destroy them, etc. And thus he encountered Goliath in the Name of the Lord of Hosts, 1 Sam. 17.45. we must disdain all other matters, and say, as the same Prophet doth, Psal. 20.7. some trust in horses, and some in Chariots, but we will remember the Name of the Lord our God; Eleventh, It must be done in the blood of the Lamb, Reu. 12.11. that is, in a true conformity to the Death of Christ; when they oppose us, we must labour what we can to be made thereby comformable to the death of Christ, this is the way to overcome in the blood of the Lamb. Tweluethly, we must do it by giving them no advantage, but we must prevent them every way, as they every way attempt us; we must be both able and ready to satisfy their carnal reasons, and to unmask their religious Pretences, and to defeat both their open and secret practices.  
Reas. 1 The Reasons of the point are these: first, it is a good cause we have in hand, therefore let us not mar it with ill handling; many of the faithful relying upon indirect and unlawful courses, have suffered shameful foils; but when they have followed Gods directions, not one amongst twenty, that have been foiled; therefore we must fight a good fight, because the cause is good.  
Reas. 2 Secondly, God's glory is the chief matter we fight for, and there is no hope to get glory to God, but by good means, and by practising his own Instructions.  
Reas. 3 Thirdly, we seek our own good and safety of soul and body, and therefore it is most warily and religiously to be laboured in, and we must contemn all meane● in this fight to procure good to ourselves, except they be procured by such means as are pleasing to God. Reas. 4  
Fourthly, we have a promise from God, of a happy victory, and of a Crown of Glory, if we fight a good fight, and therefore let us not make ourselves uncapable of it, either by neglecting any good course in this fight, or by practising any evil courses therein.  
Fifthly, This fight is for the pulling down of Satan's Reas. 5 kingdom, which we cannot do, but as we are endued with Gods own strength, and armed with Gods own weapons; David had a sore enemy of Saul, and in the 1 Sam. 24.5, 6, 7. we may read that he had a fit opportunity to be eased of him, if he would have laid his hands on the Lords anointed, but he knew that was not the way, it was none of God's courses, and therefore he forbore it, and except we may do it in God, it were better not to be done at all.  
Lastly, the Crown of Righteousness is laid up for us, but Reas. 6 conditionally, that we fight a good Fight, and not otherwise, 1 Tim. 4.7, 8.  
The uses of the point are these: This should teach Use 1 us in the first place to examine ourselves, whether our hearts be thus affected, & our practices thus framed in fight the Lords battles against our enemies, let us see whether we have managed this fight with simple wisdom in holiness, meekness, compassion, in obedience to God's ordinance, &c: as before we have been taught; If we have failed in the least of these, let us be touched in our hearts for it, as David was in the 1 Sam. 24.26. when he had but cut off the lap of Saul's Garment, though he had not taken away his life, yet his heart smote him for this: And let us for the time to come labour to reform, wherein-soever we have failed, and look better to our steps ever after: But if we have taken these courses, and observed these directions; than it may be a great Comfort to us, whatsoever the Issue be, whether we have overcome or not; if we have overcome, how boldly may we go to God, and give him thanks for his own victory, and not for ours, because we have got it by his means and courses: If they have overcome us, yet we may have comfort in our foils, that it hath not been through our mis-behaviour, we have done as God would have us, and therefore there is good hope, that though now we be overcome by our enemies, yet at last, we shall overcome them; howsoever we are sure not to lose our Crown, because we have striven lawfully, for the Crown is promised to them that strive lawfully, as well as to them that overcome.  
Use 2 The second use is to teach every one of us to labour to be well fitted, prepared and furnished for this fight, every one of us hath a fight to make against our Adversaries, either inwardly or outwardly or both, and therefore it is needful for us to provide, and to be in a good readiness before hand; Reason teacheth us this, for when once we know that we have Enemies, and that they have a purpose to invade the land, we do presently then get us more munition and weapons, and all manner of furniture needful for our defence; Let grace then teach us and quicken us up to be as wise for the Lords battles, as we are for own; Our Enemies are always assaulting us, let us therefore get faith, & wisdom, and holiness, compassion, meekness, and all manner of spiritual Armour, that we may defend ourselves, and hold our own, and stand fast and safe against all their assaults; And that we may be thus fitted and provided: First, we must be well acquainted with God's Word, for there the Lord teacheth us how to fight, and prescribes unto us, all manner of weapons, and how we are to use them, and chargeth us to resist our enemies, and encourageth us with the promise of help, and comforts us with the assurance of victory, this is our chief help against our Enemies: Secondly, we must mark well the courses of our enemies, their power, malice, subtlety and diligence, that thereby we may be quickened to a more careful and through resistance. Thirdly, we must observe our own former experience, we must consider where we have been foiled before time, and there to look better to it, and to prevent it another time; And also consider where thou hast put the enemy to the worst, and be careful to use the same means still; Fourthly, observe also the examples of other of the faithful in the like case, especially of the old beaten Soldiers of jesus Christ, as of Abraham, job, David, Paul, and the like; Let us observe their oversights and their failings, and shun them; also observe their religious practices and courses and follow them, not doubting but God will bless them to thee, as he did to them: Principally, let us observe our Captain jesus Christ, and follow his Example as far as we can. Lastly, let us be earnest with God, from whom every good thing comes, that as he hath appointed us his Soldiers, so he would furnish us with help fitting thereunto. And so much shall serve for this fourth point, namely, how the Church behaves and carries herself against her Adversaries.  
The fifth and last point concerning the Adversaries and opposites of the Church, is, 
The 5 point how the Lord carrieth himself to his Church and their adversaries.  how the Lord in this case, carries himself both towards the Church, and towards her Adversaries; for the Lord sees and beholds all on both sides, yea, and he works on both sides too, though in a contrary manner, he is for and with the Church in mercy to deliver them; and he is with the wicked in judgement to confound and overthrow them. Then the observation is this:  
Doctr. That in all the Battles that are managed betwixt the Church and her Adversaries for God's Truth, the Lord so carries himself on both sides, and to both, that he is altogether for and with the Church to help and deliver them, and altogether against their enemies to confound and destroy them: so saith the Prophet, Psal. 34.15, 16. The Eyes of the Lord are upon the righteous, and his Ears are open to their cries, but the face of the Lord is against them that do evil, to cut off their remembrance from the earth: So in Esa. 66.5. the Prophet saith, Hear ye the Word of the Lord, all ye that tremble at his Word: your brethren that cast you out for my name's sake, said; Let the Lord be glorified: but ye shall appear to your joy, atnd they shall be ashamed. And Phil. 1.28. In nothing fear your Enemies, which to them is a token of Perdition, and to you of salvation, and that of God: Thus God was with the Israelites to save them; and with the Egyptians to drown them in the red Sea, Let us see this point proved a little more plainly in particulars: God is with and for the faithful in many respects.  

How God is with the saith full in many respects.  First, as a party in the cause, fight with them and for them, Reu. 3.7. Michael and his Angels fought, etc. and thus God is with his Church either inwardly or outwardly; Inwardly teaching them to fight, Psal. 144.1. and strengthening them, and comforting them, Luk. 22.43. and defending them, Psal. 118.13. and giving a blessing and good success to them; Or outwardly, as supplying them with means, and raising up friends and Captains and such outward helps. Thus he raised up joshua and others to deliver his Church; And so by ministering to the faithful many gracious opportunities, either to preserve themselves, or to overthrow their enemies.  
Secondly, God is with his Church as a Deliverer to save them from the hands of all their enemies; so David acknowledgeth, Psal. 70.5. that God is his helper and deliverer; And Zach. 2.8. the Lord promiseth to be a wall of Fire about jerusalem; And in the 9 Chapter and the 8. vers. the Lord saith, that he will camp about his house, and no oppressor shall come upon them.  
Thirdly, he is with his Church, as a Rewarder to Crown them after the fight, Reu. 2.10. be thou faithful unto the Death, and I will give thee the Crown of Life, 2 Tim. 48. I have fought a good fight (saith he Apostle) I have finished my course, from hence forth is laid up for me a Crown of rhteousnesse, which the Lord, the righteous judge shall give me that day; thus the Lord rewards & crowns us, and for this end, he counts all our flittings, and keeps all our tears in his bottle, and puts them all in his Register, Ps. 56.8. So we see, that God is with, and for his Church to defend them: first, as a party in the cause: secondly, as a deliverer to save them from their enemies: Thirdly, as a Rewarder, to crown them after the fight. 
How God is against the enemies his Church many ways.   
On the other side he is against their enemies, and that many ways, nay, every way: First, to deride them, Psal. 37 12, 13. The wicked practiseth against the just, and gnasheth his teeth at him, but the Lord shall laugh them to scorn, etc. and Psal. 2.4. The Lord shall have them in derision:  
Secondly, to defeat them, job 5.12. he scattereth the devices of the crafty, so that their hands cannot accomplish that which they enterpize, Psal. 129.1, 2. They have oft times afflicted me from my youth, but they could not prevail against me: Isa. 33.11, 12. and Chap. 8.10. take Council together yet it shall be brought to nought, pronounce a decree, yet it shall not stand, for God is with us.  
Thirdly, to blind them, as he did the Sodomites, Gen. 19.11. and as he did the Aramites, 2 Kings 6.18.  
Fourthly, the Lord is against the adversaries of his Church, to terrify them, job 18.6. The light shall be dark in his dwelling, etc. thus he terrified Moah, and made them sore afraid of the Israelites, Num. 22.3. And thus he terrified the Aramites, with the noise of a great Army, and made them fly, when none pursued them, 2 King. 7.6, 7.  
Fifthly, he is sometimes against them, to turn their hearts to his Church, that they should be of their side: thus dealt he with Paul, Acts 9.1. compared with the 20. verse.  
Sixthly, he is against them, to set one of them against another, to sheathe his Sword in his fellow's bowels, as he did the Midianites, judg. 7.22. and as he did the Philistines, 1 Sam. 14.20.  
Seventhly, to confound them, Isay 45.24 all that provoke him shall be confounded.  
Eighthly, sometimes God is against them, to take many of them away, Esa. 7.10.  
Ninthly, he is always against them, to punish them in diverse kinds; by waters, as he did the Egyptians, drowning them, Exod. 14.28. or by fire consuming them, as he did the Sodomites, Gen. 19 or by an Angel destroying them, as he did the Camp of Ashur, Esa 37.36. or from heaven, raining hailstones upon them, as he did upon the five Kings, joshua 10.11. or by women, to be slain by them, as Sisera was by jael, judg. 4.21. and Abimeleck by a woman on the wall, judge 9 53. or by base creatures, to be annoyed, and devoured by them, as he did the Egyptians, Exod. 8.6. and the 10.13. and Herod, Acts 12.23. for, as there is nothing in the world, but the devil and his instruments take advange of it, to fight against the faithful; so on the other side, there is nothing in the world, but the Lord takes advange of it, to fight against them.  
Lastly, if they escape all these things in this life, yet they shall be sure, that God will punish them to the full, and pay them home in hell, 2 Thes. 1.6.9.  
Reas. The reasons of the point are these: First, that which the adversaries do against the Church, they do against God himself; It is the Lords battle, and not ours, as jahaziel said to jehosaphat, 2 Chro. 20.15. and therefore he will manage it for the defence of his Church, and the destruction of their adversaries, he that toucheth the Church, toucheth the Apple of God's eye, Zach. 2.8. and joel 3.34. the Lord saith to Tyrus, when they cast lots for his people, What hast thou to do with me? And to Saul, Acts 9.4. when he went to persecute the Church, Saul, Saul, why persecutest thou me? and 1 King. 19.22. when Zenacherib railed against jerusalem, and lifted up himself against them, the Lord saith, Whom hast thou railed on? etc. Even against the Holy one of Israel: and in Ezech. 35. from the 3. to the 6. verse. The Lord threateneth, against Mount Sire, that because they had put the children of Israel to flight by the Sword, therefore as I live (saith the Lord) I will prepare thee to blood; that which the adversaries do against the Church, they do it against God, and therefore he will defend his Church, and punish and destroy them.  
Secondly, it is his promise to the one, that he will Reas. 2 defend them, and his threatenings against the other, that he will overthrow them, Esa. 43.2. When thou passest thorough the water I will be with thee, Exod. 23.22. I will be an enemy to thine enemies, and afflict them that afflict thee, Zeph. 3.19. I will bruise all that afflict thee.  
The third reason is, God's love to his Church, he Reas. 3 loves them dear, and therefore will defend them, Zach. 24, 5, 8.  
The last reason is the justice of God against his enemies; Reas. 4 it is a just thing with God, to recompense tribulation to them that trouble his Church, 2 Thes. 1.6. Use 1  
The uses of the point are these: the first is for reproof, and first it reproves the faithful themselves, such of them as are suspicious and fearful to encounter with their adversaries, that think there is no way when their enemies assault them, but desolation, measuring things by sense, and not by faith; Why, The Lord is with us to defend us, why then should we be afraid though ten thousand rose up against us? secondly, it reproves the presumptuous adversaries, that think when they prevail, that God hath forsook his Church, as Psalm. 71.11. and Matth. 27.43. or that he doth not regard their trouble Psalm. 94.6, 7. or that he could not redress it, 2 Chron. 32.14. Lastly, it reproves the graceless and carnal beholders that ascribe all to the means, and do not believe God's hand to be all in all in defending his Church, and destroying their enemies.  
The second use is for comfort to the faithful, 
Use 2.  both in that God is with them to help them, and then if he be with us, who shall be against us? and to give them a good issue, and a plentiful reward; as also in that God is against our enemies to confound them, and all their courses taken in hand against us.  
Use 3 Lastly, this is for terror to the wicked; It is terror enough for them to know that God favours those whom they persecute, much more terror is it to them to know, that the Lord is bend against themselves with all his wrath and power to confound and destroy them; I will shut up all with the Speech of the Prophet, Psalm. 34.19. Great are the troubles of the righteous, but the Lord delivereth them out of all; The troubles of God's children are great and many, yet let us show ourselves to be righteous men, justified by the blood of Christ, and we shall find it to be true, as it is in the note; that the Lord will be altogether with us, to save and defend us, and altogether against our enemies to confound and destroy them.   

The three and twentieth LECTURE of the CHURCH.  
Having propounded nine several heads to be spoken to concerning the visible Church, we have through God's assistance spoken of seven of them. It remains therefore now, that we come to the eighth, namely, the power and authority of the Church: 
The 8. general head of the Church, viz. the power and auhority of it.  A point which was named and pointed at before, amongst the Privileges of the Church; For surely the power that God hath endued the Church withal, is none of her smallest privileges, if it be not one of her greatest; as the greatest privilege of a King, is his Kingly power and authority: then we pointed at it, but we respited the full handling of it to this place, partly, because in the beginning, we propounded it as one of the principal heads in this question; but especially because it is both large and weighty; large, and so requires; weighty, and so deserves worthily to be handled in a several Title by itself; it hath also some affinity & nearness with the fifth head, namely, the Government of the Church, for many of the same things that are incident to the Government of the Church, are also incident to the authority of it, and such things we will only touch as we meet with them, referring you for further knowledge of them to those places that already they have been handled in: But there are somethings belonging to the power of the Church, which could not so fitly be reduced to the government of the Church; and these are the points which, God willing, here we will speak unto: The power and authority of the Church; I call it power and authority, for in effect they are both one; It is true, that they are sometimes distinguished, and then this is the difference; power, signifies an ability to do a thing; and authority, a warrant from God to exercise that ability: but here they signify one and the same thing, and the reason is plain; because the Church of all other sorts doth absolutely deny herself, to have any power to do aught but that which she hath authority and warrant from God to do.  

And in it 3. things to be spoken unto.  The points that I will speak of concerning this matter, are these: First, that the Church of God hath power and authority belonging to it: Secondly, what manner of power and authority this is; And thirdly, what it is that she hath power in.  

1. that there is a power.  First, that there is power and authority belonging to the Church; for howsoever she be weak in outward forces, and contemptible in the eyes of the world, and for the most part spurned out, over-borne and trodden under foot by the Potentates of the earth, and for the managing of any temporal administration or state, able to do little, and warranted to do less, yet, if she be taken within her own element, that is, in Church affairs, she is armed with much power, and great authority: every State and society hath power and authority annexed to it, whereby it is upholden; the Church then being the worthiest State, and happiest Society that is, hath it Reas. 1 much more; for there are many offices and duties of diverse kinds and sorts, daily and necessarily to be performed in the Church; weldoers must be encouraged, sin must be punished, laws must be executed, orders must be observed, and obedience must be practised, these and such like must be daily performed in the Church: Now, without power, nothing can be done, and without authority nothing must be done; And therefore the Church must have power and authority. Again, the Reas. 2 greatest and weightiest works that are done in the world, are done in the Church; the conscience commanded; souls converted, comforted and saved; Gods own life wrought into the hearts of men; Christ and his Kingdom of grace, that is highly advanced; Satan's kingdom and his power quailed, and subdued; therefore the Church must needs have great power to effect such great works. Lastly, she must have this power Reas. 3 and authority, that she may be able to hold up her head against her adversaries, that do commonly and ordinarily except against her, saying, By what authority do you these things, as they did to our Saviour, Matth. 22.23. and to Moses, Exod. 2.14. Who made thee a man of authority, etc. so that except she be furnished with sufficient authority, there is no hope that they or their proceedings should find any acceptance: the people were astonished at Christ's Doctrine, because he taught with authority, and not as the Scribes, Mat. 7. & Mar. 1.27. he commands even the foul spirits with authority, and they obey him, as who should say, if he had not commanded them with authority, they would never have obeyed him; they would know good cause why first: This serves first to encourage the Church to the doing of Use 1 her duty in excecuting God's Laws, and in advancing his ordinances, seeing she hath power sufficient in her own hands to strengthen and countenance her precedings, and to make them effectual; It would never grieve a man to bestow time and labour in good endeavours, though with much danger, and with many opdositions, when he knows beforehand, that he hath power and authority enough to be bear him out in it; therefore this should encourage the Church in her duty herein: And also this serves to reprove those, that Use 2 lightly esteem of the Church, and of that which she doth, as if they were nothing worth; but let such know, that the Church is a powerful worker, and that that Doctrine which she teacheth, is a word of great power, able to save or to destroy, and the Censures that she passeth, are Censures of power, able to kill or give life, and whosoveuer withstandeth these, shall find them matters of power to their destruction in hell, if they be obstinate: but whosoever obeys them, shall find power enough in them, to bring them to God and to his Kingdom. So much for that first point.  

2. point, what manner of power it is, and in it things asserted.  The second point, is what manner of power this is: for this we must look well into, lest mistaking, we go too far, or come too short, each being a dangerous error; you shall understand therefore, that this power is not humane, but divine: Secondly, not temporal, but spiritual: Thirdly, that though it be spiritual, yet it is bounded and limited.  

1 that it is not humane, but divine.  First, it is not humane, that is, it is not of men, though they be men that exercise it, and howsoever, where it is publicly practised, it is usually, and needfully ratified, at least permitted by the authority of the temporal State, yet it hath not his power from men; but it is divine, and hath his power directly from God himself; the first beginnings of this power is from him, as we may see, Matth. 10.1. to 5. where our Saviour calls his Disciples and give them power to preach & to cast out devils, and to heal the sick, etc. and the promise of more power is also from God, as his own free gift, Matth. 16.19. I will give unto thee the keys of the Kingdom of heaven, and whatsoever thou shall bind on earth, shall be bound in heaven; And so the performance of more power is from him, as derived from his own Patent, Matth. 28.18.19. Go teach all Nations, etc. teaching them to observe all things, and lo I am with you to the end of the world; The Church is furnished with power from Christ, even as he is from his father, joh. 20 21.22. As my Father sent me, even send I you, etc. and yet a more full increase of this power is from God too, Luke 24.49. Behold, I send the promise of my father upon you, but tarry ye in the City of jerusalem until ye be endued with Power from on high, And Acts 1.8. ye shall receive power after that the Holy Ghost is come upon you; These places prove, that the Power which the Church is endued withal, is not humane, but divine, conferred God himself.  
And the Reason is plain, because all Power is from Reas. 1 God, Rom. 13.1. And there is no power but from above, as our Saviour tells Pilate, he could have no power, except it were given him from above; If all power, even the power which the wicked have, be from God, much more is the power and authority which the Church hath, from God too; And that after a special manner, so much the more immediately, as the Church is more nearer joined to Christ, than any other State whatsoever; And to much the more rightly, as Christ is more rightly a spiritual King than a temporal, as joh. 18. my Kingdom is not of this world, &c: And so much the more properly, as Christ is the head and ruler of the Church more properly, then of the Commonwealth: And so much the more effectually, as the Lord doth more magnify himself in Church causes, then in causes of the State.  
This teacheth, first, that if the power and authority Use. 1 which the Church hath, be from God, than we have the more and greater assurance that it shall stand fast for ever against all oppositions of men or Devils, as Gamaliel said, Acts 5.38.39. If it be of God, ye cannot destroy it, &c. if it be of God so directly, it must needs stand most firmly above all other power whatsoever.  
Secondly, it teacheth the Church, that they be the Use. 2 more wary and careful in executing this power, that they abuse not Gods own Power to the satisfying of their own humours and lusts, but that they use it to that end God hath appointed it, that is, to his Glory and the Churches good.  
Thirdly, seeing this power is so directly from God, than this teacheth us, that it must be the more dutifully obeyed and submitted to, of them that live under it, else if we despise it, we despise not men but God, as it is Luk. 10.16. he that despiseth you, despiseth me, etc. But you will say, Quest. Is then the Church to be obeyed in all things? Must all her sayings be believed? All her laws obeyed, and all her proceedings yielded to, as if they were Gods own proceedings, and so bind the Conscience? I answer, Answ. no; for sometimes she saith false things, and doth that which is directly evil, and therein we are altogether free from her Authority, as that being usurped, and not from God; and as she therein bewraying some frailty and infirmity, and not exercising this divine power: 
How we may know when the Church speaks true or false.  But you will say, how shall I know when she speaks true or false, when she doth right or wrong? I Answer, The Lord hath given both her and us the Word to rule and measure things by; this is the rule that she must go by in her proceedings; and this is the rule that we must measure her proceedings by: But sometimes the Church enjoins things in themselves indifferent, neither simply good nor bad, neither simply commanded nor forbidden in the word; In this the Church is to be yielded to for order sake, as she having therein a general power from God; but yet the Conscience is not subject to them, because the particular choice and determination of these indifferent things is from themselves, & out of their own lawful liberty; I note this the rather, because some not only in the popish church but among us too, stick not to affirm, that the church's constitutions in this latter kind, be of divine authority, and to be accounted as the Constitutions of God himself: But I have showed you, how you are to receive and to submit to them, for order sake, & in respect of the general power she hath from God in these things.  

Two things asserted, that power of the Church is not temporal, but spiritual.  The second branch of this second point is, that this power is not temporal, but spiritual; and therefore it is not so often called a Sword to smite, or a sceptre to sway, as Keys to open and shut; and what doth it open and shut? Even the Kingdom of heaven, Matth. 16.19. and therefore it is a spiritual Power. The Civil Magistrate hath to do about our bodies, goods and outward State, the Church hath to do with the Soul and Conscience and the inward man; Temporal power and authority serves to maintain a temporal Life begun and ended here; spiritual Power and Authority maintains a spiritual Life begun here, but perfected and finished hereafter in the life to come; Temporal power rules by the laws of men, spiritual Power rules only by the Laws of God; temporal power fights and defends itself by the material Sword and worldly Policy; Spiritual Power renounceth these, and therefore Christ said to Peter, Mat. 26.52. put up thy Sword into his place, for all that take the Sword, shall perish by the Sword; Christ would not be defended by the Sword; Spiritual Power betakes itself to better Weapons, to spiritual and heavenly Weapons, 2 Cor. 10.4, 5. the Weapons of our warfare (saith the Apostle) are not carnal, but spiritual, mighty through God, &c: they are not carnal, but spiritual; not weak, but mighty; and that not of themselves, nor through the power of him that useth them, but through God: And what are these weapons? They are the Word and the Spirit, Faith, Repentance, Prayer, etc. It is true, that sometimes both these Powers do concur together in the Church, that is, when the Magistrate is Christian; and surely, than God's work goeth happily forward, and then this is a blessed thing both for our Souls and bodies too, if we have grace so to use it: but though they do sometimes concur, yet they are never confounded, though they be not divided, yet they be distinguished; they must each of them keep in it's own rank, and manage their several Charges by several administrations; The Church is not to usurp on the temporal power, for that is flatly forbidden, Matth. 20.15, 16. the Gentiles reign over them, but it shall not be so amongst you, saith our Saviour to his Disciples, and 1 Pet. 5.3. Be not Lords over God's Heritage; Nor is the temporal power to usurp the Spiritual; for ye see how Vzziah was stricken with leprosy for meddling with the Priest's Office, 2 Chron. 26.16. to the 19 And it was well he escaped so, for by the law he deserved Death, Numb. 18.7.  

The 3. thing asserted: that the Power of the Church is limited and scantled within the bounds of the Word.  The third Branch of the second point is, that though it be a spiritual Power, yet, it is not unbounded, but it is limited and scantled within the bounds of the Word; For the same God that hath set marks and bounds in the earth for the Sea that it shall not overflow them, job 38.11. he hath also prescribed in his Word, certain marks, limits, and bounds for the power of the Church, and so far the Church must go and no further: The Body and Spouse have power to do many things, yet still they are to be ruled by the direction of their Head and Husband; And so long as the Church contains herself within these bounds and limits it goes well with her, God prospers her, and he hath promised (and will perform) a blessing to her, but if she go beyond these bounds and transgress against God: It is a fearful and dangerous case, the bond is broken, all flies a sunder, the walls and hedges of the Church are trodden down, and the Boar and wild Beasts enter in, and spoil and make a prey of all; God's yoke is shaken off and then men run into strange outrageous unwarrantable and exorbitant Courses, fitter for lawless Infidels, then for Christ's Disciples, and by this means God's Church will be degenerate into Synagogues of Satan, and Religion turned into Ignorance, superstition, profaneness and mere licentiousness; And by this means Antichrist himself hath climbed up into the Seat of Christ. The reason is plain in the very like case, 1 Sam. 15.23. Because that they have rejected God and his yoke, and gone beyond their bounds, therefore God will reject them and cast them off from being his Church; The Church therefore must consider, like a modest Spouse, that she hath power indeed, but to what, to that that she will and list herself? No, but to that, which Christ her husband will have her to do; so far as in the exercising of her power she walks with God, she may go on safely and boldly: But if when God stays, she will not stay, but still go on forward, at her own peril be it.  
The fourth Branch of the second point is, 
The 4. thing asserted, that the power of the Church is the greatest power on earth: Kings are under the power of the Church, though they be above the persons that exercise it.  that though it be a bounded and limited power and authority, yet it is the greatest power on earth, it reacheth not only to the people, but Kings and Princes must obey it; I say, they are under the power of the Church, though they be above the persons, that exercise this power, as may appear in the Example of David and Nathan, the Person of Nathan being subject to David, and yet David subject to the Power of his reproof: Secondly, as it reacheth not only to the meanest, but to the highest; so it reacheth not only to the outward man, but even to the Inward also; the very Spirit and Conscience though it be free from all other power, yet it is subject to this; I say not to the Church itself, but to that spiritual and divine power, which it in Christ's Name doth exercise: Lastly, whereas no other authority or power reacheth so high as heaven, or so low as hell; this power of the Church extends to both, it cuts off from God, and delivers over to Satan; And again it releases out of Satan's laws, and reconciles us to God, and brings us to heaven: So much for the second point, what manner of power this is.  
The third and last point is this, Namely; what is it, 
The 3 point is, what it is that the Church have power in, & it is double 1. over persons, and that 1 either as members either not come in to admit. Who are to be admitted.  that the Church hath power in? The Church hath a double power, one over persons and another over things; over persons, and that in two respects, either as they are members, or as they are officers; As they are members, and that in two respects also, either as they are not come into the Church, or as they are come in already; as they are not come in, and that in two respects too; either to admit them as members, or to repel and refuse them: If ye ask, who are to be admitted? The Answer is, all those that are called, Acts 2.39. the promise is made to you and your children, and to many that are a far off, even to as many as the Lord our God shall call; For seeing the promise belongs to them, and so they are, for aught we know, within the Covenant, than they ought to be admitted into the Bosom of the Church, and to be admitted as members thereof: If ye ask, how we shall know that they are called? The Answer is plain, ye shall know it by their profession of faith in the Church, and by their profession of Repentance; by their profession of faith, as Acts 8.12, 37. As soon as they believed Philip, which preached the things that concerned the Kingdom of God, and the Name of jesus Christ, they were baptised both men and women, And verse 37. Philip said to the Eunuch, If thou believest with all thine heart, thou mayst be baptised; then he answered and said, I believe that jesus Christ is the Son of God, &c: 38. and he baptised him: And so, by the profession of Repentance, Matth. 3.6. they were baptised of john, confessing their sins: And both these you shall find together, Acts 2.37.38. when they were pricked in their hearts at Peter's Sermon, they said, Men and Brethren what shall we do to be saved; Peter said unto them, Amend your lives and be baptised every one of you in the Name of the Lord jesus Christ, for the remission of sins; as if he had said, repent and believe: for amendment of life doth necessarily imply purpose of obedience; and so the profession of Repentance is a promise of obedience, and this is precisely required, Exod. 19.5. to the 8. where the Lord sent to the people of Israel, to know whether they would obey him, before he would enter into Covenant with them: To which agrees the practice of josiah, and the people in the case of Reformation or renewing their admission: when they had broken their Covenant with God, 2 Chron. 34.31, 32. he renewed the Covenant betwixt God and his people, and caused all that were found in jerusalem and in Benjamin to stand to it; If you ask what is the means and act of Admission? The answer is, that it is baptism, 
The Act and means of admission.  Mat. 3.6. Act. 8.37, 38 Acts 2.41. they that gladly received the Word were baptised, and the same day there was added to the Church above three thousand Souls; Now this Act being once received, is never to be recalled, though the Covenant be afterwards neglected and broken; for one entrance stands good for our whole estate: In so much, that if I fall after Baptism, and that so greivously, as that I be cut off by the censure of the Church, yet if I return again, 
This not to be renewed upon any falling away.  the Covenant is to be renewed, but not baptism, no more than circumcision in the former Testament was to be renewed in the like case; but if men were never before baptised, then though they be of years of discretion, yet they are to receive Baptism. But whether hath the Church power to compel men to be members? No surely, 
How far the Magistrate may compel.  faith cannot be forced upon any, yet if the Magistrate be Christian, he by his authority, may, and must compel men to come to the outward means, else we deny him the privilege of his authority, and of our subjection: So did josiah cause all that were found in jerusalem, 
Or, to repel them.  and Benjamin to stand to the covenant, 2 Chron. 34.32. As they have power to admit into the Church, so they have power to repel and keep out; and this we find to be plain, Acts 8.36.37. See, here is water (saith the Eunuch) what doth let me to be baptised? Philip said unto him, if thou believest with all thine heart, thou may'st, etc. as who should say, where faith is wanting, it is a sufficient let to keep from baptism, and so from being admitted into the Church; But what shall children do then? I answer, they, if they be the seed of the faithful, are pre-supposed to be within the covenant, and so they are to be reputed, as Gen. 17.7. God saith to Abraham, I will establish my Covenant between me and there, and thy seed after thee; and Acts 3.29. The promise is made to you and to your children, saith the Apostle, and so in the 1 Cor. 7.14. The unbelieving wife is sanctified by the believing husband, etc. else were your children unclean, but now are they holy, and therefore where children are tendered by faithful parents to the Church, they must admit them, so far as they have power, and that is to baptism, Mark 10.13.14. as it was with circumcision in the time of the Law, the children of the faithful, all that were males, were circumcised; so it is in Baptism, which succeeds in the room of that; all the children of believing parents, are to be made partakers of it: So you see the Church hath power over persons that are not come in, and that either to admit, or repel them. Secondly, 
Or, secondly, as come in, to keep them in, or cast them out.  they have power over persons, as they are come in already, and that either to keep them in, or to cast them out; to keep them in, as in Reu. 3.11. Our Saviour saith to the Angel of the Church of Philadelphia, Hold fast that thou hast, that no man take thy Crown from thee; and what was the Angel's Crown, but the faithful in that Church? So the Apostle Paul calls the Thesalonians his Crown; and how must he hold them fast, and keep them in? By confirming, exhorting, reproving, comforting, and instructing them, bearing with their weakness, admitting them to the Lords Table, and upon their repentance, losing them from their sins: So the Church hath power to cast out, for their obstinacy in sin, and so to bind them in the chains of everlasting damnation: that the Church hath this power, it is plain, for the Word of God is powerful each way, It is the savour of life unto life, unto some, to other, It is the savour of death unto death; so the Censures of the Church are wonderful powerful, john 20.23. whose sins ye remit, they are remitted, and whose sins soever ye retain, they are retained, saith our Saviour to his Disciples: And so we see how the Church did cast out the Incestuous man, in 1 Cor. 5.4, 5. and how they received him in again, in the 2 Cor. 2.7, 8. 
Or thirdly, over members as Officers, to choose, or refuse, place or displace.  The next point is the power that the Church hath over members, as officers, and herein the Church hath power to choose or refuse, to place or displace, to choose and place, Acts 6.5. and the saying pleased the multitude, and they choose Stephen, etc. to refuse and displace, as in Acts 8.21. Peter refused Simon Magus, when he would have bought gifts of the holy Ghost for money: and in the 1 Tim. 5.11. refuse younger widows, etc. and in the 1 Kings 2.27. to the 35. we may read how Solomon displaced and cast out Abiather from the Priest's office; But of this I have spoken sufficiently before the matter of Church government, and therefore as I promised, I will refer you thither.  
Now in the second place, 
Secondly, the Church hath power over things, and these either matters of substance, as touching the Scripture, and therein first touching the credit of the Scripture,  the Church hath power over things, and these things are of diverse kinds, some are matters of substance, some of circumstance: the Church's power in matters of stubstance, is either touching the Scripture it sefe, or in things besides the Scripture: as touching the Scripture, and that is either touching the credit and authority, of Scripture, or the sense of it: first, of the credit and authority of Scripture, which is called into question, and much disparaged, not only by those that are without, but even of those that profess themselves to be within, and to be members of the Church, which should most lighly esteem it: some of of her champions, as they pretend, challenge at least an equal, yea, indeed a superior authority to the Church, above the Scripture: 
And herein whether the authority of Church be greater than the authority of the Spripture.  and therefore the point to be discused here is, whether the authority of the Church be greater than the authority of the Scripture? It is not denied, but that the Church hath some authority concerning Scripture, as we shall hear afterward, but that it hath authority equal with or above Scripture, is not to be granted.  
I will draw this point into an observation, Doctr. which shall be this; That howsoever the Church of God is endued with great power and authority from above, yet the authority of the Church is not greater than the authority of the Scripture, no, it is not equal with it, but the authority of the Scripture is greater and higher than the authority of the Church: here are two parts of this observation: First, that the authority of the Church is not greater than of the Scripture: secondly, that the authority of Scripture is greater than of the Church; the same places that prove one, prove both, joh. 4.39. The woman of Samariah having had conference with our Saviour, and believing him to be the Messiah, she went and told it in the City, and it is said in the 39 verse, that many of the Samaritans believed in Christ for the saying of the woman; but it is said in the 41. verse, that many more believed, because of Christ's own words: The voice of the woman, what is it but the voice of the Church? she believing in Christ herself, propounds him unto others: which is the Office of the Church in this case; well, the people believed for her saying; but do they rest upon that as the chiefest authority of their faith? No, for verse 41. many more believed for his own word, and verse 42. they that did believe for the saying of the woman, acknowledge a greater and surer cause of their faith, disclaiming the former as insufficient; now say they, we believe not for thy saying, for we have heard him ourselves, and know that this indeed is that Christ the Saviour of the world: and is not Christ's voice to us now the voice of the Scripture? Therefore either they much wronged the woman's voice in preferring Christ's before it, or else the Church is not of greater authority than the Scripture, but the Scriptures of greater authority than the Church, john 5.33. to the 39 john bare witness to the truth, that Christ was the Messiah, and his voice therein is the voice of the Church: But doth our Saviour rest there, as if the truth were thereby sufficently confirmed? no, he disclaims it in that respect, verse 34. I receive not the record of man, and appeals to a higher and greater witness, even to his Fathers, who did speak more sufficiently for him, and doth not the Father speak in the Scriptures? So that as the Testimony of john is not greater than that of the Father, but the Testimony of the Father greater than of john; so the authority of the Church is not greater than the authority of the Scripture, but the authority of the Scripture, is greater than that of the Church: And in the 39 verse of that Chapter, he appeals from the Testimony of john by name to Scriptures; Search the Scriptures, for they testify of me, as they being a greater witness, than the witness of john: So in Luke 16. from verse 27. to 31. the rich man being in hell in torments, entreats father Abraham, that Lazarus might go and forewarn his brethren, that they might not come into those torments; No, saith Abraham, they have Moses and the Prophets, and if they will not hear them, they will not hear him; The case is plain, if Lazarus had come to his brethren and told them that they should take heed of their brother's courses, for he was now in hell in torments for their sins; if he had done thus, had not his voice been the voice of the Church? For what doth the Church, but instruct, exhort, reprove, and forewarn men from Sin, that so they might keep them from hell; and yet Abraham refers them to Scriptures, as of greater authority, and if Lazarus had come thus, it had been by miracle too; which would have added weight to his words; and yet for all that, he refers them to the Scripture, to Moses and the Prophets, with a plain affirmation of greater authority in them to persuade men from hell, then if one had risen from the dead to persuade them: The last place that I will add for proof of this point, is in john 10.3.4. the sheep of Christ, they follow Christ, that is, the faithful they believe in him; why? because they know his voice; as who should say, there is a secret skill, that God hath endued them withal, whereby they discern the voice of Christ from any other; and that voice of his, they hear and believe it; why, because the Church tells them so? No, that is not it; but, because it is his voice, and he hath spoken it: So that the authority of the Church is not greater than the authority of the Scripture, but the authority of the Scripture is greater than the authority of the Church: this is a material point, 
Bellarmy de Verbo Dei, interpret. 246.  not only against the Papists, but even in our consciences, that we may know what is the main ground which we are to rest upon, the Church, or the Scripture.  
Reas. 1 The Reasons are many, first, the Scripture is the foundation of the Church, Ephes. 2.20. you are built upon the foundation of the Prophets and Apostles, Christ jesus himself being the chief corner Stone, that is, ye are built upon the Scripture; then the Scripture is the foundation, and the Church the building; now we know that the foundation may, and oft times doth stand fast without the building, but the building cannot stand at all without the foundation, therefore the foundation is a far surer stay than the building, and the Scripture than the Church.  
Reas. 2 Secondly, the Scriptures is the immortal seed, whereof the Church is begotten, 1 Pet. 1.23. now which is greater, the seed that begets, or the fruit that is thereof begotten.  
Reas. 3 Thirdly, the Scriptures are of greater authority to beget faith, than Christ's own miracles, and therefore of greater authority than the Church, john 5.36. to the 39 Our Saviour appeals from the voice of john, which was the voice of the Church, to his miracles, as being of greater authority, and yet he appeals from his miracles to the Scripture, as being of greater authority than them both; And Luke 16.31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead: and 2 Pet. 1.17, 18, 19 miracles are of greater authority than the Church, and the Scriptures are of far greate● authority than miracles; that the Scriptures are of more greater authority than the Church; I will make it plain by a Simile: In a Family, the wife being of more authority than the child, her word shall stand when the child's shall not stand, yea, but the husband's word is of more Authority, than the wives, for his shall stand, when hers shall not; than it follows, that the husband's word must needs be of greater authority than the child's.  
Fourthly, that which speaks true always, must needs Reas. 4 be of greater Credit, then that which doth speak true but sometimes; but the Scriptures speak always true in every tittle, as the Lord himself, who cannot lie, speaking in every sentence of it; all Scripture is given by inspiration from God, 2 Timoth. 3.16. but the Church speaks sometimes false, for every man is a liar, Rom. 3.4. therefore the Scripture is of greater authority than the Church: or take it thus more plainly. God is to be believed before man, but the voice of the Scripture is the voice of God himself; and the voice of the Church is but the voice of man; therefore the voice of the Scripture is of greater authority, and is to be believed before the voice of the Church.  
Fifthly, our assurance of any truth, stands more on Reas. 5 that into which it is last resolved, then of that which being but a means thereto, is itself proved by it: As for example, If I be sure the King will give me an hundred pounds, because he hath promised, and past his word for it; this promise is but the mean of this assurance, that which my assurance is last resolved into, is the honesty of the King; for if I be not principally resolved on that, his promise can give me no certain assurance; Now our assurance of the truth of Scripture, is last resolved into the authority of the Scripture itself; the Church is but a means, bringing us thereto, and itself leaning thereon: For, if I believe the truth, because the Church saith it, than I must be sure that the Church saith true, but how should I do it, but by the Scriptures; therefore my assurance of the truth, stands on the authority of the Scripture, not of the Church; and so the authority of the Scripture is greater than the authority of the Church: an Angel from heaven is not to be believed besides the Word, Gal. 1.8.  
Reas. 6 Lastly, the practice of the faithful is answerable to this, both of teachers and learners: the Teachers, they have referred the people still for certain proof of the truth to the Scriptures, Esa. 8.20. to the law and to the testimony, if they speak not according to this Word, it is because they have not light in them, Acts 10.43. to him give all the Prophet's witness, saith Peter to Cornelius, referring the truth he taught, to be tried by the Scripture: and so this hath been the practice of the learners, Acts 17.11, 12. The men of Berea seached the Scriptures to try whether the things were so, as Paul had taught them; and yet Paul was a principal member of the Church, and in his Doctrine, he was specially guided by the Spirit, more than ever any Church was since; and the Bereans are commended for this, and not accounted curious; So that the Teachers and the Learners, have still referred themselves, for the trial of the truth, to the Scriptures, and not to the Church: and therefore the authority of the Scripture, is greater than the authority of the Church: Yea, Object. but you will say, so the Scriptures are usually referred to the censure of other Scripture; and yet that is no proof, that therefore one Scripture is of greater authority than another, how then doth this prove, that the Scripture is of greater authority than the Church? I answer, Answ. yes, It proves the first ponit of the observation plainly, that is, that the Church is not above the Scripture, which is the main controversy: Nay, if it be well considered, it proves the second point of the observation, that the authority of the Scripture, is greater than that of the Church; I say, it proves it as sufficiently, though not at the first sight so plainly, for still in every kind, there must be one highest, which all the rest must settle upon, else there will be no stay at all, but we shall run on infinitely, and without end: now the Scripture or the Church is the highest thing, in this kind, whereon we are to rest, for they cnanot be equal; then the Scriptures must needs be highest, and if they be referred to any at all, it must be to themselves, for there is none greater nor higher; as in the matter of an oath, Heb. 6.13. to 16. men swear by him, that is greater than themselves, But God swears by himself, because there is none greater to swear by: So likewise the Church is referred to the Scripture for trial, because the Scripture is higher than the Church; but Scripture is referred to Scripture, because there is none higher to be referred to, nor there cannot be two highests in one kind, for that is against nature and reason too; and therefore when the sayings of the Church are referred to the approbation of Scripture, it is the referring of them to an higher; and so the authority of the Scripture is greater than the authority of the Church.  
The uses are these; The first is matter of refutation, Use 1 against the Papists, that usually disparage the holy Scriptures, and set them down too low, and dote on the Church, advancing it too high; their reach therein, is not so much the love they bear to the Church itself, but that thereby, they might exalt themselves, and their own Church, and that their faith might be reputed the only true saving faith, because their Church teacheth it: So that God and his Word must go down, that they might be lifted up; but if it be true, that the Church were above the Scriptures, yet, except they can prove their Church to be the only true Church of God (which they are never able to do) it helps not their cause; 
The blasphemous speeches of the Papists concerning the Scripture without the approbation of the church.  It is strange to see and hear, what monstrous and blasphemous speeches and positions, many of them have delivered to this purpose, as that the Scripture is of no more authority without the approbation of the Church, than Esop's Fables, Oh, horrible blasphemy! there are some others of a better kind, that are more modest, that say, that the Scriptures are to be fitted to the times, and the sense thereof is to be altered as the times alter; others there are that say, that the Churches are not bound to take the Scriptures as true, without the allegation of the Church; and that the Church hath authority to reject or allow Scripture, and that ye may know, that by the Church, they mean their Romish church, and by that the Pope: harken how blasphemously they ascribe unto him all power in heaven and in earth, that he may dispense against the Apostles and their Canons, 
The Church of Rome is that whore of Babylon.  and against all the commandments of God in the old and new Testament, etc. Here the world may see, that the church of Rome is that whore of Babylon, an impudent, and shameless strumpet, that sets such a brazen face, and belches out such whorish, filthy blasphemies against God and his Word; the very naming of these positions, is refutation enough for them in any Christians judgements. 
The best positions of the Papists in this controversy, Answered.  To come to their best positions in this controversy: Position. 1 First, the Church, say they, is supreme judge in all controversies of Religion; but ye see by this observation that it is not so; God is higher, and the Scripture is higher; the Spirit indeed is the judge, and the highest judge speaking openly, and plainly in in the Word, and secretly in the mind and heart of every believer, 1. joh. 2, 20, 27. you have anointment from that holy one, and know all things; And again, the same anointing teacheth you of all things: Object. yea, but say they, are not men sent to the Priests to inquire at their mouhes, Mal. 2.7. and is not the Priest the highest judge then? Answ. I answer, What are we to go to the Priests for? for the Law, not for their own judgement, whereto if they speak, we are to receive it, yet not because it is their saying, but God's Law, but (haply) they can deliver no other but God's Law, that is flatly contradicted, verse 8. where the Prophet saith, that they are gone out of the way, and have caused many to fall by the Law: yea, but say they, the high Priest was the judge, as we may see, Deut. 17.8, 12. But he was to judge according to the Law, as we may see in Vers. 11. so that except they will arrogate more to themselves, than the messengers of the Lord of hosts did under the law; they cannot be judge nor judges of the Scripture.  
The second position of theirs is this, Position. 2 That whatsoever the Church saith, we must take it as a Law and obey it; It is true, that whatsoever the Church saith, according the Law and Word of God, we must obey it, not otherwise; 
How the Church is to be believed and obeyed.  The Scribes and pharisees were to be obeyed, as they sat in Moses chair, that is, as they taught his Doctrine, Matth. 23, 2, 3. but if they transgress and bring in the precepts of men, and their own traditions, as sometime they did, then is their Doctrine vain, and to be rejected, Mark 7, 7, 8. so that it is plain that the Church is to be believed and obeyed, so long as they go according to God's Word; but when they swerve from that, they are no more to be believed, Esa. 8.20. to the Law and to the Testimony, if they speak not according to this Word, it is because there is no light in them, except they speak according to the Scripture, they are but dark and blind guides, no light in them at all; and that which is pretended to the contrary, Matth. 18.17. is directly understood of Church Censures, which yet are not simply authentical in themselves, but as they are proceeded in Christ's name, Ver. 20. that is according to his order, else there is no danger in it, john 9.34.  
Their last Position is this, Position. 3 which is directly against this observation, namely, That the authority of the Scripture depends upon the authority of the Church. 
Answered.  In which gross assertion they, first, 
Reasons against it.  dishonour God exceedingly, as who should say, man is to be believed before God; at least that God should not be believed, but because of man; Besides, whence had the Scripture its authority in the writers of it, from God or man? Surely from God, he is the author himself of Scripture, 2. Timothy 3.16. every Scripture is given by Inspiration from God: than it must have its authority from God, who is the author of it; Again, who gives us faith? the Church? No, it is the work of God, john 6.29. Therefore that we believe the Scripture to be Scripture, or any book of it to be Scripture, it is wholly from God himself, who works Faith in us to believe it; Well, Ob: say they, it is of God indeed, that the Scriptures have their authority; but yet by means of the Church. Answ. I Answer, It is true, as the Church is the propounding witness thereof, but not as enduing it with authority, for that is from God alone, and it is a great dishonour to him, to give any part of it to any other: Secondly, as it dishonours God, so it disgraceth the Scriptures, making them inferior to the Church, whereas indeed they are the cause of the Church, and subiecting them to the arbitrement of man, whereas all our faith and discerning, and thoughts are to be framed by direction from Scripture: Ob. But they except and say, It is no disgrace to the Scriptures, that the Church is thus advanced; no more than it was to Christ, that his Apostles gave witness to him; Answer. I Answer, yes, for they make the Church above the Scripture in this case, but the Apostles were witnesses of Christ, as his underlings and Disciples: They reply; 
Reply.  But the Protestants do magnify every one himself, as much as we do the Church? Answer. I Answer, No, for every one of us believe that we are in the right, because we go by the right rule of the Scripture, and the Spirit, and so far as the Church goes by that rule, we will follow her as soon, yea sooner than any particular man. Thirdly, this weakens and, indeed, overthrows Religion, setting it upon man, a ground weakeand insufficient, whereas Religion must stand upon Divine authority, else it is not sound. Fourthly, it spoils the faithful of their surest comfort, which is this, that God is the author of their faith, and not man; Fifthly, it bereaves the Church of her main hold, and defence against the adversary, for whiles she saith, the Religion which she professeth is true, because she saith so herself, she lays herself open to the scoffs & insultations of the adversary; For by that reason every Religion willbe a true Religion, seeing the professors thereof will say, It is true, as well and as confidently as the Church; whereas if she say, her Religion is true, because God saith so in his word, and so proves it; this is sufficient to stop their mouths, or else to leave them without excuse.  
Use. 2 The second use is for Instruction, teaching us how to carry both ourselves towards the Church, and towards the Scriptures, that is, with an even hand, as our Saviour said of tribute money; give unto Caesar that which is Caesar's, and unto God that which is Gods: 
How we must esteem of the Scriptures.  So must we give unto the Church, that which is the Churches, and unto the Scripture, that which is the Scriptures: First, esteem of the Scripture as Gods own Word, 2 Pet. 1.21, 22. able to make us wise to salvation, and perfect to every good work, 2 Tim. 3.15, 16, 17: Secondly, 
How we must esteem of the Church.  esteem of the Church as the Pillar, that is, as the keeper and uphoulder of the truth; 1. Tim. 3.16. not that light, but a witness of that light, john 1.8. she is to inquire, search, propound, expound, pronounce, teach, approve, & judge, according to Scriptures themselves, and not otherwise; she is as the woman of Samariah, that propounded the Messiah to the men of the city and brought them to him, but when they heard him, they say, now we believe not for thy saying, but we have heard him ourselves, and know that this is indeed that Christ, john 4.42. So the Church propounds and brings us to the Scripture, but when we look into it and hear it speak, than we believe. But ye will say, 
4. Ways how we may know the scripture to be the Scripture.  how then do we know which is Scripture, or how shall we know that the contents therein are true, and of God? I Answer: First, we shall know it from the Scripture itself; as the Sun is known by his own light, so the Scriptures are known by their own light, God speaking and shining in the Scripture: Do we then believe the Scriptures because the Church saith they are Scripture, No, but because the Scriptures themselves say so, 2 Tim. 3.16. Secondly, we shall know them by the Spirit working in us, together with the Word, and persuading us that they are true, 1 john 5.6. Thirdly, they are made known to us by the miracles, whereby they were first confirmed, john 20.30, 31. Fourthly, we know them by the testimony of the Church, 
6 Rules concerning our believing what the Church saith of the authority of the Scripture.  that is, that congregation that truly professeth the saving faith of Christ; So that first, not every company, that profess themselves to be the Church, but professing the saving faith, are to be believed; And secondly, not whatsoever the Church saith, is to be believed, but that which she saith by the evidence of the Scripture itself, and interpretation of the Spirit: And thirdly, that which is so believed, is not chiefly to be believed because she saith so, but in a second place, aftre the Word and Spirit; And fourthly, not formally or essentially, but instrumentally, as an outward instrument only; Fifthly, and that which she doth say so, she speaks not, infallibly, but with some failings, errors and imperfections, man's corruption still bewraying its self, even when he is much enlightened: Sixthly, that which she speaks without error, is not absolutely to be believed, because the Church saith it, but conditionally, because she speaks according to the word and the Spirit: There must be a persuasion in us that the Word is of God, else there is no profit by it, 1 Thessa. 2.3.2 Peter 1.19, 20. 2 Tim. 3.16. And therefore still the Preface of the Prophets is, Verbum Domini.  
And so much shall seve to be spoken concerning the authority of the Scripture.   

The four and twentieth LECTURE of the CHURCH.  
COncerning the power of the Church ye have heard how it extends itself to persons and things (for so we divided it, for our more easier proceeding in the point) that which concerns persons we have already spoken of; And that which concerns the thing wherein the Church hath power we have entered into and showed, that they are of two sorts, either matters of circumstance, or matters of substance. The Church's power in matters of substance are either in matters touching Scripture, or besides Scripture, touching Scripture, and that I showed was of two sorts, either touching the authority of Scripture; or the sense of Scripture. Of the authority of Scripture, we spoke in the last Lecture; 
The second thing the Church hath power in about the Scripture is th● sense of it, and how far it hath power therein.  Now we are to speak of the sense of Scripture, which we shall be the longer in handling, because look what was wanting in the former point, shall be here supplied. Touching this point, what authority the Church hath in the sense of Scripture, it is as material, and as difficult a point as the former: First as material, for after we are made acquainted which the letter of Scripture: so that we know which are Canonical books, written by the Infallible direction of the Holy Ghost, and that every thing contained in them is the undoubted truth of God, we are still as far to seek in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture; for the Word of God is not so much the letter, as the sense; and the Scripture is not so much the bare written word, as the right meaning, and understanding of that which is written: That what a man saith, is his speech indeed, in common acceptation: 
Hieron. in Epist. ad Gelat. cap. 1.  But yet if it be not taken in the sense he means it, he will and may justly disclaim, as none of his speech: A man's meaning is contained in his words, as the things signified in the sign, because words are the signification of our meaning; but the subject of them wherein it properly rests and is seated, is the breast of the speaker; So the Word of God is in the Scripture, as the sign, whereby God signifies his meaning, but the subject of them, wherein properly the meaning of them rests, is in God himself; so that this is a material point to be known. Secondly, it is as difficult a point as the former, for after we hear which is the right letter of Scripture, it is as difficult to know which is the right sense, as before it was to know which was the right letter; for the same words sometimes have diverse significations, and one and the same sentence may be understood many ways; and diverse men, are of diverse minds, expounding one and the same Scripture diverse ways; every man abounding in his own sense; the true believer expounding it to the maintenance of the true Catholic faith; the Heretic to the maintenance of his Heresy; Yea among and true believers themselves, one interprets the same words to that opinion that he favours, and another to a contrary that he favours; What is to be done in this case? The Church is here thrust upon us, as the only or chiefest umpyre in these differences, and that alone to be the true sense, which she pronounceth; And surely I see not, but that the Church may as probably and plausibly challenge authority to deliver which is the meaning of Scripture, as which is the letter of Scripture. We have given the Church her due, touching the former, acknowledging her authority in and about the letter of, Scripture, but not over or above it; and so God willing, we will deal as ingenurously in this concerning the sense of Scripture; But yet we will limit and bond it within certain necessary cautions and limitations; And that we may do so, we will handle it by way of Observation.  
The Observation is this; Doct. That howsoever the Church hath great authority in expounding Scripture, yet she must not expound it as she list, and according to her own mind, but according to God's mind, and the meaning of the Scripture itself. But say some, the Church will not, nor cannot expound them, Ob. but according to God's mind, and therefore, this is a needless Observation; I Answer, It is true that the Catholic Church, that is, Answer. the whole company of the faithful cannot do otherwise; But particular visible Churches may and oft times have expounded Scripture to their own mind, and not according to God's mind; And therefore it is reason that they should be thus bounded and limited; we will proceed then to the proofs of the observation: And first, I will prove it by rules; And secondly, by examples; The rules in the Scripture are plain for this note, and that first in general, Esay 8.20. To the law & to the Testimony, etc. whosoever is the speaker, and whatsoever he speaks in matters of God, and of Religion, and therefore specially in expounding Scripture, it must be according to the law and the testimony; that is, according to the meaning that God intendeth therein, and so in the 1 Peter 4.11. the Apostle saith, Let him that speaks, speak as the words of God, that is, in God's sense. As in general all must thus speak God's Word, so specially the Preacher, or whosoever that takes upon him to expound God's Word, he must speak it as the Word of God, that is, not only for the manner of it, reverently and zealously, as becomes the Word of God; but for the matter much more, that is, in the same sense that God himself hath spoken it, as he being then in God's stead, and delivering his message, else he speaks his own words not Gods; Secondly, more particularly, john 5, 39 Search the Scripture saith our Saviour, he doth not bide them, take the Scriptures, and read them, and give what sense of them they think good; But he bids them search them, that is, examine them and consider advisedly of them, lay them rightly together & weigh one place well with another, and make diligent inquiry after the sense, & reach that God intends in them; And so we shall find that they are first witnesses of Christ, and then that they are helps to eternal life: See it yet more nearly Rom. 12.6. Let us prophesy according to the proportion of faith, saith the Apostle, whereby prophecy is expressly meant interpretation of Scripture, for so it is taken in the 1 Cor. 14.3.31. and that is to be framed according to the proportion or Analogy of faith, which whether it be meant of faith, contained in the Creed, or of the measure of faith that God hath endued us with all, yet still it is to be understood, that that faith which God hath revealed in the body of the Scripture, must needs be the rule and square of all interpretations; And so in the 2 Peter 1.20. No prophecy of Scripture is of any private interpretation, etc. where interpretation of Scripture is named, and all private interpretations of Scripture excluded; now what is meant by private interpretations; it is explained by the opposition vers. 21. but holy man of God spoke as they were moved by the Holy Ghost, so that every interpretation is forbidden and condemned as ptivate, that is not according to the mind of the holy Ghost that speaks in Scripture, and see it falls in right, with the observation, as if it were the same words. Secondly, the examples of the practice of the faithful is plain for this; Nehem 8.7.8. The Text saith, they read in the book of the Law, and gave the sense, etc. not that they did give a sense of their own, but they gave that sense that the Lord himself therein intended, and so caused them to understand it: So in Act. 8.34, 35. the Eunuch reading that place, Esa. 53. he was led as a Sheep to the slaughter, etc. he asketh Philip whether the Prophet speaketh this of himself, or of some other, acknowledging thereby, that the meaning of the Prophet himself must be the Rule that he must go by in expounding the Prophet, And Act. 17.11. The Bereans took not the Apostles word, no farther than it was consonant to the sense of Scripture, but they searched the Scriptures daily, whether those things were so; And our Saviour himself submitted himself to the same Rule, Luke 24.27. he expounded Moses and the Prophets to them, that is, he did plainly deliver their meaning, for that is the right office of an Interpreter; as when two speak together, being of a strange language, the Interpreter is to tell what each of them meaneth: And this being the chief office that the Church hath concerning Scripture, to interpret them, she is then to give no other sense of them, but that which is the mind of God, and the meaning of the Scriptures themselves; this is true preaching; and this did our Saviour, Luke 4.17.21. he opened the book, and read in it, and then expounded it: So much for the proof of the point.  
The reasons are these, Reas. 1 first, what the Church doth according to her own will, not following the sense of the Scripture, they do it as natural men; for so far as they are spiritual, so far they follow the mind of God, and deny themselves; now the natural man perceiveth not the things of the Spirit of God; and the sense of the flesh is enmity against God, Rom. 8.7. and when Peter confessed aright, that our Saviour was the Son of God, flesh and blood did not reveal this unto him, Matth. 16.17. and therefore if so be they will find out the truth in the Scripture, they must not consult with themselves, but with the Spirit of the Lord.  
Reas. 2 Secondly, the light of nature, affords every man to interpret his own words, according to his own meaning, specially, he that makes laws is to expound them; And is not the Scripture Gods own Word? and is not he the author of all the Laws and Statutes therein contained? And shall we scantle God of that in this kind, which is due to every man in the like kind? Shall every man expound his own words, and interpret the laws he makes, according to his own meaning? And shall not God do so much more? It is the Apostles reason for the words of the Prophets, 2 Pet. 1.20, 21. where he saith, that no prophecy of Scripture is of any private interpretation, but holy men of God spoke as they were moved by the holy Ghost, as if he should say, it is God's Word, and therefore not to be interpreted after the will of man; and it may as justly be applied to all the Scriptures, as to the Prophets, because they be all of God, 2 Tim. 3.16. all given by inspiration from God, therefore God is to expound them.  
Reas. 3 Thirdly, It is so in the judgement of outward and carnal things, because they be of God, therefore they are to be proceeded and dealt in after his will, and not our own; the judgement that man gives, is not his own, but it is God's judgement, as jehosaphat saith to the judges in the 2 Chron. 19.6, 7. if it be so in civil things, that the judge must do nothing, but that which God will have him to do, because it is God's judgement; much more in Religious judgements, as about the sense of Scripture, it must needs be so; for the life of natural reason is far more clear in the other, than these: yea, the Lord himself quotes them both together in this case, limiting both alike, Deut. 17.8. to the 11. If a controversy arise, they must go unto the Priest, and unto the judge, and what they inform, according to the Law, that they must do.  
Reas. 4 Fourthly, the Church is the Spouse of Christ; Now the wife must be advised by her husband, and not run on her own head: So they are the sheep of Christ, and therefore to follow the Shepherd's voice, and not to go before it, framing it to their own fancies; and the Church hath the promise of the Spirit, no further, but as following God's Word, john 14.26.  
Reas. 5 Fifthly, the Church hath erred, and that most dangerously, in interpreting of Scripture, and that was when they neglected to observe the mind of God, and followed their own mind, and therefore her own woeful experience may teach her this wisdom.  
Reas. 6 Sixthly, By this means the Scriptures shall be, and are occasionally the author of all heresy, for whence have they sprung, but from hence, that men have taken the Scripture, and misinterpreted them, in favour of their own opinions? Yea, but what is this to the Church, that particular men have done this? Yes, for if they may do it, why not the other; and these very Heretics were of the Church, when they did thus misinterpret the Scriptures.  
Reas. 7 Seventhly, by this means, the Church shall be found contrary, or at least, diverse from herself, two several Churches expounding the same Scripture, two contrary ways, yea, one and the same Church expounding the same Scripture, now one way, and now another way.  
Reas. 8 Eightly, It is the practice of the devil and his instruments, to handle the Word deceitfully, making merchandise of it, turning it to their own, and other men's affections, as the Apostle speaketh in the 2 Cor. 2.17. and 4.2. whereas the Apostles, and Gods Ministers do otherwise, they make God's meaning plain in every man's conscience in the sight of God; So it is the practice of the devil and his instruments, to misapply Scripture, wresting it to error, to their own destruction, 2 Pet. 3.16. So they allege it quite against the meaning of God, as Satan did, Math. 4 6.  
Lastly, the sufficiency of the Scriptures, and plainness, and constancy in itself, is such, that it requires, that whosoever interpret them, they must do it according to the meaning of God in them, and not their own mind. So much of the reasons.  
Use 1 The uses of this point are many: The first is for matter of reproof, and that principally of the Papists, 
Reproving first the opinion of the Papists.  and it meets with them two ways: First it reproves their opinion, and secondly, their practice. And first, it reproves them for their opinion, for they esteem the Scriptures but a dead or kill Letter, and the written Word, but bare and dead Ink; It is the Church, say they, that is the mouth of the Scriptures, giving it sound and sense; and it hath no meaning, but what she pronounceth: This is their wicked opinion; but the faithful have spiritual ears, they hear God himself speak, even in the written Word; It is true that the Church sounds it to the outward ear, but God speaks in it to the heart and conscience, and they receive it, not as the word of man, but, 
The Scriptures speak, and have a voice.  as it is indeed, the Word of God. A dead letter do they call them? O horrible blasphemy! Stephen calls them lively Oracles, Acts 7.38. and the Angel, Acts 5.20. calls them words of life: and Christ himself saith, john 5.39. that eternal life is in them, and that they are witnesses of him; If they be dumb, as they say they are, than they give but a slender witness of Christ; but our Saviour would have us to know, that there is a living voice in the Scripture, as he saith, john 6.63. the words that I speak, are spirit and life; I say not that this life is in the Scriptures simply, but as it is in the Sacraments to the faithful Receiver, that is, by the promise of God, and the presence of his Spirit: 
How the Church is the mouth of the Scripture.  It is true that the Church is the mouth of the Scriptures, as Aaron was the mouth of Moses, Exod. 4.16. He shall be thy spokesman to the people, he shall be unto thee in stead of a mouth, and thou shalt be unto him in stead of God: And as the Prophets were the mouth of God, Luke 1.70. as he spoke by the mouth of all his holy Prophets, etc. thus the Church is the mouth of God, and his spokesman to the people and so far she is to be believed: But that she is so the mouth of Scriptures, as that what sense soever she speaks must be esteemed the voice of Scripture; this is not to be believed: No, the Scripture is not dumb, but speaks itself, 
The Scripture not dumb.  Rom. 10.11. the Scripture saith, and Rom. 11.2. Wot ye not what the Scripture saith? and most plainly, Rom. 9.17. for the Scripture saith unto Pharaoh, etc. that is, God in the Scripture, saith to Pharaoh; so that the Scriptures are not dumb, but the spiritual man hears God speak in them. As it condemns their opinion, so secondly, 
Secondly, their practice first in regard of the vulgar latin translation imposed by them as the authentical Text.  it condemns their practice, and that in many respects; and first in regard of their vulgar latin translation, for they impose that upon the Church, as the authentical Text, and Word of God, and in the council of Trent they have decreed, that none may appeal from it, under any pretence, and that upon pain of God's curse; It is true, that translations are Scripture, so far as they go with the original Text, but that any translation is to be equalled, much less preferred to the original Text, wherein both the the matter and the words are Gods own, it is absurd: And this is a sufficient motive to any indifferent man's judgement not blinded and besotted with mists of prejudice and error, that we are in the right, and they are in the wrong, because we are willing to stand to the trial of Gods own Text, but they will only stand to their own translation, refusing the other. 
Secondly, in that all their Expositors are slaves and vassals to their Church.  The second practice of theirs here reproved is, that all their expositors are slaves and vassals to their Church; for in all their interpretations, either they must concur to award with the sense, that the Church hath already given, or if they differ, they must veil Bonnet, and say with submission of their judgement to the church of Rome, and then though they do err, yet it is not damnable, because they show a willingness to be better advised, else they are Heretics and castaways: it were far more grace in them, to submit themselves to the judgement of God, with entreaty of pardon, for that we have not attained to the full sense of his words, for if any wrong be done therein, it is most to him, whose words we have mistaken; and also we must pray unto him for further illumination, who is the father of lights: and in this they would show themselves to be the good servants of God, whereas in the other, they show themselves to be the servants and slaves of men. 
Thirdly, in regard of the oath, which generally all Papists recrue concerning the exposition of the Scripture.  Their third practice here reproved is this, That in the oath, which generally all Papists receive, they do swear to understand Scripture only so, as the Fathers jointly do expound them, and to receive no other interpretation, but that which they do generally consent in: No doubt, but the Fathers, jointly consenting, and all agreeing in the exposition of a Scripture; It is great reason to move me to believe that it is the true sense; but yet it is no proof that I should swear to it; but I ask what one place of Scripture is there, that is not manifest by its own light, which is expounded one, and the same way by all the Fathers? If it be manifest by itself, we believe it for its own light, and not for theirs: but if it be not manifest in itself, than some one or other of Father's dissent in the interpretation of it: yea, but say they, if most agree, than it is all one, as if they all agreed? But what if the most dissent from the best, must we follow the most to do evil? But in the division of the Commandments they follow not the most, but leave all the rest of the Fathers, and follow Austin, who will have but three Commandments, in the first Table, because he had a conceit of a mystery of the Trinity to be in them: But will they believe the most, and leave the best? this is against God's Commandment, to follow the multitude to do evil; 
The Fathers do all generally concur, and yet miss in the right expounding of the Scriptures.  but thus they must do, or else they are foresworn: See what dangerous plunges these desperate fellows put themselves on, to uphold the Churches transcendent authority, in expounding of Scripture● but secondly, what if they do all generally concur, and yet miss in the right expounding of Scripture, some of the best learned amongst the Papists challenge them so to do; and we can give instance of it, as in the dangerous heresy of the Millenaries upon that place, Reu. 20.4. that Christ should reign on the earth, after the day of judgement a 1000 years; now if they follow the Fathers in this exposition, wherein they generally err, they must forsake the truth; if they follow them not, they break their oath; what a snare do these men entangle themselves in? Lastly, if they should never err, yet to swear to the words of men, is to enthral our consciences to men; which the Lord alone is to have the command thereof. 
Fourthly, in that they rely upon the judgements of Counsels, and the Pope● in case the Church dissent.  The last practice of theirs here reproved is, that when the Church dissents, they rely finally on the judgement of Counsels and Popes for the sense of the Scriptures, whereas they are all but men, and may err, yea, and have erred, one of them crossing that which another hath held, and therefore we must not tie the Scriptures to men's humours; no, let God be true, and every man a liar, let God's Word expound itself, and let not us tie it to the interpretation of men, though they be never so many, never so holy, so learned, so painful, or so great in the Church; For, that may be truly said of Counsels and Fathers, and without disgrace to the best of them, that is spoken of john Baptist, john 1.9. that they are not the light, but men that bear witness of the light.  
Use 2 The second use is for Instruction, to teach us, what we are to do in this case; for now that we have overthrown the error of the adversaries, we must set up the truth of God; and therefore this teacheth us wariness, and care, and conscience in meddling with the Scripture, and the sense thereof; for, we must know, that God is dishonoured when his word is mistaken; and belied, when it is falsely interpreted, and we must know, that God is made the author of sin, and heresy when his Word is perverted to the maintenance thereof, and God himself is subjected to man, when man presumes of himself to expound, or to tie his meaning to other men's interpretations: Briefly, it is light, life and salvation, if it be understood and believed aright, else it is death and destruction; and therefore we had need look well about us in meddling with the Scripture and the sense thereof, and carry ourselves warily, carefully and conscionably therein; And that, first, in admitting the expositions of others; secondly, in making expositions of our own. First, in admitting the expositions of others, we must not altogether look into them with other men's eyes, but with our own; 
First, other men's and the Church's expositions are to be examined by us. Ob. Answer. 1.  we are not to take any expositions upon any man's, or any churches bare word; but we are to examine their grounds and their reasons whereby they are maintained: But some may say, If I examine their grounds, I make myself the judge of the sense of Scripture, and were I not as good rest on the Church's judgement, as mine own? I answer, first, that if I do thus, yet I do not properly censure the Scripture, but their grounds; secondly, I answer, that any Church, or any of the faithful may judge of the sense of Scripture, that is, as being led by it, and following it: thirdly, I say, we rest neither on our own judgement, nor on the Churches, but on the Scriptures, and when the Church judgeth according to them, we must willingly embrace it; if she descent from them, we may, and must make bold to descent from her: we have an excellent example in this case, for the receiving of expositions, 
Rectract. lib. cap. 18.  in that holy Father, Austin, who finding an interpetation of Cyprians, (a holy man too) not so well agreeable to Scripture; and another of Liconius an heretic, on the same Text, more agreeable thereto, refused Cyprians exposition, though otherwise he greatly reverenced him; and received that of Liconius, though otherwise he knew him to be out of the right way; and said, Pardon me, Cyprian, I must leave thee here, and take Liconius exposition, not because it is his, but because it is Gods: This is an ingenuous practice, and this we must follow, we must look into other men's expositions with our own eyes, and examine their grounds, and that without respect of persons. Secondly, 
Secondly in framing expositions of our own, we must come not as masters to teach, but as scholars to learn, to the Scriptures.  in framing expositions of our own, when we come to the Scripture, to seek the sense hereof, we must not come as Lords to command, but as servants to obey; not as masters to teach what we will have it say, but as scholars, to learn what itself doth say; not as the speaker, but as the interpreter to take that which is spoken to our hand; And that we may walk uprightly herein, and take such a course as is pleasing to God, and worthy of the Scripture, and beneficial and comfortable to ourselves, let us be ruled by these directions; they are very pithy, & he that is ruled by them, God will reveal his meaning to them, so far as shall be for their salvation: 
Directions to walk and be ruled by, when we seek the sense of the Scripture, & they are of three sorts 1 some before we come to expound the Scripture, & they are 7.  There are some things that we are to be ruled by, before we come to expound the Scripture; and some things in the exposition of it; and some rules we are to observe after it (I labour to make this point plain, because it is a main difference betwixt us and the Papists; And also because that without the knowledge of the sense of Scripture, we cannot be saved) First than, we are to observe these directions, before we take the Scripture in hand, and that is, First, we must go to God by prayer, we must begin with God, that he may begin with us, and go on with us, and lead us safe through to the end of our business, pray with David Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law, pray for light, and for the grace of illumination of him that is the Father of lights, james 1.17. for thyself art darkness; and pray to him for wisdom, james 1.5. for all thine own wit in this case is foolishness; and pray for the Spirit of God, that he may be present with us, and effectual unto us to instruct, direct, quicken, and teach us, for that which is in us, is but flesh and nature, and the natural man perceiveth not the things of God, 1 Cor. 2.14. and doubt not but that thou shalt be heard, and find good success, for thou hast God's promise for it, james 1.5. If any man lack wisdom let him ask of God, and it shall be given him, Luke 11.13. The second Rule, we must be directed by herein, is this, we must have a reverend affection, and conscionable respect to the Word; we must consider that it is Gods own voice, one of the holiest things of God, a most precious jewel bestowed on the Church, touch it not with unwashen hands, with unprepared hearts, handle it reverently, religiously, and charily; If we do thus, nothing shall be more profitable unto us, it shall be life and salvation; if not, nothing shall be more dangerous to us, it shall be death and destruction, 2 Cor. 2.16. Thirdly, be not forestalled by prejudice, that is, dote not upon some conceit, and be not wedded to thine own opinion, for this will prevent us of all the good, that otherwise we might receive by the Scripture; we have an example of this in the jews, who would not believe jesus Christ to be the Messiah, because he was so base, and so mean in his outward estate, and thereby they were so blinded, that seeing they did not see, that is, though the matter were as clear as the Sun, that every one that had any eyes might see it; yet they did not. The fourth Rule, that we must be directed by, before we come to expound Scripture, is this, we must bring humility with us, humbleness of heart, laying down our minds, wills, and affections into the hands of God, to be fashioned and framed according to the shape of the Word and Spirit, and that we shall be sure to be taught, for to such the promise of teaching is made Psal. 25.9. he will teach the humble his way; Empty thyself that thou mayst receive of his fullness; deny thyself, that God may teach thee; and become a fool, that thou mayst be made wise. Fifthly, we must hunger and thirst after the knowledge of the Scripture, as after the food of thy soul, without which it would starve and dye for ever, and then thou shalt be satisfied, Matth. 5.6. Sixthly, we must be sure we have a good mark to aim at when we come to handle the Scripture, namely, God's glory, and the finding out of the truth, not to know it only, but to live by it, that God may be glorified; we must say, Lord it is thy face we seek, and thy glory we aymeat, and this is the end that God himself aims at in the tender of the Scripture to thee, and therefore if thou set the same End before thee, God will surely assist and bless thee accordingly. Lastly, before we come to handle the Scripture, we must look well unto ourselves, and mark and examine our own ability and gifts and attempt not higher than thou canst reach without straining too much; for many striving to reach higher than their strength and ability would reach unto, have overreached themselves, and that is it which the Apostle exhorts us to, Rome 12.3.4. Let no man presume to understand above that which is meet, 
Things to be observed in the business itself.  but that he understand according to sobriety, as God hath dealt to every man the measure of faith.  
Secondly, in the business itself, what is to be done? First we must take the Scripture and read it, and consider and observe the scope of the place, and the consistence of it with the words going before and following after, and compare sense with sense, and phrase with phrase; And if thy skill can reach so far, go to the original, and thus doing thou shalt see the sense arise from the words sensibly, as waters out of the Fountain: Yea, but say the Papists, the Scriptures are hard, and contain dark speeches, high matters, and doubtful words, how can the unlearned then expound them? I Answer, First, for fundamental points that concern our salvation, they are most plain to every man's understanding, that is, either in the same place, as most commonly it is, or at least in other places, as always we find it, the Lord still confirming every truth by the ●outh of two or three witnesses; Other points also are plain enough, for the most part, to a proportionable capacity, I say not to every capacity, but yet so long as matters concerning salvation are plain enough in Scripture, that is enough; But say they, if you tie us to this Rule, to seek the sense of Scripture by Scripture, you do but as Heretics used to do and yet they have miss the right sense of Scripture? I Answer, It is true, but that hath been their own fault, the fault hath not been in the duty. It is in this, as it is in the duty of Prayer, many pray, but they pray amiss, as S. james saith, 
How we may consulie with God's Spirit.  shall not we pray because of that? The second thing we are to do, in this action, is this, we must go and consult with God's Spirit, who understands them, and best knows the mind of God in them, 1 Cor. 2.11.14, 16. and therefore consult with him, and we shall know the mind of God too; This is true, say they, but how shall we consult with God's Spirit? I Answer, we must do it by prayer and heavenly meditation, the Spirit being by name Christ's substitute on earth for this business, john 14.25, 26. to teach us all things, and to bring them to our remembrance; And look what our Saviour did when he was present upon earth, Luke 24.32, 45. he opened the Scriptures to the Disciples, and opened their understandings that they might conceive them; so doth the Spirit now in his absence, he opens the Scriptures to us, & our understandings that we may understand them, & know the meaning of them: But have ye he Spirit, say the Papists? Yea, we have the Spirit of God, for God promiseth to give his Spirit, to those that ask him, to the meanest as well as to the learnedest; And therefore that is but a scoff of theirs, to say, you that are a plain simple man, have you the spirit? Thirdly, we must still have an eye to the Analogy of faith, 
What is the analogy of faith.  that is, to those known grounds that are contained in the Creed, the ten Commandments and the Lords Prayer, and not admit of any sense to cross them; For they are the sum and marrow of Scriptures in fundamental matters, they are in effect nothing but Scripture itself, only they differ in manner, that which is more largely set down in Scripture, is there set down in a brief form, that so our eye might the better be fixed on them, And this rule the Apostle teacheth us, Rom. 12.6, to prophesy according to the portion or analogy of faith, as if he should say, still have an eye to that: Fourthly, we must use all Industry, diligence, watchfulness and study, in reading and hearing the Scripture, these helps procure rare and excellent things in carnal businesses; and so will do much more in God's business, Labour for the meat which endureth to everlasting life; saith our Saviour, john 6.27. Lastly make use of the judgement of the Church herein, and of holy men that have written upon the Scripture, both old and new; the Papists belly us, when they accuse us, that we scorn the judgement of the Church, and affect nothing but singularity and novelty; No we harken to the true Church, and are much ruled by her judgement, yet not to build only or chiefly thereon, but to be instructed thereby, and to be well advised before we descent; For who among men are to be believed but they of the Church, who have the promise of the truth, and of the Spirit, made to them alone? In the third place, 
Things to be dove after.  we come to that which we must do after we have laid the Book of God by; And the first thing that we must do then, is prayer to God for the pardon of our failings, and for a blessing on our labours; for prayer must be the first, second, and last duty, we must begin and end with it: Secondly, meditation, we must meditate of it in our hearts, as Mary did the words of the Shepherds, and of Christ, Luke 2.19, 51. she did ponder and keep these sayings in her heart. And this will ripen our thoughts & digest our readings and conceits, as chewing the cud, separating the refuse, and turning the best into good nourishment. The third duty is conference, we must confer of the things we read and hear, as the two Disciples did, Luke 24.4, 32. for this will revive our understanding, and quicken our wits, and whe● our reason, and help our memories, and establish our judgement, and throw out the hidden substance, as it were from the husk, and winnow away the chaff from the wheat; And fourthly, to these we must add patience, wait the Lords leisure: and tarry till he give the succsse, and till he reveal his will to thee, and thus doing God will reveal it Phil. 3.15. all this while that thou hast been toiling and striving, expect and wait upon God, and thou shalt find the success in Gods good time: thou having used the means, & daily labouring and praying for the effect, be sure it shall be revealed unto thee, when it is best for thee and thou fittest for it; and if it should never be revealed to thee, yet thy former pains seconded with patience, shall make thy state as good in God's acceptance through Christ, as if thou hadst known it. Fiftly, that which strikes the nail to the head, is practise and experience, a most certain guide, in all points fundamental; After we have done all the former rules, we must add practice, therefore practise Religion in the observation of God's ways, in afflictions, in temptations, in the court of thine own conscience, in thy daily watch, in the continual course and term of thy life, john 7 17. If any man do his will, he shall know of the Doctrine whether it be of God or no; Act. 5.32. the holy Ghost whom God hath given to them that obey him, Psal. 119.100. I understand more than the ancients, because I have kept thy Precepts; God will not see us err in judgement and practice too, in such necessary points, as he sees we desire as well to obey as to learn; And so much for the second use, which teacheth us wariness, and care, and conscience in meddling with Scripture.  
Use. 3: The third Use, teacheth us thankfulness to God, that we live in those times of light, wherein we have so many good helps for the knowledge of Scripture, learning, tongues, sciences, histories, wits, all of them being at the highest and ripest now; And many godly men both at home and abroad, yea many Churches have published their judgement touching the sense of most places of Scripture, And therefore if men will be blind, now; let them be blind for ever, let us take the benefit of these helps thankfully and soberly, and let us add to these the use of those seciall helps before mentioned & then it is not possible that we should err fundamentally and finally in any truth.  

divers objections against this doctrine.  But there are diverse exceptions made against this Doctrine, Object. 1 first, say some, all this while this is but private interpretation, flatly forbidden, 2 Peter 1.20. Answ. I Answer, that is private which is of man, as we may see in the 21 Verse, of that Chapter; so that our interpretation according to the former rules, being framed out by the Spirit, is falsely called private, that same Spirit teaching us, which teacheth all the faithful.  
Secondly, It is excepted, 
Ob. 2.  that this is a detraction from the Church; I Answer, No, for any private man that believeth, is of the Church; and as the Church must try the Spirits, so must every believer, 1 Cor. 12.10. and 1 john 4.1. and as the Church hath the promise of the Spirit, so hath every believer; And this is a sure rule, the Spirit doth infallibly teach every one of Gods chosen, first, or last every thing needful for his salvation; he using such means as the Lord hath appointed, Philip 3.15. It is so in manners, therefore it is so in Doctrine; each being a part of the truth which God requireth, and which the Spirit leads us into, Psal. 25.5. lead me in thy truth, and teach me, for thou art the God of my Salvation; And Psal. 143.10. teach me to do thy will, for thou art my God: Every one of the faithful hath the Spirit to comfort them in their distress, to help them in their temptations, to persuade them to holiness, and why not therefore to enlighten, and teach them the truth.  
Ob. 3 Thirdly, It is excepted, how do you know whether such an interpretation, be from God's Spirit, or from your own fancy; for any Heretic can and will say as much as you: Answ. 1 I Answer, If the matter be necessary to salvation, the promise of God puts us out of all doubt, john 16.13. when the Spirit of truth is come, he will guide you into all truth: Secondly, hast thou sought and attained that interpretation by prayer? Then out of question the Lord will not give thee scorpions and poison, when thou askest fish; Errors, when thou askest the truth; Thirdly, doth it concur with the articles of faith not doubted of, than it is the truth.  
Object. 4 Fourthly, Is it not more likely, that a whole Church, specially the Doctors and Pastors of it, are so guided, than a particular man? and so are to be believed before him? Answ. Answer, yes, If they follow the former rules, and yet then they are to be believed, not so much because they are the Church, but because they are directed by those rules; sometimes one particular man or two follow these rules, but the present Church doth not; in this case the one or two are to be believed before the present Church, as in the time of Wicklife, Husse, and Luther, one or few then delivering the truth ought to be believed before the present Church, because they observed these rules: Sometimes the Church doth observe these rules, and particular men do so too; & then either they concur, and so the truth is directly delivered & received, or else, they dissent, and then rather follow the stream, than one or two, if there be no other reason to the contrary; For sometimes even in this case too, one man may see more than many; as Paphnutius in the Council of Nice: Again, sometimes the Church observes these rules, and some particular men do not so; In this case particular men are right Heretics and the other the true Church of God.  

Ob: 5.  Fifthly, It is Objected, that by this means we all rest on our own judgement, and so have no faith in God? Answ. I Answer, Our judgement in matters necessary to salvation, being wrought in us by the letter & sense of Scripture revealed by the Spirit, is not our own judgement indeed, but Gods; our frailties wherewith we are accompanied, are ours only, but we are endued with our judgement from God; so that we rest on God's judgement now, and not our own; Every man must have faith of his own, that is, though not of his own by working, yet of his own by possession and feeling, and therefore every man must have judgement of his own too; for faith without judgement, is blind presumption; And must I not rest on my faith in that sense? And why not on mine own judgement too; that is, on God's judgement, which he hath endued my mind and soul withal. Object. 6  
Lastly, it is objected, This is strange, say they, we hear them confess that every man, though he be never so much enlightened, yet he is subject to error; and yet every one of them assures himself (having one, Answ. no more warrant than another) that he is in the truth? I answer, so far as we have full assurance that we are in the truth, that is, in matters fundamental; so far we do acquit all the faithful from being subject to error finally; and therefore this is no strangeness at all. And so much concerning this point.   

The five and Twentieth LECTURE of the CHURCH.  
COncerning the power of the Church, we have heard that it reacheth to persons and things; for so we divided it for plainness sake; concerning Persons we have done; concerning things we have entered into them, and showed that the things wherein the Church hath power, are either matters of substance, or matters of circumstance; matters of substance, and that either touching Scripture, or besides Scripture; touching Scripture, and that either touching the authority, or sense of Scripture; Of these two last points we have spoken, namely, concerning the power of the Church, touching the authority and sense of Scripture: Now we are to speak of matters besides Scripture, 
Of the authority of the Church in matters besides the Scriptures, and what is to be held therein.  which is the last point concerning matters of substance; that is the point we are now to speak to, matters beside Scripture; for though in deed and in truth, there is nothing to be held in matters of substance in Religion, but what is sufficiently warranted by the Word, either expressly, or at least by sound consequence and deduction; yet because some have fond imagined, and confidently avouched, that such things there are, and that it is in the Church's power to ordain them: and because some churches have usurped and encroached upon more authority in this case; then ever was granted or commited to them from God; therefore in handling the authority of the Church, this point also amongst the rest, is needful to be spoken unto: Matters of substance in Religion are of two sorts, some concerning faith, teaching us what to know and believe; others concerning obedience, prescribing us what to do and practise, in each of these, the Church hath a great hand, where the light of Scripture goes before, and where she follows the Doctrine thereof accordingly; but where the Scripture is silent in any thing of either or both these kinds, there the Church must be silent too, and not desire to speak.  
We will deliver the matter plainly by way of observation, and that is this, namely, Doct. that the Church hath no power to decree and ordain any matter of substance in Religion, either for faith, or for obedience, without or beside the Scripture. The places that prove this point are of diverse kinds, for plainness sake we will reduce them to these heads; first, 
The places that prove this are of four sorts.  some places ascribe this authority to God alone: the second sort commends us to the sufficiency of the Scripture in itself; the third sort condemn all adding to Scripture; and the last sort condemn all Doctrine so taught.  
The first that ascribe this authority to God alone, 
First, such as ascribe th●s authority to God alone.  they are these. james 4.12. there is one Lawgiver, which is able to save and to destroy, and what is it to ordain matters of substance in Religion, but to give Laws? Laws I say, of the highest kind, such as we must live and be saved by; and who is it that gives these Laws? he only that is able to save and to destroy, for so the Lawgiver is there described, which being peculiar to God alone, he alone must be the Lawgiver; Now the Laws that God hath given, are contained in the Scriptures, which are therefore called the Word of God, because therein God hath delivered his mind and meaning, therefore besides those in Scripture, no other Laws are to be ordained for matters of substance in Religion: another proof of this kind, we have, Matth. 23.8, 10. Be not called Doctors, and be not called Master, for one is your Doctor and Master, and who is that, but Christ himself; Now what is it to be our Doctor and to be our Master? It is to teach us what to believe, and what to do, that we may be saved; therefore Christ being our only Doctor and Master, he alone is to teach and direct us in matters of Salvation: And in joh. 1.18. The Office of revealing God to man, is appropriated to Christ, he only declares him; and the reason is there employed, because he only came out of the bosom of the Father, and therefore he only knows the mind of his Father, and therefore consequently he only being of ability and authority to declare it; so that whosoever takes upon him to reveal any part of the mind of God, he must show that he comes out of God's bosom, else he neither must, nor can speak in this business, that Christ himself hath already revealed, that is, that which is contained in the Scripture; Now, that we may know that this Rule is inviolably to be observed, we must know, that all which ever had to deal in matters of salvation, were precisely tied and and confined to this scantling, both teachers and hearers; Teachers, they must teach nothing in this kind, but what Christ in his Word hath first taught: The Apostles, and in them all Ministers are forbidden to teach any thing but what Christ commands them, Matth. 20.28. that, and nothing besides that: yea, the holy Ghost, Christ's special and chief Deputy on earth, he is to receive of Christ, and to show that to the people, john 16.14, 15. he shall receive of mine, and show it unto you; And the Text saith in the 14. verse, that he shall glorify Christ in this, as who should say, if he teach aught beside, it were a dishonour and disparagement to the Lord jesus, much more, if any other should do so: and so the hearers they are tied to this scantling too; for so it was prophesied before, Deut. 18.15. The Lord thy God will raise up a Prophet unto thee, like unto me, from among you, even of your brethren, unto him ye shall hearken; And this Prophet is Christ, as the Apostle Peter proves, Acts 3.17. And this was after confirmed by a voice from heaven, Matth. 17.5. This is my well-beloved Son, in whom I am well pleased, hear him: And it is the mark of Christ's own sheep, that they will hear his voice, john 10.6.27. and his only, and not a strangers, that is, whatsoever is spoken not according to the voice of Christ in the Scripture: So much for the first sort of Scriptures. 
Secondly, such as commend unto us the sufficiency Script  The second sort that prove this point, are such as commend unto us the perfection and sufficiency of Scripture: for if the Scriptures contain all things necessary to salvation, than what hath the Church to do in such matters besides Scripture; the Church and the Scriptures stand in opposition in this point, for that sufficiency being granted to the Scripture, it disanulls all such power challenged to the Church: and that power being granted to the Church, disanulls that sufficiency of Scripture; but the Scriptures are sufficient as we will prove by these places following, john 20.31. but, these things are written that ye might believe, that jesus is the Christ, the Son of God, and that in believing ye might have life through his name. All things that Christ spoke and did, are not written, yet there is enough written for quantity, and enough for power, to cause us to believe, and so to believe, that we may have life through his name, and therefore sufficient enough for all matters of salvation, 2 Tim. 3.16, 17. The whole Scripture, saith the Apostle, is given by inspiration from God, and is profitable to teach, and to convince, to correct and to instruct in righteousness, that the man of God may be absolute, being made perfect unto every good work: here are reckoned up such special works, as are most effectual to teach both faith and obedience, and these are ascribed to the Scriptures: True, say the Papists, they are ascribed to the Scriptures, as being profitable to these, but yet not sufficient, yes, it is sufficient too, for it is so far profitable to every one of these, that thereby the man of God is made perfect to all good works: and is not this as much as if the Apostle had said, the Scriptures had been sufficient for every matter of salvation; and that he means so, is plain in the 15. verse thou hast known the Scriptures of a child, which are able to make thee wise unto salvation; so much for the second sort of Scriptures. 
Thirdly, such as forbid any addition to, or detraction from the Scripture.  The third sort are such as absolutely forbid any addition or detraction from Scripture, as in Deut 4.2. there is an absolute prohibition; ye shall put nothing unto the Word of God, which I commend you, neither shall ye take aught therefrom; and Pro. 30.6. put nothing unto his Words, lest he reprove thee, and thou be found a liar, Reuel. 22.18, 19 If any man shall add unto these things, God shall add unto him the plagues that are written in this book, and if any man shall take away, God shall take away his part out of the book of life, etc. Now than if the Church can decree any matter of salvation besides Scripture, and not add to Scripture, nor diminish from it, than they may have some colour for it, notwithstanding these prohibitions; but if that be impossible, as it is, than this is simply unlawful; The Apostle amplifies this point by way of comparison, Galat. 3.15. If it be but a man's testament, no man will add to it, much less to the Testament of Christ. The last sort of Scriptures are those that condemn all Doctrines so taught, either without or besides Scripture, Esa. 29.13. It is a sore complaint which the Lord takes up against the people there; because the Religion they looked to be saved by, was taught by the precepts of men, and Matth. 15.9. Christ utterly rejected this worship, as vain and hypocritical, when they teach for Doctrine men's precepts: and 1 Tim. 6.3, 4. 
Fourthly, such as condemn all Doctrine taught, either without or beside the Scripture.  If any man teach otherwise, and consenteth not to the wholesome Doctrine of our Lord jesus Christ, he is puffed up, and knoweth nothing; It is self-conceit and gross ignorance, yea, and not only when it comes from an ordinary man, but if it come from an Apostle, nay, an Angel, if they should teach any other Gospel, not only that is against this, but besides this which I have taught you (saith the Apostle) hold him accursed, Galat. 1.8, 9 So that if any, either Apostle or Angel from heaven deliver or teach any other Gospel, that is, any matter of substance in Religion, though it be but besides that which we have in the Scripture, they are accursed. And so much for the proof of the point.  
The reasons are many: And the first reason is drawn Reas. 1 from the nature of faith, which carries always a just correspondency to the Word of God, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God; Faith comes by hearing, of whose sayings, man's? No, but the Word of God; whatsoever God speaks, faith hears it, and most willingly and sweetly believes and embraceth it; but what any else saith, whether it be man, or Church, or Angel, as it is not powerful to beget saving faith; so also it is the nature of faith to refuse it, or, at least, to suspect it, because it is beside the Word, and God speaks it not.  
Secondly, The second reason is drawn from the state Reas. 2 of conscience, which is this, God hath endued our conscience through his mercy and ordinance, with that freedom and liberty that is in subjection to none, but to God only: and therefore whatsoever God commands or forbids, the conscience well rectified yields to it, acknowledging the authority of the speaker to be a binding Law, which necessarily must be obeyed; but when a matter is imposed by man only, without or beside the prescript of God, the conscience feels not the commanding power of God to oversway it, and therefore may, and must, and doth take the benefit of her liberty; and this is it the Apostle saith, 1 Corinth. 3.23. Be not the servants of men.  
The third reason is drawn from the property of the Reas. 3 things themselves that are to be believed, and they are matters necessary to salvation; and therefore we must have such a sure ground and warrant for them, as that we may be bold to hazard our salvation upon them; Now the Church being itself subject to error, where i● builds not upon Scripture, is unable therefore to afford any such warrant, therefore without and beside Scripture the Church hath no power in such things.  
Reas. 4 Fourthly, that which the Church doth herein in ordaning any thing in matters of salvation without or besides Scripture, she doth enjoin it with condition of damnation to those that do not believe and obey it; Let them be accursed that do it not: but damnation is not to be threatened by any, but those that have power to inflict it; but the Church hath no power of herself to inflict it: and therefore it is ridiculous in her to threaten it; The Church indeed threatens it in excommunications, but that is not of herself, but under God, and in his name; who is also able to inflict it, as he is to threaten it in his Word: but we speak here of matters besides Scripture, and therein the Church hath no power at all to inflict (no not instrumentally in the lowest degree) therefore not to threaten damnation; and so consequently not to decree any such things.  
Reas. 5 The fifth reason is drawn from a rule of proportion in like cases; Christ himself, when he came to teach salvation, spoke nothing but from the father, john 12.49, 50. and whatsoever the Spirit doth teach, he received it from Christ, john, 16.13. If Christ do tie himself to teach those things, and nothing but those things he received from the Father, and the Spirit nothing, but those things he received from Christ; then I hope the Church hath not greater liberty in respect of the Scripture, than Christ in respect of his Father, and the Spirit in respect of Christ: Therefore as Christ spoke nothing besides that he heard of his Father; and the Spirit nothing, but that he received from Christ; so by proportion the Church is to speak nothing in matters of salvation, besides Scripture.  
Reas. 6 Sixthly, the Church is to do nothing herein, but by direction and assistance from the Spirit, and as it is horrible presumption to say the contrary: so the Papists themselves sometimes ingenuously confess, that the Testimony o● the truth, consists in the holy Ghost, 
Rhemists 15, Acts ●.  and the Prelates jointly, so that it is not in the Church alone without the Spirit: And what; doth the Spirit teach the Church any new Doctrines or Revelations? No, but that which Christ hath revealed before. If ye compare john 14.26. with john 16.13, 14, 15. you shall find that the holy Ghost, whom Christ promiseth to send, shall teach all things, that Christ hath taught; which being the same which is in the Scripture, than the Spirit teacheth the Church nothing besides Scripture: And so the Church is able to decree nothing besides the Scripture, because she is able to do nothing without the Spirit.  
Lastly, when things are decreed by the Church, are Reas. 7 we to receive them hand over head, or upon trial and examination? If ye say, ha●d ou●r head, without examination, that were a graceless speech, and utterly unlawful, being against the rules of the Word, 1 Thess. 5.21. Try all things, 1 john 4.1. Try the Spirits; If then they must be received upon trial and Examination, how must they be tried and by what rule? Either by the judgement of the present Church, or by the Scripture; If ye say by the Church, that were to make her judge in her own cause; than it must be examined by the Scripture, as the men of Berea did Paul's Doctrine, Act 17.11, they searched the Scriptures daily, whether the things were so as he taught; So the things the Church decrees, must be tried by Scripture; and if that cannot approve them, as being not there found, they are to be rejected and the authority of the Church in imposing them to be disclaimed: So we see in reason, that the Church hath no power nor authority to decree anything or matter of substance in Religion ●yth 〈◊〉 faith o● for obedience, without or besides Scrip●●●.  
The ●irst vs● 〈…〉 of reproof of sundry Popish practices and positions, not to name all; For indeed if this point be well understood, it razeth and over throweth the very foundation of Popery; Here than we see, first, that the Church cannot coin any new Articles of faith; why, is any man so graceless to do so? yes, the Papists do so; And howsoever many of them will not seem to favour it in word, yet their practice makes them guilty of it: 
The Papists say the church may coin new articles of faith.  Pope Pius the fourth propounds a Creed, and ties his children, the Papists, to it, wherein, after he had set down the twelve articles contained in the Nicene Creed, he addeth twelve more of his own, concerning traditions & Purgatory, etc. And these he will have acknowledged, and undoubtedly believed as the former; and is not this to coin new articles of faith? Ob. But say they, why may not we do so, as well as you that have your articles of Religion, and all reformed Churches have their several confessions, wherein there are many things besides those in the Creed, and yet professed and believed, Answ. as well as they; I Answer, It is not a like comparison; for we, though we do believe many things that are not in the Creed, yet we believe nothing besides Scripture; and that which is sound proved by Scripture, is to be believed as well as that in the Creed: But theirs are such for the most part as have little or no show of Scripture for them, but are matters besides Scriptures, which they obtrude on the people merely, or at least principally by the authority of the Church: But hath the Church than no authority about Articles of Faith newly to be made? 
What authority the Church hath about articles of Faith.  I Answer, No, But only as thus; if any article hath been neglected, obscured, and lain hidden in former times, (the places of Scripture whereon it is grounded, being not well understood) then the Church hath power to declare and publish it, upon the better understanding of such places, 
Hyper 6●. Hyper 54.  as it is proved by; And this is not to make new articles of faith, but to revive and renew those that were before, and that not beside the word, but with and by the word. This may be cleared by an Instance, The article of justification by Faith, had lain hidden for many years before Christ came, but when Christ and his Apostles came, they revived it, and yet made no new article of it, but the same that was taught from the beginning of the world: to come nearer home; After that this doctrine was again obscured & lay hid for many years, till it pleased God to raise up Luther, and others, which brought it forth, to that clear light, that it was in in the Apostles times; And is this to make new articles? No, but to revive and to bring to light that which had lain hid a long time; And thus far the Church may go, and no further. The second Position is this, that the Church cannot make any book to be Canonical Scripture, 
Secondly that the Church make any book to be Canonical Scripture. Which the Papists hold this confuted by diverse reasons.  which is not so of itself; For this is to ordain and decree matters of substance in Religion besides Scripture: But do the Papists do this? yes, they do, and, therefore are here to be reproved for it, as being utterly unlawful for them so to do; For first, the number of Canonical books are certain, as themselves confess, and therefore no authority can admit more. Secondly, if the Church hath power to make books that are Apocrypha, Canonical, then also she hath power aswell to reject some that are Canonical, for he that hath power to build, hath also power to destroy; And what were this, but for the Church to maim and mangle the Book of God as she list herself? what an horrible wrong were this to God? Thirdly, the sheep of Christ hear his voice, they do not make or frame it: Lastly, as a Gold smith takes a piece of gold, and tries it whether it be right or counterfeit by the touch stone; and before he finds it to be true Gold, he doth not make it true Gold; for if he find it to be counterfeit, all the Gold smiths that are cannot make it true; so must the Church cry which are Canonical books by the Scripture, and not make any so of herself, for this she cannot do.  

Thirdly that the Church hath power to devose, add, diminish, or alter any part of God's worship.  The third Position is this. That as the Church cannot make any book Canonical which is not so of itself, for she hath no power to devose, add, diminish, or alter any part of God's worship; outward passages of God's worship are much in her power, as we shall see hereafter, but that she may ordain any part of his worship besides Scripture, or affix remission of sins or other supernatural effects to the observations and ceremonies which she deviseth, all this is but will-worship hateful to God, and expressly forbidden, Col. 2.23. 
which the Church of Rome hath done proved by divers things.  Intolerable hath been the presumption of the Church of Rome in both these; For first, they have ordained besides Scripture Images, satisfactons, new Sacraments, new intercessors new propitiatory sacrifices, and sundry other parts of God's worship and service; Secondly even to ceremonies of their own devising, as to cross, processions, ringing of Bells, penance, and such like, they have ascribed forgiveness of sins, driving away of Devils, and such like, gracious effects wherein consists no small part of God's worship. The fourth point is concerning the customs of the Church, 
Fourthly, concerning customs.  custom we know prevails much in matter of practice, and many times they are very approvable, and not to be varied from, but upon good occasion; yet in matters of Religion, yielding to customs hath bred much inconvenience; as we see amongst us profaning the Sabbath by playing and walking in the streets and in the fields after the exercises, is grown to such a custom; as that men think it no sin, and so in other things: And to speak plainly, customs are but a carnal motive, apt to over sway the natural man; but of themselves besides Scripture, they are no spiritual motives to the true Believer; 
The father's judgement concerning customs.  The ancient fathers tie up customs in Religion thus short, that they must be agreeable to the truth; so that where truth and customs agree; there they are to be admitted, else to be rejected; Now what is truth? Our Saviour saith, God's Word is truth, john 17 17. then if there be any customs in matters of Religion besides the Scriptures; which are the truth, they must be abolished, even by the judgement of the Fathers, whom the Papists would seem to allege for these things; yea, but say they, the Apostle Paul allegeth custom 1 Cor. 11.16. but how doth he allegeth them? Against contentions, because contentions are against the Word of God, so that custom besides Scripture, is nothing worth. The last point is for matter of traditions; 
Fifthly concerning traditions.  Traditions are one mine Pillar of Popery, and if they leave them once, they will quickly leave their Religion too; Now if we understand traditions in a general sense; It intends the whole Doctrine of Salvation, which from time to time hath been delivered from the fore fathers, to the children of the Church; 
How and in what sense tradition is to be received.  And so we willingly embrace traditions, as being the Doctrine contained in the word and so the speeches of many of the ancients are to be expounded, and do make for traditions: But in the particular sense, as the Popish Church intends: them, that is, unwritten verities, and matters besides Scripture, than so there is no building on them; If they be verities, it is more than we know, and being unwritten, we have no warrant to receive them: 
Answers to the Popish tenant concerning tradititions. Answer. 1. Ob.  to his point we say, first, either there were no such traditions at all, or secondly, if there were, yet they were needless, considering the sufficiency of the Scripture; thirdly, if they were needful, yet they were uncertain; lastly, if they were certain, yet certainly they were but the words of men, and not certainly the word of God: First either there were none at all. I mean for matter of substance, yes say they, for substance; ye have something by tradition; as the Baptism of Infants, the change of the Sabbath, and that so many books are Canonical Scripture, etc. We Answer, we have not these by tradition, 
Answer wherein is showed that the Baptism of Infants, the change of the Sabbath, and that so many books are Canonical Scripture, and are not had by tradition, but proved by good consequence out of the Scripture.  for they may sufficiently be proved by good consequence out of the Scripture, As first for the Baptism of Infants, we have the example of our Saviour in Mark 10.14. And secondly, for the Canon of Scripture, we have that place, 2 Tim. 3.16. the whole Scripture is given by Inspiration from God, etc. yea, but what place in the word saith, that so many books are Canonical: I Answer, every book bears witness of itself, and this place of them all, that they are Canonical: Thirdly, for the change of the Sabbath, we have, Reu. 1.10. where it is called the Lords day, so that we have Scripture enough for these things to satisfy an humble minded man, that is not contentious. Secondly, if there were any such, yet they were needless, for supposing the sufficiency of Scripture (which we have proved before) what need unwritten traditions besides Scripture; 
Answ. 2.  Indeed, before the Word of salvation was committed to writing, It was needful that it should be delivered by word of mouth from man to man; but the word being now written, and having been now written these 1610. years, and as much written, as ever shall be, what have we to do with traditions besides Scripture? 
Answ. 3.  Thirdly, if they were necessary, yet they are uncertain, for how shall I know that the Apostles delivered aught by tradition, or that the Churches after them, be they either de facto or de iure; 
Their proof out of 2 Thes. 2.15. Answe-  For that which is alleged from the Apostle in the, 2 Thess. 2.15. keep the Instructions ye have been taught either by word or by Epistle; whereupon they say, the Apostle left traditions and Epistle I Answer, these words do not imply any diversity in the things he taught, but only in the manner of delivery; 
Answ. 4.  look what he preached, he writ. And whatsoever can be alleged for the Churches after them, is but the testimony of man, we must know it by history, and what certainty is there in that to repose my Salvation upon: Lastly, if they were certain, yet all this while they were but certain the traditions of men, and certainly not the Word of God; And therefore here is the damnable presumption of the Papists, that they by name call them the Word of God unwritten, & equal them both in authority to bind the conscience, & in necessity to be believed and obeyed with the written word; common sense and reason which is endued but with the least touch of Religion, will easily decide this controversy: If we add here to determination of counsels, consent of fathers, decrees of Popes, and other patches and feignings of Popish Religion, the conclusion must be this, that either there were none such; or if there were, they were not beside Scripture; but according to it; or else if they were besides Scripture, than they were no matter of substances nor Salvation, nor to be received as such.  
The second Use, is for Instruction to teach us what Use 2 it is that our faith must be framed by, and what every truth is to be tried by; And that is the Scripture, the written Word of God, and nothing else; 
The scripture the so only rule of saith acknowledged to be by all Churches generally.  The Scripture is the only rule of Faith, and of obedience, what it teacheth must only be believed, and what it commands must only be obeyed, and nothing else as necessary to salvation; And generally all Churches acknowledge the Scripture to be the canon; yea the Popish Church to his day retains the name, though they cast it out at the backgate, yet at the foregate they take it in; the Canon, that is as much to say as the rule: Now what is to be done with a rule? All things are to be fitted to it, and not it to any thing; Carpenters and Masons, they fit their timber and stone to the rule, and not the rule to the timber or stone; so than the Scripture being the rule; whatsoever is to be believed or obeyed, must be squared by it; and look how much it comes short or goes beyond, or misseth on this hand or that of the rule; so much it comes short of true saving faith and obedience, and so much we go out of the way of Salvation; therefore cast away all other measures as crooked, traditions, customs, etc. and stick fast only to this rule, as to the perfect square of all Religion, we must put nothing to God's Word, nor take aught there from, this the Lord himself commands Deut. 4.2. and 5.32.35. Secondly, as this is the rule of faith, so it is the trial of every truth; the Scripture is the only touch stone of truth: if Paul teach the truth, 
Secondly the Scripture is the only trial of every truth.  it must be tried by the Scriptures Act 17.11. Let heathen men bring their Paganism, the Turcks their Alcoran, the jews their Talmud, the Papists their Catechisms, counsels, customs, and traditions to this touchstone, and this, this will show them all to be stark counterfeits, very dross and filth: not worthy to be once looked after, much less to be esteemed the precious golden truth of God, that souls should be saved by. Lastly, yet mistake not, as to think that all matters of substance and salvation were expressly in the word, 
How every matter of substance is to be found in the Scripture. Concerning Churches power in matters of circumstance, and they are of two sorts, one of miracles, and what is to be held concerning the same.  that is, by name, and in so many words, as we are to apprehend it, but at least by consequence, and to be deducted by sound and sanctified reason, applying it to the circumstances of the Text, and to the analogy of faith. And so we have finished those things that concern matters of substance.  
We come in the next place to matters of circumstance, and these are of two sorts, either miracles or discipline: either miracles; for indeed it is a part of the power of the Catholic visible Church, as it contains altogether from the Apostles themselves down to our times, for with them it was an ordinary thing to do miracles, Matth. 10.1. Our Saviour gave them power against unclean Spirits to cast them out, &c: and Mark 16.17. and 1 Cor. 12.9.10. to another is given the the gifts of healing: to another the operation of great works, by the same Spirit: And it was very necessary at the first planting of the Gospel, that they should have this power, for the confirming of their office, and authority, that planted it: but now there is no use of miracles, their Doctrine and writings being sufficiently confirmed already, and therefore that power is restrained; and what Church soever challengeth this power, 
Secondly of discipline, and this is of two sorts: either matter of discipline, which is spoken of before, or secondly, matter of ceremonies, and what the church hath power to do therein.  may justly be censured for Anti-christian, spoken of in the 2 Thes. 2.9. Secondly, or Discipline, and that is of two sorts, either matter of Government, or matter of Ceremonies; of the first we have spoken already; of the second, we will speak a word; by Ceremonies we understand the time, place, and gesture to be observed in God's worship and service; we will contrive the whole business into this observation:  
Every particular visible Church hath power from God, to ordain some outward Rites and Ceremonies for the outward carriage of God's worship within that Church or Congregation; Mark the parts of the Note: Doct. First, I say, every visible Church, for the invisible not being contained within the bounds of any one settled outward state, can have no such orders: Secondly, I say, particular, for besides that a general visible Church cannot so be properly assigned to a place; and if it were, yet being of so large an extent, as commonly it is, it cannot be brought within the compass of the same outward Rites: Thirdly, I say, hath power from God, to ordain Ceretaine Rites: Fourthly, I say, for the outward carriage of Church business, for they have nothing to do with the Inward man: Fifthly, I say, they must be within that particular Church, for one Church is not to prescribe another what they should do, except their case be very like, and that there be a willingness in the Receiver: So the Note is clear; we come to the proofs, Acts 15.1, 2. In the Church of Antioch, there was a matter in question, as touching Circumcision, an outward Ceremony; the Apostles being then at jerusalem, were by the consent of the Church of Antioch, consulted withal about it; and accordingly they deliver their judgement in the 23. verse, etc. And therein show their power, and consequently the power of the Church after them (for the causes being perpetual, the course must be perpetual too) and they show their power both in disannulling some Ceremonies, as Circumcision, vers. 10. as abstaming from meat offered to Idols, and blood, verse 20. which were certainly things in their own nature indifferent, as the Apostle shows of meats, 1 Corinth. 8.8. And yet all this they did with the assistance of the holy Ghost, verse 28. and that only in things needful, as in the same verse; and this they did not so much for the thing itself, but for the avoiding of offence: And so in the 1 Cor. 11.2. etc. where the Apostle mentions the ordinances, which he had delivered them already, which are generally understood of matters of order and decency, and the circumstances make it plain enough, for after verse 3, etc. he delivers them other ordinances keep, which he had not delivered them before, concerning the uncovering of the man's head, and the covering of the woman's head, which were things indifferent in themselves, yet for comeliness sake, he doth there enjoin them: and verse 20, etc. he delivers certain other ordinances, concerning the outward carriage of God's worship in the Lord's Supper, as their tarrying one for another, eating before, etc. verse 33.34. And whereas many other things were out of frame with them, he promiseth in the end of 34. verse, to order the rest at his coming to them, where it is clear that the ordering of things concerning the outward carriage of God's worship, is in the power of the Church itself; for still the Rule holds, that the disease continuing, always requires a continual reamedy from time to time: So in the 1. Cor, 14.26, 40. The Apostle would have all things done decently, and in order: he gives them this general rule for matters of Ceremony, and they must draw particulars accordingly, and this Rule holds as well for the Church now, as then; there being the same necessity, there must also be the same power: So the point is plain, that every particular visible Church, hath power from God to ordain certain outward Rites, etc.  
The reasons to prove this point are these: First some Reas. 1, Ceremonies are necessary in every Church, no Religion can possibly be carried without some outward Rites and Ceremonies; Now, who shall ordain these but themselves, as best knowing their own State: As in a private family, who shall ordain orders for it, but those of the Family.  
Secondly, no Rights are universal, to hold every Reas. 2 where in all Churches, no, that is impossible, because diverse Churches are of diverse states; and therefore every Church must have power to ordain Ceremonies for themselves.  
Thirdly, no Ceremonies are perpetual in one and the Reas. 3 same Church, every Church in time differing from itself by the change of occasions and states, and then the Ceremonies which they had before, are not fit for them now, and therefore still they must have power to ordain, as their state shall require.  
Lastly, if a particular Church hath not power to ordain Reas. 4 certain Rites, the Church under the Gospel is inferior to that under the Law: For that was provided for in this kind, by the Lord himself, and that in particular: But the Church now is not so provided for of him: If any say it is, let them show where; therefore it must needs be, that he gives the Church now power to provide for themselves in this kind.  
The uses are these: First this teacheth the Church to Use 1 take the benefit of this authority that God hath given them; but you will say, the Church is ready enough to take their liberty herein: and therefore they had need to be bounded and bridled that they go not too far, either for multitude, unprofitableness, superstiton, or the like. The limits and bounds therefore, that every Church is to contain themselves within, in ordaining Ceremonies, 
The bounds the Church is to keep in ordaining matters of ceremony. 1. 2.  are these: First they must do nothing that is opposite to God's Word, Secondly, they must have no opinion of God's worship placed in them, as the Surplice and the Cross, if the Church so enjoin them, it makes them unlawful; If they have been abused so heretofore by the Papists, that is not their sin now, take away the abuse, and the things may still be imposed and put in practice: Thirdly, we must have an eye to do all to God's glory, 1 Cor. 10.31. Fourthly, they must be done without scandal or offence, as much as possibly may be, the Church must be wary herein, for though all things be lawful, yet all thing are not expedient, 1 Cor. 10. 23, 32. Fifthly, all things must be done to edification 1 Cor. 14, 26. Lastly, all things must be done decently and in order, 1 Cor. 14.40. as in Exod. 28.40. Aaron's sons must have Coats and Girdles, and Bonnets made them for glory and beauty; which being the end that the Lord in the Legal Ceremonies did aim at, it must needs be our end also in the like cases; and thus the Church may safely ordain Ceremonies.  

Use 2.  The last use is to teach us, that if we live in a Church, where such things are ordained that are not simply unlawful, we must take heed that we resist not this power, or the things thereby ordained; Bridle thyself from dislike, specially from refusal, yet yield with some persuasion of conscience, take such a course whereby thou may'st obey the Magistrate and the Church, and yet not offend the weak, herein is wisdom, yet rather obey the Magistrate, though with offence, for here disobedience is the greater sin, and so takes away the sin of offending the weak; and indeed in this case, I give none offence because my hands are bound, and I have no liberty to do otherwise: but what if a man be not persuaded of these things, What is then to be done? must he separate from the Church? No, first, they must labour to be better informed: secondly, they must resolve to bear with a great deal, rather than to make a rent in the Church: thirdly, suffer thyself to be overborne, in things indifferent, by the authority of the Church, till thou beest able to prove it simply unlawful, or to show that there is greater scandal in the use of it, then in disobeying the voice of the Church, and of the Christian Magistrate; I know that it is sin to disobey the Christian Magistrate, except I know that God commands the contrary: Now in these indifferent things, I do but fear, I do not know that God commands the contrary, to that which my conscience is doubtful of; now shall I run into a known sin, because I would avoid a sin only feared? So much shall serve for this point: And so we have finished the eight point, concerning the power and authority of the Church.   

The six and twentieth LECTURE of the CHURCH.  
YOu may remember that 9 points were propounded to be spoken to concerning the Church, 
1. The ninth general point concerning the Church, viz. the application of all that hath been spoken to all visible Churches in christendom that I know of.  whereof we have already handled 8. of them: And now we are to speak of the ninth, and that is the application of all that which hath been spoken to all visible Churches in Christendom, that I knnow of; those Congreagtions that profess not Christianity, we meddle not with: The Pagans that profess heathenish Religion, no, Christian; the jews that profess the Law and not the Gospel: the Turks that profess that abominable Idol Mahomet, and not the Son of God, jesus Christ, these we have here nothing to do with; they are utterly excluded from the outward name of a Church; as being assemblies quite of another kind; they have no Christ, not somuch as in outward profession, and therefore are no Church at all: It is the Christian assemblies, that is, those that profess the faith of Christ crucified, that we are here to speak of; you shall understand that the Doctrine concerning the Church, whereof I have spoken, hath been so plainly and fully delivered, that if it be rightly understood, it will easily apply itself to all Christian Churches in the censure of those that are Religious & judicious: but yet because diverse Christian Churches are of diverse conditions, differing one from another, as well in time, as in place; and because the chief reach of this whole discourse, both in teacher & hearer is this, to see how we may justify our standing in the present state of this Church of England; therefore for your better direction, both to help your judgement concerning other Churches, and to settle your resolution, 
The general division of all churches that have been, or are since our Saviour's time into Eastern and Westenrne, and this according to their situation. Secondly, according to their language and so some be greek and some latin Churches.  touching the goodness and soundness of this Church that we live in. I will endeavour (God willing) to make application of that which hath been spoken, as to all Churches in general: so more particularly to this Church of ours: The general division, of all Churches that either are or have been since our Saviour's time, is twofold: First, according to their situation, and so some are Eastern, and the rest Western Churches: Secondly, according to their language, and so some are Greek, and some Latin Churches. And because the most famous of the Eastern Churches used the Greek tongue, therefore usually the Eastern, have been called the Greek Churches: and on the other side most of the famous Western Churches have used the latin tongue, and have therefore been called the latin Churches: The Eastern Churches have the precedence both for time and order▪ and therefore we will speak first of them; but because some both Eastern and Western Churches have been Heretical and Schismatical; 
Whether Schismatical or heretical Churches may be accounted true visible Churches. What a Schismatic church is.  therefore this general point offers itself by the way to be discussed, viz. Whether Schismatical or Heretical Churches may be accounted true visible Churches; which general being cleared, will give great light to the right censuring of particular churches: First, for Schismatical Churches, that is, such as embrace and profess the common saving faith of the Catholic Church; but yet have separated themselves from the outward communion of those particular visible Churches, that sometimes they have been, and should be members of; the cause of such Schisms is sometimes pride, discontent, weakness, wilfulness, pretended zeal, a factious spirit; always it is Satan's instigation, and man's acceptation: whatsoever the cause be, and how great soever the Schism be, though they be justly condemned as Schismatical, in regard they are rend from the outward fellowship of such visible Congregations, as they belong unto, yet because they hold correspondency with the Catholic Church in matters of saving faith, and accordingly profess the same, they cannot be denied to be true visible Churches: Such were the Donatists of old, and such are the Brownists at this day: But you will say, Ob. Thus we give them great vantage, and cause of rejoicing, for they utterly deny us to be a true Church, and therefore we accounting them to be such, the standers by may think it safer to be of their Church, then of our; theirs being confessed to be a true Church, even by their enemies themselves, and ours being not so confessed to be a true Church by them: I answer, Answ. that they deny us to be a true Church, the greater is their sin, and it makes their Schism the more damnable; that we acknowledge them to be a true Church, and call them brethren, it is our ingenuousness and charity: and the standers by, if they have grace and Religion, should rather join with us, we so lovingly and charitably carrying ourselves, like to Christ our head, even to our reviling adversaries, then with them that are so bitter & uncharitable censurers, and merciless judges of us; They know we believe in Christ jesus, and in him crucified, as our only Saviour, & they have been baptised in our Church into his name, and they do not yield to be rebaptized, by which very practice of theirs, they acknowledge that which in words they deny, namely, that we are a true Church: for there can be no true baptism administered in and by a false Church; where there are true Sacraments, there is a true Church, as we shall hear further hereafter: 
Heretical Churches. First, what they are, and when any particular man is to be reputed an Heretic.  So much for Schismatical Churches. In the second place, we come to Heretical Churches, and they are such as hold, and stiffly maintain any material point in Religion, contrary to the common faith of the Catholic Church: a particular man is not to be reputed an Heretic, except he join with his error, obstinacy, and that he wilfully persist therein, against the admonitions and allegations of the Church; and so a Church is not to be reputed Heretical, till they be obstinate in their error; and this obstinacy must be in all, or, at least, in the chiefest & greatest part of them, so that none of note amongst them do testify their dissent from them, nor oppose themselves against their heresy; but if any of note be found amongst them, though but few that do openly contradict the rest, that Church, till separation be made of the sound from the unsound, is rather in charity to be well thought of, because of the right believers, then in zeal to be utterly condemned as heretical, because of the misbelievers, though they be the greater part. Now Heresies are of two sorts: 
Heresies of 2. sorts: first, such as overthrow the foundation.  first, such as directly overthrow the foundation: secondly, such as affirm it in express words, but yet hold some cross positions, which by necessary consequence do overthrow it. That we may the better understand this, we must know what is the foundation, 
What this foundation is.  and that is jesus Christ, God and man, the only Saviour of the world, as he is revealed in the Scripture, for so the Scripture propounds it; First that jesus Christ is the foundation; the Apostle saith, 1 Cor. 3.11. other foundation can no man lay, then that which is laid, which is jesus Christ: Secondly, jesus Christ God, the foundation, Mat. 16.16, 18. And Simon Peter answered, thou art Christ the Son of the living God. And I say unto thee, thou art Peter, and upon this Rock will I build my Church; In both which places he is expressly spoken of, as the foundation: Thirdly, jesus Christ man, the foundation, 1 john 4.2. Every Spirit, that confesseth that jesus Christ is come in the flesh, is of God. And there by implication he is spoken of, as the foundation too, for they that so believe, are of God, as who should say, they are within the foundation; and contrarily, they that do not so believe, are not of God, Vers. 3. that is, are not within the foundation: Fourthly, Christ the only Saviour of the world, the foundation, Acts 4.12. neither is there salvation in any other, for among men there is given none other name under heaven, whereby we must be saved; And there he is spoken of expressly, as the foundation, for look in the 11. Verse, and it is said, he is the stone cast aside of the Builders, and is become the head of the Corner. Lastly, Christ the foundation, as he is revealed in the Scriptures, Colos. 2.7. rooted and built up in him, and established in the faith, as ye have been taught, that is, in the word, for this is as truly a part of the foundation, as any of the other; and therefore the Scriptures elsewhere, by a borrowed kind of speech, are called the foundation itself, Ephes. 2.19. And are built upon the foundation of the Apostles and Prophets, etc. for it is not enough to Salvation, to believe the former of the definition, without this clause, as making a full and complete description of the foundation; to say that jesus Christ God and man, the only Saviour of the world, is the foundation, is not enough; unless this be added to make it complete, as he is revealed in the Scriptures; for they teach concerning him, his Nature, Offices, Birth, life, Death, and Resurrection, &c: And therefore the Layers of this foundation make the Scriptures the rule or line that they work by, they proved that which they taught by the Scriptures: So the Apostle Paul, Act 26.22, 23. witnessing both to small and great, saying none other thing, then that which the Prophets and Moses did say, should come, that Christ should suffer, &c: And Act 28.23. he expounded and testified the kingdom of God, persuading them concerning jesus, both out of the Law of Moses, and out of the Prophets; And 1 Cor. 15.3.4. I delivered unto you, first of all, that which I received, that is, how that Christ died for our sins according to the Scriptures, &c: And so Apollo's, Act 18.28. mightily convinced the jews, and that publicly, showing by Scripture that jesus was Christ; still the Builders made the Scriptures their rule and line whereby they taught; And this foundation in Scripture, is sometimes set down in fewer words, as in the 1 Cor. 2.2. jesus Christ and him crucified: sometimes in more words, as in the 1 Tim. 3.16. great is the mystery of godliness, God was manifested in the flesh, justified in the Spirit, seen of Angels. preached unto the Gentiles, believed on in the world, and received up into Glory; But this is the substance of all, jesus Christ, God and man, the only Saviour of the world, as he is revealed in the Scripture, the shortest is intended by the holy Ghost, and so it is to be understood of us in this largeness, and the largest is sufficiently comprised in this shortness; And that this is the right foundation of the Church; first, appears plainly by the difference between Christians, and professors of other Religions; If a Gentile or Pagan dispute with a Christian, how happiness is to be attained? We say, by jesus Christ; they will reject him and say, there is no Christ, and the ride us, to think that he can make us happy: So let a jew and a Christian dispute about happiness; we say, by the true Messiah, jesus Christ, as he is thus revealed; They say, by the Messiah, but this jesus thus revealed, say they, is not he, look into, Act 25, 13. to 19 the matter there in question is this very foundation, jesus; and there is a Gentile Festus speaks scornfully of him, & there are the jews denying him, and opposing against him, and there is Paul a Christian, professing and avouching him, and that no doubt, as he was revealed in the Scriptures, for that was always his manner before. The like in effect we have in the 1 Cor. 1.23.24. there the jew and the Gentile, and the Christian, they all fight about the foundation, Christ, to the jews he is a stumbling block, to the Grecians foolishness, but to them, that are called, the power of God to salvation, saith the Apostle; So we see plainly; this is the foundation, jesus Christ, God and man, the only Saviour of the world, as he is revealed in the Scripture: The resolution than is this, 
Resol.  those heretical assemblies, 
Those that deny directly this foundation or any part thereof cease to be Christians and are no more visible Churcher.  that directly deny this foundation or any part thereof, cease to be Christians, & are no more visible Churches; But those that directly affirm the whole foundation and every part thereof, though they do hold some erroneous Positions, whereby they overthrow some part of the foundation by necessary consequence, are yet to be held true visible Churches. Mark the terms of the Resolution, there be many byways there is but one right way; It is easy to miss of the right way, hard to hit it; to deny directly any part of this foundation, is enough to make such persons no true visible church; but to affirm one part, 
The Greek Churches be here spoken of, and what wear to think of them 1. of the Greek Churches generally disperse in most at the Eastern parts of the world,  is not enough to make them a true, visible Church; But they must affirm the whole and every part of the foundation.  
Now than we are to speak of the Churches according to their divisions; And first of the Greek Churches they are generally dispersed in most of the Eastern parts of the world; And to speak plainly, God hath in some sort even a visible Church dispersed in every part of the world at this day. Those that are most remote from us in the Easternely parts of the world, are comprehended under the name of Greek, or Eastern Churches because though neither their language be Greek, nor their situation altogether Easternly; yet they have received their faith, for the most part, from the Greek Churches: There are Christians amongst the East Indians, there are some there, making public profession of the faith of Christ, as others do of judaism and Mahometisme, etc. whether they be the beginnings of faith, as being but lately planted amongst them; or the remainders of faith, as being planted of old; I am not very certain, 
Ortelius 100 Ortelius 97. 98. 108.  nor is it much material; so long as they believe in Christ crucified, and profess it so far as the Lord hath revealed unto them, why may they not be acknowledged for true visible Churches: In Russia, there are many professed Christians, that are after the manner of the Greek Church, they are full of Ignorance and superstitions; the Lord enlighten them, and purge them, yet professing Christ crucified their only Saviour; though by some consequences, as mediation of Saints, they deny it, they are not to be denied to be true visible Churches; And so in Ethiopia, there are found great store of Christians, who though they be circumcised, and tainted with many gross errors, yet holding, the foundation, Christ crucified for their Salvation, may justly be acknowledged true Churches: And so in many other Easternly countries, as in Persia and Assyria, there are many Churches of sundry names, as the jacobites, minorites, &c: but most of them are nestorians, as being suspected to hold with Nestorius, that there are two persons in Christ, which yet they have quitted themselves of; And they were only so called, because they opposed most vehemently against the contrary error of Eutychus, who held confusion of natures in Christ. In Armenia likewise are many Christians, who are generally held to be Eutychans, but they have also cleared themselves; but because they opposed the Council of Chalcedon, which condemned that heresy: All these believe and profess Christ crucified, and therefore howsoever all of them are either corrupt, persecuted, scattered, or disorderly; yet far be it from us to deny them to be true Churches of God: let us esteem them as brethren, and magnify the Lord for them, and let us pity their defects, and rejoice at their graces; And let us entreat the Lord for them, as the Church in Cant, 8, 8. did sometime for us; Let us pray to God to perfect the beginnings of some of those Churches, to build up the ruins of others, and to purge away the errors and corruptions of them all, that so if it be his blessed will, they may be glorious and flourishing Churches even in the eyes of the world: And so much of these Churches that are generally called Greek Churches.  
Now we come to speak of those which are more particularly and properly called Greek Churches, 
Secondly the Greek Churches which are more particularly and properly so called, and what we are to hold of them, delivered in an observation. Doct.  lying in and about Greece; And these are more particularly to be spoken to; And therefore we will handle them by way of observation, which is this, namely; That the Greek Churches even as they stand at this day, though they live under the miserable slavery of the Turk, yet are to be accounted true visible Churches: we will take our pattern by that of Constantinople, where there is a Patriarch at this day, who hath answered the Objections both of the Protestants and Papists to their Religion; Now there is a true Church, First, because they affirm the foundation and every part thereof: Secondly, their errors do not directly overthrow the foundation, nor any part thereof: For the first, they hold so much of the right Catholic faith, as may justly entitle them to the name of a true Church; The whole Creed that we profess, they retain also; In the interpretation of some points they differ somewhat from us, but in the main substance they agree, holding the foundation firm and sure, Christ jesus God and man, the only Saviour of the world, etc. they renounce the head-ship of the Pope, and many other points of Popish Religion; They submit themselves to the direction of Scripture, though the interpretation thereof they would fetch most willingly from their predecessors, the Greek fathers, of whom some being more sound, others less, their Religion is not so sincere as it should: Therefore the second part of the proof is, whether their errors be such as directly overthrow the foundation, or any part thereof; They are tainted with the errors of free will, Intercession of Saints and Transubstantiation, and some other Popish opinions, which yet they do not maintain altogether so obstinately as the Romish church doth: 
The main error of the Greek Churches.  But their main error is, their denying of the holy Ghost, to proceed from the Son, from the Father they acknowledge, and by the Son; but from the Son, this they expressly deny; Now we know that the Doctrine of the majesty of God himself in his nature, and in his persons, is a most profound and principal point in Religion, and very warily to be considered of, Every error therein being dangerous and fearful, and near to blasphemy; And this very error, haply, if it be throughly sifted, will be proved, to overthrow by consequence the foundation; yet seeing first, it doth not directly overthrow any part of it, and seeing, secondly, we hear they do not either absolutely oppose herein to the known truth, or omit the search of Scripture for it, but profess that upon plainer evidence of Scripture, they will yield; And thirdly, seeing they hold the foundation and every part thereof in express words, we dare hardly charge them for heretical Churches, much less to be no true visible Churches at all; but that men living in those Churches, believing otherwise aright in Christ crucified, and repenting of their manifold errors and ignorances may be all saved undoubtedly.  
Use 1 The Uses of this point are these, first, it is matter of reproof: And first, of the Papists, and that in two points; first, in that they presuming the Church, of Rome to be the only true visible Church affirm that no Church is a true visible Church, but they that are subject to the Pope, and have him to be their head; we see here that these are true Churches, and better than the Popish Church, 
The Greek Churches better than the Popish-Church.  and yet are far from his jurisdiction; yea, they hate and defy it: so that their definition of a true visible Church, is false, when they say, that there is no true Church, but that which is gathered under the head-ship of the Pope: whereas the Greek Churches, as we see, are true Churches, and yet not gathered under that head: It is true that in former times, A Patriarch of Constantinople did in ambition seek the title of head or universal Bishop; And the Pope of Rome at that time withstood him; saying, that whosoever took upon him that title, should be the forerunner of Antichrist; and it proved true, for not long after one that succeeded that Pope, took this title upon him, and was indeed Antichrist; I say, that a Patriarch in ambition sought it, but now he is brought low enough, his head is under the yoke of the Turk, the Adversary of God's Church, who then thought to be the head of all Churches; But though he miss of that, the Church still continued a true visible Church, & is so to this day, and yet never acknowledged the Pope to be their head: Secondly, 
The Papists unchatarible censuring the Greek Churches answered.  it meets with them for their uncharitable censuring of these Churches, as no true Churches of God; They are both heretical & Schismatical, say: they, what if they were so; yet still they may be true Churches, as we showed before; For Heresy as I will not precisely condemn them; so neither can I altogether acquit them; but as for Schism they are guilty of none; 
The Greek Churches not guilty of Schism from Rome,  But only they are rend from the Romish Church in particular; so that here is the quarrel; because they do not submit their necks under the Pope's yoke: And seeing they and every particular church is a body within itself, as that of Rome; I see no reason that their estate should be judged Schismatical, 

The Greek Churches never subject to the Roman Church.  
One note of the Church, as the Papists account it, is found in the Greek Church viz: succession of Bishops.   except they had departed when they had been members of that Church; but they were never subject to the Church of Rome. One thing there is found in these Greek Churches, which the Papists take in their state to be a chief note of the Church, and that is Succession of Bishops, which is as currant in the Church of Constantinople, and Alexandria, as in Rome; even from the Apostles times; Succession in Rome is a certain note, and mark of a true visible Church, and there is as good Succession in the Greek Churches as at Rome, and yet they say, they are no Churches at all; either let them disclaim this in the one, or acknowledge it in the other: I am persuaded that the Lord hath preserved this succession in the Greek Churches of purpose to abate the pride of the Roman Church, building so directly upon that allegation: It would else have been a far more colourable plea to the natural man: but they denying the force of the Use 2 reason in others, do plainly answer themselves.  

The goodness of God in perseruing of his Churches seen in the Greek Churches under the Turk The miseries of the Greek Church under the Turk in many particulars in regard of their persecutions, in regard of the Religion of the Turks.  The second Use, teacheth us the great goodness of God, and the care he hath in the preservation of his Church; these Greek Churches, have lived many a hundred years under the government and slavery of the Turk; that bought and sold them and their children, and amongst the Professors of Mahomet, the foulest Idol that the world affords; In regard of government they live under, what a heavy yoke is it? what a bloody service? how many persecutions, disgraces, indignities, taxes, and oppressions, horrible wrongs, and miserable slaveries, do they undergo? They are bought, sold, imprisoned and put to death; It cannot be spoken what slavery they live in; And yet behold God hath upheld his Church amongst them all to this day: I dare say that Israel's preservation under the bondage of Egypt, so many hundred years, was not more miraculous, than this of these Christians under the Turks. So likewise in regard of the Religion of those that they are mixed with, it is an heavy yoke; 
The Religion of the Turks 1. a pestilent Religion, directly opposite to Christ.  They are mingled with the professors of Mahomet, which is a most pestilent Religion, & directly opposite to the Christian faith, admitting no colour of Reconciliation, but if we believe in Christ, we must reject Mahomet, and if we believe in Mahomet, we must reject Christ: And yet the Lord, I say, hath showed himself a Ruler in the midst of his sorest enemies, preserving his faith and Church, even whe●e Satan's throne is, 
2. It overspreadeth a great part of the known world.  as he did the church of of Pergamus, Reu. 2.13. secondly, as it is a Pestilent Religion, directly opposite to Christ, so consider that it generally abounds and swarms, overspreading a great part of the known world; and yet in these places the Lord hath reserved a remnant that stick close unto him, and that follow not the sway of the world; as he had 7000. in Israel in the days of Elias that had not bowed their knees to Baal Rom. 11.4. so he hath many thousands among them, that have not bowed the knee to Mahomet: Thirdly, 
3. It is a pleasing Religion.  consider the pleasingness of that Religion of Mahomet, a great enchanter of nature, yet still the Lord hath preserved some, that chose rather with Moses, to suffer adversity with the children of God, then to enjoy for a season all the pleasure that ever Mahomet could ever promise or bestow upon them. Surely, we must needs acknowledge it to be a heavy judgement of God, that such flourishing Churches in Achaia, Macedonia, Corinth, Ephesus, etc. should come to that miserable ruin and desolation, that Mahomet, 
For what it was that the Lord suffered such famous Churches to come to ruin, applied to us.  should reign amongst them, so generally in Christ's own Territories; and let us know that it was for their unprofitableness in the use of the Gospel, and other means of grace, which God so freely offered them: and let us consider of it and fear and labour to profit by the Gospel, and pray to God that the like befall not us, for our unprofitableness. This, I say, is a great judgement of God upon them; and yet withal, see how in wrath God remembers mercy, and in despite of Satan, Turk and Mahomet, and other instruments he plucks out some, as firebrands out of the fire, to be professors of his saving faith, and members of his Church, and the gates of hell shall not prevail against them. And so much of the Greek Churches, both improperly and properly so called.  

The Western churches, and first of those that acknowledge the Pope their head, as the Church of Rome, and those that hold with her, and what ma● be said and held of her; delivered in two observations.  Now we come to the Western and Latin Churches, which are generally of two sorts, some acknowledging the Pope their head, as the Church of Rome itself and sundry others that hold communion with that Church both in Doctrine, and in all or most of the corruptions thereof: others renouncing his headship, and refusing to communicate in the deformities, corruptions, and abuses of the church of Rome, being therefore called the reformed Churches; I shall not need to speak of the former in every particular; look what is said of the Church of Rome itself, the same may be applied to all the rest: as is the mother, so is the daughter, Ezech. 16.44. We will deliver her state in two observation: First, we will show what may be said in charity, and yet in truth and sound judgement, for the church of Rome: Secondly, what may be said in zeal, and yet in truth too, and found judgement, against it; For the first, the observation is this.  

The church of Rome, as now it standeth, may in some sense be reputed a true visible Church.  Doctr. 1 That the Church of Rome, even as now it stands, may in some sense be justly reputed, and acknowledged a true visible Church; consider rightly of the Note: First, we do not absolutely say it is a true Church, but for aught we see, it may in some sense be judged a true visible Church: Secondly, we say not a sound Church; no, that we flatly deny, as untrue, but a true visible Church: as a man, though he be wounded, fainting, and dying, yet so long as there is any spark of life in him, he is a true living man, not a false, though he be an unsound and dying man: 
A difference between the papacy, or the popish ●action and some better spirits amongst them in regard of whom, the whole may be called a true Church.  Thirdly, we make a difference betwixt the Papacy, or the Popish faction's, and some better spirits, in that Church, which no doubt have a righter belief, and walk with a righter foot in the profession of the Gospel, than the faction doth; and these being mingled together with the rest, the whole may be called a ●●ue Church for their sakes; as was in our Saviors' time, the Scribes and pharisees were a faction in the Church, pretending Religion, and the true worship of God, and yet swaying all against the truth and sincerity of it in their courses: Marry, Simeon, Anna, Zachary, and Elizabeth and a few more, with whom our Saviour joined, or rather they with him, as living member of God's Church, and should not the whole be rightly acknowledged to be a true Church because of them? Doubtless it may; and so the church of Rome may rightly be acknowledged to be a true Church, in respect of some better spirits that are mixed with them, and not in respect of the Papacy and Popish faction alone.  
The reasons to prove them a true Church, are these, first, Reas. 1 they have been a true Church of God, directly affirming every part of the foundation, and they do not directly deny any part of it, yea, 
The popish church doth not directly deny any part of the foundation, but in outward show of words affirm it. The church of Rome hath been a true Church.  in outward show of words they expressly affirm it still, and therefore may truly be acknowledged a true Church: That they have been a true Church of God, is plain enough, Rom. 1.8. But ye will say, that is no sound arguement that they are so still? I answer, that yet this is to be considered; for it is a great matter that must make a congregation, that hath been a true Church, to become a false one; and with more charity and love are such to be censured that are in the state of Apostasy, than other congregations, holding the same errors, that are but only coming on in the saith, and have not yet been throughly possessed of the true being of a Church. The Church of Ephesus was fallen away from her first love, Revel. 2.5. And the Church of Sardy had a name that she loved, and yet was dead, Reu. 3 1. And yet God calls them true Churches still; A Church in Apostasy, that is, falling, not utterly fallen, is still a true, though an unsound and dying Church; having been a true Church, and not directly overthrowing the foundation, so long it may be still entitled a true Church, well then, the church of Rome having been a true church, it must appear that they in outward show, at least, affirm the whole foundation, and every part thereof; but this they do, they affirm the whole foundation, at least in outward show and sound of words; they profess the same Scriptures, and the same Creed that we do, yea, they profess in words the very same foundation before spoken of, in the very same terms in effect; Look into the Rhemists' Testament, & you shall see that upon those places, 1 Tim. 2.5. & 1 john 1.7. they acknowledge jesus Christ to be the only Saviour of the world; and therefore they may in some sense be rightly acknowledged a true visible Church; I grant that they come very near the root of faith, and overthrow the foundation almost to the very ground, 
The Papists by their Doctrine of justification by works must overthrow the foundation, they by this over throw Christ not directly, but by consequence. Quest. Answ. It is not so great a sin to deny Christ directly as by consequence, yet he that doth this, deserveth to be cut off from God's mercy.  by the Doctrine of justification by works, which error, if they would reclaim, few, or none of us would doubt, but that they are a true visible Church, yet this overthrows Christ, not directly, but by consequence; by consequence they do, because if man's merits justify, than Christ's merits alone do not justify us; but directly they do not, for still they believe in Christ their only Saviour, and they say that it is Christ's merits, that makes them merit: they are not so gross in this point as they were, yet still they are gross enough, overthrowing the foundation by consequence, yet still by consequence only, not directly, and therefore still they may be reputed a true visible Church: but ye will say, is it not as dangerous against a man's salvation, to deny Christ by Consequence, as to deny him directly, to shut him out at the backdoor as at the foredoor? I answer, It is not so great a sin, yet I say, he that doth this, deserves in God's justice to be cut off from Christ's mercy, as well as the other, especially, if he see the consequent; but if he see it not, it is not so foul a sin as to deny Christ directly; he that directly denies the foundation, whether he see it or not, is in certain state of Damnation, but he that denies it by consequence, and sees it not, but yet doth firmly believe in Christ, so far as he knows, and is willing in reverence and humility to learn more, and to obey better, and doth daily repent and beg mercy of God for his failings: the Lord doth ordinarily either enlighten such an one, and so bring him to repent, or else doth forgive him his ignorances, and so save him: So that he that denies Christ directly, is in certain state of damnation, unless he have a particular repentance for that sin, but he that denies Christ by consequence, if he confess his ignorances and weakness to God, and crave pardon of them, and labour for more knowledge, may be saved, though they have not this particular repentance for that sin. And that this is the case of many thousand poor simple souls, that heretofore have been, and now are contained in the bosom of the Church of Rome, no man of any bowels of charity can suspect. So much for the first reason.  
The second reason is taken from the comparison of Reas. 2 the Church of Rome, 
The Church of Rome compared with the Church of Israel,  with other Churches in the same state; compare her to the Church of Israel in Exod. 32.6. There they fell to Idolatry, worshipping the Calf, and yet they were a true Church still, and in Numb. 25.3, 9 compared with the 1 Cor. 3.8. we see that they joined themselves to Baalpeor, and committed fornication with the Moabites, thus they were very bad, and yet a true Church still: Look further into the time of jeroboam, that set up the Calves, and made all Israel to sin, so that God threatened to give them up, for the sin of jeroboam, 1 King. 14.16. and so in ahab's time, in the 1 Kings 16.30. Ahab the Son of Omri, did worse in the sight of the Lord, than all that were before him: and so a time was, when there was no passover in Israel for many years: 
2. with the Church of the jews in our Saviour's times.  and yet they were a true visible Church still: So likewise compare it with the estate of the Church of the jews in our Saviour's time, it was in the state of Apostasy, and yet a true Church, the Scribes and pharisees retaining some notable truths, were still to be heard, Matth. 23.3. and yet their Leven to be taken heed of, Matthew 16.6. so that though they had many corrruptions, yet they were a true visible Church; 
With the Church of Galatia.  The Church of Galatia retained circumcision, whereby all profit and benefit by Christ is utterly m the void, that is, by consequence: The Apostle saith, Galat. 5.2. that if we be circumcised, Christ shall profit us nothing, and yet this was a true Church still; 
Circumcision doth as nearly by consequence cut off from Christ, as justification by works.  and I dare say, that circumcision doth as nearly cut off from Christ, as justification by works; by consequence they do both overthrow the foundation: And so the Church of Sardis, that had but a name to live and was dead, Revel. 3.1. was yet a true Church: Now, if all these were true Churches that were thus corruped, why may not the Church of Rome, though it be Idolatrous, and have many other foul corruptions, 
with the of Church Sardis.  be, in some sense, reputed a true visible Reas. 3 Church.  
The third Reasen is drawn from the Confession of many, even of our best Divines, as Luther, Calvin, Zanchey, Morney, and others that were most fiery and fierce against the Romish Church, hating their abominations with as perfect hatred and detestation as any, and yet they confessed her to be a true Church, though a corrupt Church, though a dying Church, though her life hung but by a thread; this they have confessed of her: I allege this, not so much a Reason to prove, but rather as a qualification to mitigate the odiousness of this Speech in the ears of many, which do greatly reverence the judgement of these fathers; and yet cannot endure to hear that the name of a true Church should be afforded to Rome.  
Reas. 4 Lastly, their Baptism is true Baptism, and therefore they are a true, though an unsound visible Church, for the trueness of the Church, and of Christ's Sacraments by them administered, do necessarily infer each other, wheresoever there is a true Sacrament rightly administered for the substance of it, 
Baptism a true Sacrament in Rome and rightly administered there, for the substance of it.  there is a true Church, But Baptism in the church of Rome is rightly administered for the substance of it, and therefore the church of Rome is a true church: The error of rebaptisation of such as have been baptised by Heretics, did arise from the want of the due consideration of the very like point in those things. So much for the reason. Use 1  
The Uses are these; first than this teacheth us, 
Those that were Baptised in the Church of Rome, were lawfully Baptised. Ob: 1. Answ.  that those were lawfully baptised, that have been baptised in the Church of Rome, and that the Baptism we received from them is lawful Baptism. But some except and say, that they that are Baptised in the Church of Rome are baptised into their faith? I Answer, No, but they are Baptised into the Faith of the Trinity; And this is the singular wisdom and mercy of God, to keep them sound in that, that is, for the substance of Baptism, though otherwise they are generally corrupt: But ye will say, It is intended by them into their faith? 
Ob. 2. Answ.  I Answer, first, that their intent is so, as being persuaded their faith is the true Christian Faith: And secondly, I Answer, the Minister's intent makes not the Sacrament answerable to it; but it is God's work, and he makes it to a faithful receiver, effectual to the Use. 2 right use that he hath ordained it unto. 
The ordinati- of our Ministers from the Church of Rome, and yet a lawful ordination.   
Secondly, it justifies our ministry against the Brownists and the Papists, that say we have no true Ordination; we Answer, that we had our ordination from the Church of Rome at the first, and that being a true visible Church, therefore we have a lawful Ministry. Use. 3  
Thirdly, 
The question where the Church was before Luther's time answered.  this may serve for satisfaction to that question, which the Papists ask us, where was your Church before Luther's time, did he erect a new church? No, he erected no new church, but by his Ministry brought many faithful out of their impure and unsound Church, 
The inconvenience prevented by acknowledging that the Church of Rome may be accounted a true Church.  into a more sound and pure Church, not only, for matters of ceremonies (for then he had been a schismatic to separate from them) but for matters of substance, so that this point well considered, prevents a number of inconveniences which we should run into, if we should fall into that heat of zeal as to deny them to be a true visible Church.  
Use 4 Fourthly, this may comfort us in respect of our fathers, that have lived in the Popish Church; 
What to think of our fathers that lived in the Popish Church.  what shall we think of them, that they lived in no true visible Church, and therefore could not be saved? far be it from us, no, we are persuaded that they lived in a true Church, and that many of them where sound in those times and now saved; they attained not to that high strain of justification by works; I would fain know whether they did not do that they did ignorantly; or whether they did challenge or disclaim their merits on their death beds? many at the point of death disclaim their merits now, though that point now is more stiffly defended by the Popish faction then ever it was, much more did they do it then. Now to disclaim all their own merits at their death, is not that both repentance of former errors, if any in that kind, and faith in Christ alone too? If any believe in Christ crucified in truth of heart though he hold but by the hem of his garment, shall he perish? Surely, no.  
Use 5 Lastly, this teacheth us, to use charity towards them of the Popish Church in censuring of their estate, we are not rigorously and rashly to call for fire from heaven upon them, 
They of the Popish Church are to ●e ●ud●ed rather misbelievers than unbelievers.  as the Disciples would have Christ have done, on the Samaritans; No, ye know not what Spirit ye are of, saith our Saviour; we must not rashly judge them to be unbelievers, but rather misbelievers. And so much for that point, what in charity, and yet in truth, maybe said for that Church.   

The seven and Twentieth LECTURE of the CHURCH.  
Having entered into the last point concerning the matter of the Church; namely, the application of the Doctrine of the Church to all Churches that we know in the world: After we had divided them according to their situation and language into the Eastern and Western, the Greek and Latin Churches; we began with the Eastern and Greek Churches; and so proceeded to the Western and Latin Churches; And of them I told you, that some were under the yoke of the Pope, and have him to be their head; Others have shaken off that yoke and headshippe, and are therefore called the Reformed Churches: Concerning the Church of Rome, that which is spoken of her, may be applied to her Adherents, as is the mother, ●o is the daughter, as I have said. 
The 2. Observation wherein is further delired what may be said and held further of the church of Rome.  Now for the Church of Rome I propounded these two observations to be spoken to, first, what might be-spoken in charity for her, and yet in truth and sound judgement too; and of that we have spoken. Secondly, what in zeal, and yet in truth and sound judgement too may be said against it; And that is it which we are now to speak to; what may be said in zeal, and yet in truth and sound judgement against her: A point very needful to be well cleared and rightly understood; for whereas we have delivered in the former observation; that the Church of Rome in some sense may rightly be reputed a true visible Church '; Every one will be ready to except against it, and say, why then have ye● forsaken it, why do ye not still hold communion with her, what just exception can ye allege for your separation from her? For Answer to which exception,  
Doct. 2 I will propound in the second place this observation, namely; that howsoever the Church of Rome, in some sense may be reputed a true visible Church, yet it is marvelous unsound and corrupt, and exceedingly corrupt with many foul abuses errors, and abominations; yea, so corrupt, as it is not lawful nor safe for us to communicate with her: 
The Church of Rome so corrupt that it is not lawful to join with her.  The Observation, ye see, consists of two branches, the former is the ground of the latter, avouching that she is polluted with many foul abominations; the latter is an inference from the former, that therefore it is not safe nor lawful to join with her: The whole observation is to be understood of that Church, specially, in respect of the Popish faction, the Pope and his Darlings; for as when we spoke in charity for them, acknowledging that in some sense they are to be reputed a true visible Church, it was intended of some that were of better Spirits amongst them, that are sounder in some chief points of Religion, and that are not so obstinate in their errors as the rest: So now that we come to speak in zeal against them, that they are so foully polluted, that it is not safe to join with them; 
This that is spoken against thee is in respect of the Pope and Popish factors.  It is intended in respect of the Pope, and his chief Darlings, and factors, called the Popish faction; neither is this any wrong to the Church, that we so speak of the whole body in general terms, because the Church and faction are there mingled together in that Body, as when we come into a Barn floor, and see a great deal of chaff in the same heap with good wheat we may speak favourably of the wheat, and say there is good corn, and we may speak disgracefully of it too, and say, it is but light stuff. We will begin with the first part of the observation, that condemns her corruptions; 
Corruption of the Church of Rome reduced to 2. sorts. 1. matter of Doctrine reduced to 1. part of the Doctrine.  And we will reduce all her corruptions to these two sorts; First, matter of Doctrine; secondly, matter of practice; And though these be much incident one to the other yet for plainness sake we will distinguish them, (God willing) as well as we can: First, for Doctrine, the point is this; The Doctrine of the Church of Rome, as it is at this day understood and maintained by the Popish faction, is very unsound and corrupt, full of gross and abominable errors; they have changed the truth of God into a lie, light into darkness; and the Gospel of Christ, & the comfortable Doctrine of grace and faith into the erors of Antichrist, and the damnable Doctrine of works and merits and of man's traditions; We will not speak of all her corruptions in doctrine, that were too much, 
Four heads. 1 concerning Scriptures.  only we will show it in some chief particulars, & that briefly: we will reduce them to these four heads; The first, is error in Doctrine concerning the Scripture; the second is concerning the direct office of the mediator; the third is concerning Images; the fourth is concerning justification: for the first, 
And their error therein.  which is her corruption in Doctrine concerning the Scripture, which is the truth and ground of Religion, they teach very erroneously, not only that which disparageth them (which yet is a presumptuous sin) but that which by consequence utterly overthrows them: First, 
Three things, 1 denying the sufficiency of the Scripture.  in that they dare deny the sufficiency of Scripture; Secondly, in that they pervert the truth of Scripture; thirdly, in that they disanulle the authority of Scripture; First, they deny expressly the sufficiency of Scripture, whereas God hath delivered them as a particular rule, 2 Tim. 3.16. they say, No, It is not sufficient of itself, they must be pieced and perfected by traditions: No, man dare add to the will of a dead man, and yet these are so shameless and presumptuous, 
2 Perverting the truth of the Scripture.  that they dare presume to add to the sacred Testament of jesus Christ: thus they deny the sufficiency of Scripture. Secondly, they pervert the truth of Scripture, teaching and delivering; first, concerning the translation; that none is to be admitted as authentical, but the vulgar Latin translation which themselves confess is sometimes faulty, and doth miss of the meaning of the Holy Ghost: secondly, for the interpretation of Scripture, they will admit of none but such, as it pleaseth the fathers to give, who themselves acknowledge may and do sometimes err, and are deceived; now to teach that an untrue translation is the Text of Scripture, and an untrue interpretation to be the sense of Scripture, 
3 Disannulling the authority and credit of the Scripture many ways 1 teaching the apocryphal books to be canonical Scripture: Secondly equalling traditions of men with the written word of God. Thirdly preferring the authority of the Church above the Scripture,  what is this, but to make the Scripture untrue. Third- they disannul the authority and credit of the Scripture, and that many ways; first, teaching that the Apocryphal books, which are known to contain certain untruths, to be Canonical Scripture; secondly, equalling the traditions of men, with the written Word of God, and urging them to be received with as great authority, as the Word of God; Now if the Word of God be of no more authority in matters of Salvation than the word of man, it is very feeble, and not worth trusting to: Thirdly, they go further, preferring the authority of the Church above the Scripture: the Scripture, say they, is to believed for the authority of the Church, that is as much as if they should say, God is not to believed for his own sayings, but for the witness of man; thus they disannul the authority and credit of the Scripture. Now all these laid together, see whether that may not be justly taken up against them, which our Saviour speaketh against the jews, john 8 47. he that is of God, heareth God's Word, ye therefore hear them not, because ye are not of God; and john 10.26.27. ye believe not, because ye are not my sheep; my sheep hear my voice, and I know them, and they follow me: Gods children hear his word, and will not impeach the truth and credit of it; the Popish faction will not hear it, but will impeach the truth and credit of it, and therefore they are none of Christ's sheep: 
Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator.  So much for their error in Doctrine, concerning the scripture, where we see that their fountains are corrupt, and therefore we are like to find but foul waters in their Channels. Their second Error in Doctrine is concerning the direct office of the mediator, God saith directly, that there is but one Mediator betwixt God and man, & that is Christ, 1. Tim. 2.5 they say there are many; 
The Papists say, there be many mediators betwixt God and man  the blessed Virgin Mary, and other Saints, not only praying for us, but to be invocated by us; doth not this justle Christ out of his room, at least to sit so close, 
The distinction of mediators of intercession and redemption answered.  that others must sit in commission with him in that office; they would shift it off with this, that they make the Saints mediators of intercession only, and Christ of Redemption; and the Apostle (say they) when he saith, there is but one Mediator, etc. he means of Redemption, not of intercession: I Answer, that the Apostle in that place, 
Two things in a Mediator.  speaks of a Mediator of intercession; for he speaks of Prayers and intercessions in the first Verse; and as in reason; he that is to make intercession for any, must be able to reconcile them, and to take away the enmity, and to bring the parties whom he intercedes for, into favour, else it would be a frivolous and vain intercession, and he that intercedes for any, must be such an one, as the person interceded doth appoint, or at least approve of for that business; even so the Scripture propounds Christ alone to be intercessor, in both these respects, 1 john 2.1.2. If any man sin, we have an Advocate with the Father, jesus Christ the Just, and he is the propitiation for our sins: He is our Advocate or intercessor, and our propitiation or reconciliation both; and john 16.23. whatsoever ye shall ask the Father in my name, he shall give it you; he doth not say, whatsoever ye shall ask in my mother's name, or in the Saints names, but in my name; And therefore both Redemption and Intercession are oft times in Scripture by name joined together, as in that 1 Tim. 2.5, 6 there is one Mediator betwixt God and man, &c: who gave himself a Ransom for all men; & Rome 8.34. who shall condemn us? it is Christ that died, ye rather that is risen again, 
To be mediator of intercession is peculiar to Christ, as well as to be mediator of redemption. The popish sh●ft off praying to the Saints, not as helpers, but as intercessor, Answered. The popish reason for praying to the Saints departed, drawn from our desiring the Saints on earth to pray for us, Answered.  who is even at the right hand of God, who also maketh intercession for us; so that we see, to be mediator of intercession, is as peculiar to Chrst, as to be mediator of redemption: They shift again & say, we pray to the Saints not as helpers, but as intercessors only, but we pray to Christ, as intercessor and helper by his own power too; I answer, yet still they make them intercessors then, though not in the same degree, and so they either justle Christ out of his room, or set his mother and the Saints on the Bench with him; but if therebe any other intercessors, then either the intercession of Christ is imperfect, or else the intercession of the Saints is superfluous: But, say they, we do no more to the Saints in heaven, than ye do to the Saints on earth, and then the Apostle did to the Thessalonians in the 2 Thes. 3.1. Brethren, pray for us, etc. I answer, First, we have a warrant for this Scripture, but for the other we have none at all; Secondly, will any man say, that the Apostle made them intercessors for him? This were a disparagement to him, no, but he entreats them to be fellow Suitors, and joint Petitioners to God with him, and for him; Thirdly, the Saints that are alive, we have access unto, and can utter our minds to them; but so we cannot to them that are deceased; and therefore they, that pray to them, though it be but as fellow suitors, they make God of them in that very fact, that is, they make them knowers of the desires of the heart, for Prayer is the desire of the heart, and to know that, is proper to God; but, say they, the Saints in heaven can know the desires of our hearts by our words? But, how shall they hear our words? God reveals them (say they) to the Saints: I answer, there is no warrant for that. And thus we see, that the Papists making other intercessors besides Christ, they justle Christ out of his room, or set others on the Bench with him; and so much of their error in Doctrine, concerning the direct Office of the mediator. 

The third head wherein the church of Rome erreth in doctrine, and that is concerning Images.  
The church of Rome an abominable whore deserving to be divorced and cut off as a filthy Strumpet. The Popish plea for Images, that they do not worship the Image, but God in and by the Image, Answdred. The heathen made images of the true God.  
The resembling of the invisible God in any made Image, is flat Idolatry.  
The Papists do worship the Image.   The third point is concerning images, they teach that images are to be worshipped, though God himself hath exprssely forbidden it, Exod. 20.4. in the second Commandment, and if that Commandment forbid Idolatry, as what other meaning can it have, than they teaching the contrary, do teach flat Idolatry: And if Idolatry be spiritual whoredom, and if a Spouse playing the Harlot, is to be divorced from her husband, both which are largely set forth in Ezech. chap. 16. Then howsoever the church of Rome, hath been the Lords own Spouse, yet upon this abominable whoredom, she deserves justly to be divorced and cut off, as a filthy Strumpet: but let us hear how this Harlot pleads for herself, to save her credit and honesty; First, say they, we worship not the Image, but God, in, and by the Image: I answer, did not the heathen do so, and yet they were abominable Idolaters, yea, say they, but they made Images of the false gods, we of the true God: I answer, yes, they made Images of the true God too, Acts 17.23, whom ye ignorantly worship him declare I unto you, saith the Apostle: And did not the Israelites worship the true God in an Image, Exo. 3●. 9. and yet they were horrible Idolaters, nay, the very resembling of the invisible God, in any m●de image, is in the second Commandment and else where directly forbidden as flat Idolatry; Nay, is it possible, that any man falling down before the Image to worship God in it, can be freed from worshipping the Image itself, at least in outward worship? which worship God challengeth, as entirely to himself, as the inward; the matter is so plain, that themselves confess, that they worship the Image; but here they have another device: some honour (say they) we give indeed to the Image itself, but that is a lesser honour, 
The Popish distinction giving the lesser honour to the Image, the greater to God, Answered.  but the greater we give to God alone; so they distinguish without any ground from the Scripture, for both these worships are condemned alike in the Scripture, Rom. 1.25. there the great worship is condemned, Galat. 4.8. there the lesser worship is condemned, when it is not performed to God: Besides, to examine the matter a little further, I would fain know, whether that lesser honour which they give to the Image, be any part of that worship which is due to God, or not; If they say it is not, then there is some religious worship, which is not due unto God; and so the Saints belike have that which is not befitting his Majesty, whereas we know, that little & great worship is all too little for his greatness: If they say, it is part of that worship which is due to God, than it is plain Idolatry, for God will not give the least part of his glory to any other, Esa: Lastly, if this lesser service could or were or might be given to Images, 
Papists give the greater worship to the bread in the Sacrament, to the wooden cross, to the Image of God and Christ. The fourth head of the errors of the church of Rome in Doctrine, viz. concerning justification.  yet not the greater worship; but they give to the bread in the Sacrament, to the wooden Cross, yea, to the Image of God and Christ, this greater worship, this very Latria, this they profess to be due, and accordingly they give it them, which is as gross Idolatry as any among the heathen. We come now to the last point concerning their Corruption in Doctrine, and that is in the matter of justification, which is the life of Religion, and the ground of Salvation, as being our reconcilement to God, and acceptance into his Favour, wherein consists our whole Comfort and true happiness, therefore to err in this point is most dangerous of all; The Apostle saith directly, Gal. 2.16. that a man is not justified by the works of the Law; they say directly, that a man is justified in part by his own works; And here they mince it, lest they should make a manifest Contradiction to the world, and say, that their works do not justify of themselves, but because of the divine Grace dwelling in us, which makes us work; and that we are saved by grace, the Apostle saith it, and ye grant it; where then is the difference? Surely, the difference is very much, though in appearance there be little or none at all; 
The difference between the Papists saying, we are justified by grace, and the Apostles saying so.  For by grace they understand the gifts of Grace inherent in us, as faith, and hope, and love, &c: And so they directly conclude, that our justification is by inherent Righteousness: But the Apostle saith, and so say we, that we are justified by the Grace and free Favour of God in Christ, Ephes. 2.8, 9 and Titus 3.3. and not by the works of Righteousness, which we have done; Our justification is only by Christ's Righteousness imputed, which we apprehending only by Faith, that is, believing it for ourselves, and so applying it to our own State, by the comfortable persuasion of God's Spirit in our hearts, are therefore justified by faith alone; Alone I say, not but that it is joined with good works in our living, but because Christ our justifier is apprehended by our faith, and not by our works. God's plain truth without any quillets, is this: God is all in all for our salvation, he chose us to salvation before the world was, he calls us, takes us out of our filth, and bestows his Spirit, and the gifts thereof freely upon us, and he receives us into glory at the end of our life, and all this he doth freely for his name's sake, and for the grace and mercy, and merits of Christ jesus, without any merits of our own, or deserving the least blessing at his hands; 
The second thing wherein the church of Rome erreth, viz. in ma●ter of practice, and this is twofold: first in the carriage of God's worship, and this is showed first in the general.  this is the plain truth of God; the opposite whereof is a most fundamental error, and they that disclaim it not, I see not how they can possibly be saved. And so much be said for their errors in matter of Doctrine.  
Secondly, their errors and corruptions in matters of practice, and they are of two sorts: The first is their corruption in practice, in the carriage of God's worship: And the second is their corruption in their ordinary manners. First for the carriage of God's worship, they are exceedingly corrupt in their practice, and this we will show first in the general; Secondly in the particular parts of it. In the general carriage of God's worship they err and are foully corrupted: for take it as it is carried by the Popish faction, 
God's worship as it is carried by the popish faction, is fitter for man, yea, for an Idol, then for the true and everliving God: First, it is a ca●●all service, ●ull of ●ites and Ceremonies.  and it is fitter for man, yea, for an Idol, then for the true and living God to be honoured and served by; for first, it is a carnal service, full of Rites and Ceremonies, like unto that of the jews, Heb. 6.10. Which stood only in meats & drinks, and diverse washings, and carnal ordinances imposed on them unto the time of reformation, which being by Christ abolished, are not fit for true worshippers, which must worship God in spirit and in truth, john 4.24. their continual smiting of their breasts, crossing of themselves, numbering of their prayers, lifting up the host, Signs, Gestures, Pictures, and infinite such like trash, some borrowed from the jews, some from the heathen, idle compliments, superstitious, impious, unseemly, most of them are unprofitable, scarce any of them warrantable, indeed they are a mere foppery, as many beholders have judged even by sense and reason, when they have not been besotted with their jugglings: neither are they only carnal, that is, full of shadows and Ceremonies, but they are carnal too, that is, as being most agreeable to flesh and blood; 
And most agreeable to flesh and blood.  what more carnal persuasion than this, that a pardon for sins may be bought with money; that a Priest may absolve upon auricular confession, that if a man have no merits of his own, yet for money he shall have out of the Church Treasury, the merits of Saints, that after death he may be relieved with prayers of the living, that many sins are venial and pardonable in their own nature; that if a man give to Churches, Hospitals, or monasteries, or the like, he shall go to heaven, 
The Papists give but the blood of the body for the sin of the soul.  yea, that which in show is most labour to the flesh, yet indeed is merely carnal; as their whipping of themselves almost to death there is no spiritualness at all in it; it is but the blood of the body, for the sin of the soul; the Prophet scoffs at such like dealing, Micha. 6.7. The truth is this, 
Natural men had rather be scourged then undertake the spiritual combat.  that every natural man had rather be scourged and die then undertake the spiritual combat against his beloved sins: and the Papists use that to be excused of this, as they foolishly imagine; and they measure out Religion for the most part, by natural reason & grounds of Philosophy: so that we see they have a carnal Religion: Secondly, 
Secondly, they have a will-worship for the most part of their own devising.  they have a will-worship, that is, a service, for the most part, of ●heir own devising, their pilgrimages, prayers, abstinence from diverse meats, voluntary poverty, works of supererogation, their Masses, Satisfactions, Holy days, fasting days, all these and many more are merely men's inventions, so that God may say to them, as he doth to the people of Israel, Esa. 1.12. Who required these things at your hands; so that upon the point we see, that they serve & please themselues, but they serve nor please not God at all: Thirdly, they have policies in their Religion, 
Thirdly, they have policy in their Religion for the maintenance of their outward state.  for the maintenance of their outward state, their purgatory, prayers for the dead, Images and Relics of Saints erected in their Churches to be offered unto, are merely a means to enrich their own Coffers, and to uphold the honour of the triple Crown, and to maintain the Beast in her Scarlet colours; when they sell a man a pardon for his sins, or so many years release from purgatory, for some round sum of money: do ye not think they laugh at him when he is gone? even as our cheaters do when they have gulled some poor simple hearted man? They know these can do no good, and yet they practise this for policy: Machiavelli held it, and these practise it; that Religion is merely a matter of policy to keep men in awe, and to maintain a state; cursed wretches, have they none to make a scoff at but God, and his Religion and service? Is this to serve God? no, it is to make God to serve them, and abuse and change his word to their vile purposes.  
Secondly, 
Secondly, in the particular parts of it.  as they err and are foully corrupted in the carriage of God's worship in general; so are they also in the particular parts of it: 
First in respect of the Word, first it is obscured.  for first, the word which was purposely delivered to the Church for their light to walk by; this is purposely obscured by the Papists, that to the people it is a dark light, they see little or nothing by it: The word is to be preached, there is little preaching among them; or if there be any, they preach faction, traditions, and commandments of the Church, 
Secondly, little or seldom preached amongst the Papists.  and the Word of God lest of all: As for any other public minstration of the Word, it is altogether in an unknown tongue, without any profit or edification to the people; well, yet if the people might have access to the Word, as the Bereans had, that they might hear the pharisees, 
The people kept from the Word amongst the Papists.  but yet beware of their Leaven, it were somewhat, but they are kept far enough from that, they shall learn no more but what the Priests and jesuits teach them, they are likely to be good Christians then, and they must take all upon their words, a sure ground to build upon; this is a notable policy to cloak their errors, that the people may not discern them, and a great dishonour to God, to suppress and smother up his own ordinances, and to put that Candle under a Bushel, 
Secondly, in respect of the Sacraments. First, in respect of the number of them, and so those that Christ never ordained. Secondly, in respect of those which Christ did ordain, they are full of abominations: as first Baptism.  which himself hath put on a Candlestick, that it might give light to all in the house, and a notorious wrong to God's people, to starve them of the food of life, and to keep them hoodwinked, that they might not see with their own eyes into the evidences of their own right, and matters of their own salvation: Secondly, the Sacraments, not to speak of the number of them, increased by them from two, to seven: (though I know there is no authority in the world can make a Sacrament, but those Christ jesus himself hath ordained) But even in Christ's own Sacraments they are full of abominations; as first in Baptism, they add oil, salt, spittle and exorcisms, and I know not what toys, and toys are loathsome in God's Service; but in the Lord's Supper, their corruptions are not only in the outward Bark, as they are in Baptism, but in the very sap & hart, 
Secondly, in the Lord's supper, in the very so● and hea●●. Thirdly, in respect of their Discipline. The Papists have scarce any thing sound in their Discipline.  there is adoration of the Sacrament as of God himself, and defrauding of the people of the one half of it, and the making of it a Sacrifice propitiatory for the quick and the dead, and the making of Christ's own body by the hands of the Priest: all these are wicked depravations, either of the nature, or right use of this holy Sacrament. Thirdly, for their Discipline, they have scarce any thing sound in that; the Laws they rule by, are Canons and Laws of their own making, and not found in the Scripture, the overseer is the Pope, armed as well with a Temporal, as with a spiritual sword; the power of the keys, that also is horribly abused by them in binding, excommunicating true Believers, Christian States and Princes, that will not submit to the Pope's yoke, in stead of obstinate offenders against God's Law; and so in losing, absolving offenders for money and for favour, yea, and before repentance too, 
Fourthly in respect of their prayers, they are corrupt: first, in that they are made to Saints, and not to God alone, secondly, in that they are made in an unknown tongue. Things are far worse now in the popish church in diverse respects.  because before the fact, whereto if we add their dispensations and reservations whereby they have an absolute power to free whom they will, see now if there be any fouler carriage in any heathen State in the world: Fourthly, for their prayers, they are corrupt too, if either we respect to whom they are made, to Saints, and not to God alone; or for whom, for the dead, and not for the living only; or how, not with understanding, for they are in an unknown tongue; specially their public prayers, and so as good have no prayers at all. I have entered a foul sink, and I must needs confess that I can find no bottom, yet if this be not enough, add hereto these aggravating circumstances; these things which were somewhat in a more tolerable manner among them before, be now much worse, first, by the Council of Trent; for whereas before that Council they were but private opinions of some men, now they are the Doctrine of the whole Church, and are obtruded on all professors as necessary to salvation, and they condemn all that are not of their judgement, yea, there is now in them a deadly hatred against the contrary truth, and the professors thereof, and persecutions by fire and Sword: Secondly, the jesuits, the Pope's chief Agents, have and do use daily, all cunning devices and malicious practices to stretch these points to the furthest strain, that so they may tyrannize in every man's conscience; And also to curse and to defy all nations, and persons, that will not drink of this poisonous cup: Thirdly, it is too apparent that they do willingly blind themselves, and for gain, favour, fear, ambition, and the like, they do persist in these courses against their own consciences, that condemn these things in them; for as it cannot be thought that so many gross conceits should be swallowed down by men of excellent gifts and understanding, but that they must strain at them; so the experience of many that are of that Religion, the sincerest, and the soberest, that have been most led by Scripture, and have been freest from faction, that have renounced and disclaimed many of these abuses, and freely confessed many contrary truths that we hold, makes it plain, that among so many, 

The second thing wherein the Church of Rome errs in matters of practice. viz. in matter of manners.  
The corruptions of the Church of Rome in matter of manners, are in a manner heathenish and such as they maintain to be lawful.  
Particular errors of the Papists maintained, 1. equivocation, and mental reservation, 2 disobedience to superiors, 3. treasons and murders of Kings and Princes.  
No people or state in the world matcheth the Church of Rome with the defence and practice of so many villainies as she doth defend and practise.  
Cruelties exercised by the jesuits upon the Indians.   at least some are otherwise persuaded, than they pretend; yea some have confessed so much, and yet still go on in their old courses.  
Secondly, they are foully corrupted in their ordinary manners, I know every Church fails, specially in manners exceedingly, but the corruptions in manners that are in the Church of Rome, are extraordinary, and in a manner heathenish: secondly they are such as follow upon their Doctrine, and which themselves profess to be lawful, whereas it is not so with other Churches, they do not maintain and profess their corruptions of manners to be lawful, the Church of Rome doth; take a taste of these in their equivocation and mental reservation; civil honesty abhors and condemns these, they use and justify the use of them, breaking faith and promise; Nature denies it, they affirm and defend it; that with Heretics faith is not to be kept; disobedience to superiors, and maintaining others therein, with them is a familiar practice: whoredom is but a small sin, and the stews a tolerable evil; treasons and murders of Kings, Princes, and whole states, are they sins with them? No, they are meritorious, works & the actors of the mare canonised for Saints; Let them or any for them show me their matches in the world, be they Turks, jews or Pagans, or any other state that is justly chargeable with the defence and practice of so many villainies; and then I will confess I have dealt injuriously with them; but if they can show me none such, let them confess, that whereas many states, and kingdoms, and Churches have done wickedly, yet the Church of Rome doth surmount them all; and let them veil bonnet, and throw away their pride, state, malice, wilfulness, and their devilish practices; and let them humble themselves and repent in sackcloth and ashes, that, if it be possible, their horrible evils may be forgiven them: I omit to speak of those exquisite cruelties practised upon the poor Indians, even by the jesuits themselves, as well as by the Spaniards; (Oh miserable state! what? a bloody government and a bloody Religion too) whereby they have made the very name of Christian Religion to be abhorred even amongst the Heathen. So much for the first branch of the observation; that the Church of Rome is exceedingly unsound and polluted with many foul errors, etc.  
Now let us come to the second Branch of it, 
The second branch of the Doctrine.  which is the inference of the former; that therefore it is not lawful nor safe to communicate with her. It is true, that there is no Church but hath some unsoundness in it, either in Doctrine, or in manners, or both; as there is no body but hath some infirmities and diseases in it; But this Church of Rome is so unsound, that take it as it is this a day maintained by the Popish faction, and there is no communion to be had with them in their Doctrine and manners, without certain danger to their own souls; We will proceed in the proof hereof, 
No communion to be had with the Church of Rome without certain danger of our souls.  according to the grounds before mentioned; their Doctrine and their practice being both unsound and corrupt, we may communicate with them in neither; first, God's commandment shows it; for their Doctrine being otherwise then that which Paul taught (as before is showed) they must be held accursed; Gal. 1.8, 9 and shall we communicate with such in matters of God, and of Salvation, as we must hold accursed as enemies thereto? And in the 1 Tim. 6.3, 5. there is an express separation enjoined. If any teach otherwise, and consent●th not to the wholesome words of our Lord jesus Christ, from such separate thyself: Secondly, they are wilful in their errors, and therefore are to be shaken ●ff, Titus 3.10.11. Reject him that is an Heretic; after once or twice admonition, etc. Thirdly, their sin being idolatrous, therefore they and it are to be fled from, 1 Cor 10.14. sly from idolatry, 1 john 5.21. keep yourselves from Idols: yea the place of their idolatrous worship is not to be resorted to, Hosea 4.15. though Israel play the harlot, yet let not judah sin; Come not ye to Gilgal, neither go ye up to Bethaven, etc. Nay, those that are there must come forth from amongst them, and touch none of their unclean things, Esay 48.20. and 52.11. jer. 51.8 Go ye out of Babel, &c: and that not only out of the literal Babel in the deliverance; but also out of the mystical Babel; the very subject now in hand, and that with a fearful denunciation of judgement. Reuel. 18.4. Go out of her, my people, that ye be not partakers of her sins, ●● that ye receive not of her plagues fourthly, the wickedns of their lives being very great, we are to withdraw ourselves from them, 2 Thes. 3.6. which though it be not of itself sufficient to enforce a separation from 2 whole Church, (for there is more required to the forsaking of a whole Church, then of some private men) yet being added to the former, it makes our separation from them very warrantable; secondly, the practice of the faithful proves this, those new converts, Act. 2.40.47. gathered themselves together, & separated from that froward generation, they were mingled withal; And Paul, Act. 18, 8 9 when some were hardened and disobeyed, speaking evil of the way of God before the multitude, he departed from them, and separated the Disciples.  
The reason of this point is this: Reas. There is a plain and manifest opposition betwixt God's Religion and theirs, in many fundamental points, and therefore we must separate from them 2 Cor. 6.15.16 17. what concord hath Christ with Belial? or what part hath the believer with the Infidel? or what agreement hath the Temple of God with Idols? wherefore come out from amongst them and separate yourselves, saith the Lord, etc.  
I will make uses of both the branches of the observation together: 
Uses of both branches together.  And the first use may be a preservative to us against all the infection and enchantments of the Popish Church, and all her followers and well wille●s; They will pretend Religion, and the Church, yea the soundest and the only Catholic Church, and they will pretend holiness and mortification, and what not; But they are but Pharisaical shows, painted sepulchres without, but what is within? full of dead men's bones, a world of rottenness and corruption: In Reu. 17.4. The whore of Babylon is arrayed in purple, and a cup of Gold is in her hand, which is most pure & precious; but let the Spirit of man enter into a due consideration of her state, and we shall see, that within it is full of abominations and filthiness: And now that we see what she is, let us defy the Papacy, and hate all her corruptions with a perfect hatred, and be kindled in true zeal for the Lord of Hosts against them all; and so long as we breath, and that 〈◊〉 is in us, let us never cease to oppose against 〈…〉 word and in●●eed to the uttermost of our 〈…〉 and so far as any of us wish well to Zion, let us labour, by all good means, the utter ruin and overthrow of this filthy Babylon; there is no reconciliation to be dreamt of, betwixt them and us; 
No reconciliation to be dreamt on, betwixt Papists and us.  Cassander and others of good note have attempted it in commiseration of the rents and disunions that are in Christendom, and that we might all join together against the Pagan; But all in vain, it was discussed much on either side, they will not yield to us, we must not yield to them, for there is no halting betwixt these two Religions. 
They will not yield to us we must not yield to them  If God be God, follow him, etc. If the Ark, that is, God's holy Religion and pure worship do stand: then Dagon, that is, the Pope and Popery must needs fall to the ground.  
Use 2 Secondly, this serves to justify our separation from them, 
Our separation from the Church of Rome, justified.  we have neither offended God, nor wronged ourselves, nor them in it; we have done nothing therein, but what God hath commanded, the faithful practised, and their own tyrannous proceedings against us have forced us unto, except we would perish with them; They charge us with Schism, but indeed the Schism was not ours; It was Schism in them to erect faction against the true Church, and to sway all with a strong hand against the rule of the Word, and the practice of the faithful in former times; 
No Schism to separate from the Church of Rome.  And it is no Schism to, separate from such schismatics as they are: we were of the Church before, when we were amongst them; and we are of the Church still; then we were of a more impure Church, now of a sounder; we stedde from them as men do from the City for fear of infection: Besides, since the Council of Trent, there is much less colour of Schism in us; they then abandoning us unjustly, we might justly forsake them, 1 Cor. 7.15. If the unbeliever depart, let him depart: But some will except thus, did Elias or Elisha so, by the jewish Church, 
Except. 1.  though it were idolatrous? I Answer, first, it is avouched by some, 
Answ. 1  they did: secondly, but then the case was otherwise, for they were then tied to one place of worship, we are not so. Secondly, some will except and say; 
Except. 2. Answ.  but ye have communion with them, being baptised at their hands? I Answer. It is true, but that was before we knew throughly their corruptions; If our parents knew them, and yet brought us to their Baptism, whatsoever sin was in that, was theirs, not ours; and the Sacrament is not thereby made to us ineffectual; Secondly, we deny not communion with them in good things, as in Baptism, which is for substance sound amongst them.  
Thirdly, It teacheth us thankfulness to God, that Use. 3 hath so discovered and plainly revealed them; Antichrist is a mystery of iniquity, and so hath in a mystery been carried a long time, yea and to many thousands it is a mystery to this day: but unto us, blessed be God, It is opened and displayed, that we see and feel who is that Antichrist, and not only so, but we are also delivered from them, even from the darkness of Egypt, the cruelty of Pharaoh, and those Romish task masters, and from the bondage and slavery that our bodies and consciences we●e detained in, the Lord offering most gracious means, Luther, King Henry, etc.  
Fourthly, 
What we are to think of such a● continule in the Church of Rome.  this teacheth us what we are to think Use. 4 of such as continue in that state, are we to judge them? No, let the Lord do that: yet for satisfaction to the point, I Answer, either they are such as hold correspondency with the state, and then they are in a fearful and damnable case; or else though they be there living amongst them, they privily hate and shun their corruptions, and these, like Nicodemus, sin of fearfulness; Or else they do not know their corruptions at all; and these sin of ignorance, which if it be affected, is a gross sin; or else they be such as do profess publicly dislike of their chiefest abominations at the least, and these are in the best case, and through God's mercy the 〈◊〉 in a hopeful state.  
Fifthly, and lastly, it teache● us wisely to dinstinguish of that whole body, and to give the several parts their right; we have many bitter invectives against them; that they are Apostates, Antichrist, Babylon, &c: which is directly to be understood of the Papacy: Again we say, they are a true Church, our Sister, &c: this is to be understood directly of the believers amongst them, though because they are mingled together, each receive the others titles: our acknowledging that she is a true visible Church, is no cause of boasting to them, or of fear in us, that any should be enamoured with her beauty, for look on her deformities, and they are most ugly; And our accusation that she is Antichrist, etc. doth not prejudice the faithful amongst them, as if we did condemn every particular; No, she hath some precious members, and for their sakes she is charitably to be censured of: there is a woe belongs to them that call evil good, or good evil, we prevent both these woes by this distinction.   

The eight and Twentieth LECTURE of the CHURCH.  
WE have, as ye have heard, made our division of Churches into the Eastern and Western Churches; and we have made an end of our discourse concerning the Eastern; And have entered into the discourse concerning the Western; And these we showed were of two sorts; first, some that receive and acknowledge the Pope to be their head, as the Church of Rome and other her accomplices: secondly, some that refuse to communicate with her, at least in her abuses, and are therefore called the Reformed Churches; Concerning the former we have spoken of them all in the name of the Church of Rome; for what is said against her, is said against them; as is the mother, so are her daughters.  
Now therefore we come to speak of those that renounce the head-ship of the Pope, 
The second part of the distribution of the Western churches viz the Reformed Churches. 1 Why they be called Reformed Churchches.  and refuse to communicate with the Church of Rome: And are therefore called the reformed Churches; for whereas the Church of Rome was sometime a true and sound visible Church, but in process of time did degenerate, and stain herself with sundry corruptions and abuses both in Doctrine and practice (as hath been showed) It pleased God to enlighten the minds of many godly and learned divines amongst them, that they saw and discerned these corruptions, and withal stirred up their hearts to oppose openly against them, both by preaching and writing: Now those congregations that by these men's labours were called out of Babylon, and embraced a purer profession, did thereby gain the name and title of reformed Churches, as leaving the Church of Rome, as a deformed Church, still wallowing in her own corruptions; but themselves having recovered in some sort the ancient Beauty and Integrity of the ancient time, and sounder Churches.  

First, of the causes of Reformation.  Now to make the way plain before us, we will speak first, of the causes of this Reformation; secondly, of the manner of it: first, for the causes of this Reformation, they were weighty and necessary, many notorious errors, and gross abominations both in Doctrine and manners (as before we have showed) possessing the whole body of that Church, yea the head, and all; such as the Christian world hath oft complained of, and the godly had groaned sore under the burden of them, for many years, and could bear them no longer; so than they had weighty causes for this Reformation. Secondly, the manner of the carriage of it, 
Secondly, of the manner of reformation and herein 5. things.  was approovable and good, they did nothing herein for the substance of the business, but that which might well beseem God's people, and whereof they had many commendable precedents of other godly men in like cases; For first, they gave notice to that Church that such and such corruptions were amongst them; secondly, they made proof out of the Scriptures, the only judge in matters of Religion, that they were corruptions: thirdly, they besought the guides and Governors of the Church, as they tendered God's truth and glory, and the people's Salvation, for some speedy redress of these things; fourthly, they denounced God's judgements against them, if they did not reform, and that was their utter ruin both here and for ever, if they did not hearken unto them; fifthly, after all these means used, and after long expectation of some good event, and yet nothing d●ne, finding no amendment, but that indeed, matters did wax worse and worse, that old burdens were continued, new imposed that were worse, their admonitions rejected, errors & corruptions stiffly maintained, & the seekers of reformation hated, reproached, persecuted, excommunicated, and the like, finding no redress, they left them, & gave them over, & as our Saviour commanded his Apostles, so they shook off the dust of their feet against them: As if they should have said unto them after this manner. Do you serve what gods ye will, we and our Congregations will serve the Lord, do ye worship God, as ye list yourselves, we will worship him after his own will revealed in his word, seeing we cannot procure a general redress of these corruptions amongst you; we must and will redress them in ourselves; what could these men do more than they did? or what fault justly can be charged on these proceedings? The Papists deride and scoff at this reformation, and deny it to be any reformation at all, but rather say they, it is an Innovation made by Heretics, but till such time as they can prove the truth of God in his Word to be heresy, they shall be never able to convince this for an heretical Innovation, as they falsely and maliciously slander it, but in despite of their malice it must be acknowledged, and stand good for a godly and Religious reformation of things amiss; another manner of reformation then that of the Papists in the Council of Trent; wherein though some things were well and commendably redressed, yet the whole Tenor of that reformation runs on this promise, that the authority of the Pope be no way impeached; the Council would have some reformation, but yet, so as the Pope's authority may not be m●ddled withal; whereas that very authority is partly one of the chief corruptions itself, and partly th● mai● occasion and ground of all the rest, at least it is th● 〈◊〉 hindrance, that the rest is not reform 〈◊〉 ●●at except that be reform, there can be no sound and through reformation at all; so that there is great difference betwixt their reformation and ours: For we square all by the rule of God's Word; they by the authority of the Pope. So much of the reformed Church in general.  

The reason why these churches are called Protestant Churches.  There is also another Title that these Churches are styled with, and that is Protestant Churches; the reason of that name is this: upon the first sounding of the Gospel by Luther in Germany, there was great stir, and much ado among the people, and not only there, but generally in all places: some embracing the Doctrine of Luther, others still continuing in the Popish Religion; the Emperor and the States consult together, how to pacify these tumults, many meetings they had, and many Decrees they made against it: one Decree more famous than the rest, was made at Spier in Germany, Anno 15 29. where it was enacted by the States of the empire, that men should not abolish the Mass, nor make any further change in Religion, till there should be a general Council to determine these differences; which because the people should not think they would delude them, they promise to call it within a convenient time, within a year or thereabouts; This Decree was much distasteful to those Princes and States, that had engaged themselves with Luther in this work of reformation; and therefore they made a general protestation against it to this effect; That howsoever they did unfeignedly affect the peace of the State, both in Church and Commonwealth, and would willingly satisfy the Emperor in all that lawfully they might, yet because that reformation in hand was Gods own work, it must not tarry man's leisure, for God was to be obeyed before man, and therefore they were bound in conscience to proceed in it as they had begun, whatsoever Decrees of men were to the contrary; notwithstanding, if any trouble did ensue of it, it was not their sin, nor any fault in the cause, but in men's ill dispositions, that would abuse so good a cause to their bad purposes; upon this very protestation it was, that then presently, and ever since, not only there, but generally in all places, these Princes and States and all other men and Churches, approving the reformation, were called Protestants: The name we for our parts do neither greatly approve nor much dislike, yet seeing it was imposed upon so good an occasion, that is, that Princely and Christian resolution to hold out zealously for God and his Religion, against all Decrees and threatenings of man, we see no harm in it, and so are well enough content to bear and wear his Title. And so much be spoken in general concerning the reformed Protestant Churches.  
Now we are to descend to a more particular handling of these Churches, and so to the main mark, 
These reformed churches are more or less reform.  which all this while we specially aimed at; of these reformed Churches, some are more, some are less reform, and each of these, either for Doctrine or Discipline; for some are more reform in Doctrine than others, but less in Discipline; some are more disciplined than others, yet their Doctrine is not so sound as theirs, 
Churches accounted more reform.  whose Discipline is faulty: The Churches in Geneva, France, and Holland, and others of that mould, both for Doctrine and Discipline are thought by some the best reform; and yet I hear, that the Brownists deny even Geneva to be a true Church; but first I see not but that they may say as much, and as justly against their adversaries, as their adversaries against them: Besides if it be proved, that those which are less reform, be true Churches, 
Churches accounted less reform, and therrein first of the Lutheran churches, and herein of 3. things concerning them.  it will necessarily follow, that these are so much the rather, and therefore we need not to bestow time and pains to prove them to be true Churches: Those that are accounted less reform, are, as some think, the Lutheran Churches: The Lutheran Churches are less reform for Doctrine: first we will speak of the Lutheran Churches, they are so called, because they maintain certain private opinions that Luther held, or at least is pretended to have held contrary to the judgement of other reformed Churches: for our better understanding, I will speak first of their difference in opinion from us; Secondly of the tumults that have risen betwixt us and them, by reason of these differences; And thirdly, I will show what we are to esteem of these Churches, 
First of their difference in opinion.  notwistanding these differences: And first of their difference in opinion, they are first more easy and favourable in matter of Images than we are, though they worship them not; besides, they teach that the elect may utterly fall away from the estate of grace, which we deny: but the greatest and mainest difference betwixt them and us, is partly in the matter of ubiquity, and partly in the matter of the Sacrament of the Lords Supper: For the first, they affirm that Christ even according to his humane nature is every where; whereas we hold and teach, and have God's Word for it, that since his ascension, his body is contained in one certain place, namely in heaven, Acts 3.21. So in the Sacrament they affirm that his body is really present in, under, and with the Bread and Wine; we say that Christ is really there only to the faithful Receiver, and only Sacramentally and Spiritually, and not bodily, as john 6.63. These two be matters of very dangerous consequence, such as if they were throughly pressed, they would give a shrewd blow to the overthrowing of the truth of Christ's humane nature, for if Christ have a true body, than it cannot be, but in one place at once. I am not here to discuss these points, but only as falling in by the way, haply hereafter I may have some fit opportunity to speak of them more fully; only let it suffice for the present, that these their opinions, nor any of them, do directly deny the foundation, nor any part thereof. So much for their opinions.  


The second thing concerning the Lutheran churches, viz. the tumul●s and unnatural contentions raised betwixt us and them.  
The Lutherans more bitter against us, then against the Papists.  
And herein, first what exceptions the Papists take against us for them.   Secondly, the tumults and unnatural contentions raised betwixt us and them, by reason of these differences; they are grown to a great height, very bitter and uncharitable on both sides, we are bitter enough against them, but they (as men of fiery spirits) are marvelous bitter against us, as bitter as against the Papists; yea, they are more bitter against us, than they are against the Papists; I cannot think or speak of these things but with grief of heart, therefore I will suppress them in silence; it had been best, if they had never been broached, but now that they are, it is best to bury them in silence and perpetual oblivion; but yet seeing there are such dissensions, I will first show what exception the Papists take against us for them: Secondly, what use we are to make of them; For the first, the Papists rejoice greatly at it, it is meat and drink to them, that we are thus together by the cares, and they insult over both parties, alleging it as a firm exception, that therefore the reformed Churches are no true Churches, and their Religion, no true Religion; this is a very malicious, but yet a very weak consequence; it is a malicious practice of theirs to build up themselves on other men's ruins, yet when all is done, others ruins will make but a weak and sandy building: First, 
Answered diversely.  we will answer to the men, and then to the matter; first to the Papists we answer, what if there be dissension betwixt us, what get they by that? Indeed if they agreed with them in all things that they oppose us, than it were some exception, but the main difference betwixt the Lutherans and us, is in the matter of ubiquity, and consubstantiaton, wherein they are as opposite to them as to us, and therefore they have little vantage by that: Besides, if dissension betwixt us, make us to be no true Church, than they are no true Church, for the Papists themselves are at as great dissension, and as bitter one against another as ever we were, and that not only of old, but even at this day, the jesuits and Secular Priests maintain a mortal hatred betwixt them; And therefore if this be a sufficient exception against us, It is so also against them; and therefore we answer them with christ in the Gospel, Hypocrite, first pull out the Beam out of thine own eye, etc. Mat. 23.2. First, let them purge their Church of their own dissensions and differences, and then let them charge ours: Secondly, we answer to the thing or matter itself; that consent doth not always prove them to be a true Church that do consent, nor that to be a true Religion that is consented in; neither doth dissent always prove them to be a false Church that do dissent in some things, nor that a false Religion that is in some things dissented in: First, consent proves not always a true Church, nor a true Religion; for then the jews should be a true Church, and their Religion true, because they all consented to crucify Christ, and with one voice cried, Crucify him, crucify him; here is consent, and yet in the bloodiest matter that ever was in the world: And so on the contrary, Peter & Paul, and Paul and Barnabas, should be of a false Church, and a false Religion, because they dissented and contended sharply, but this was nothing to overthrow the truth of their Religion, nor of the Church they were members of; yea, we see, oft times, that the worst matters are carried with the greatest consent, and the best with great dissension, as it is in the body, that is the soundest body, that strives most to expel hurtful humours; so that is the soundest Church, that is most exercised with bicker against the adversaries of the Truth, and in the true Church, it is needful that there should be dissensions and heresies, that those that are approved may be known, 1 Cor. 11.18, 19 So much be spoken for the Papists exceptions which they take against us for this dissension. 
Secondly, what uses we are to make of these differences  Now secondly, we are to show what use we are to make of these dissensions and differences; surely, though we will not name them, yet we may make many good uses of them; and first this should stir up our bowels of compassion to mourn for the breaches of jerusalem, and to see the Lord dishonoured, and his truth blasphemed, and the Church miserably distracted, by men's infirmities, frailties and dissensions: Secondly, this discovers the devil's malice, that cannot not endure to see the work of God to go on prosperously forward, but sets even the builders themselves at variance, to hinder them from building and from joining together with one hand, against the common adversary, yea, he carries them into such outrage of passion and speech, that thereby their persons and cause is much disgraced before the world; so that if they were censured by his outrage, they may seem rather to be of the devil then of God. Thirdly, here we may see the corruption and weakness, if not wilfulness of men, that rather than they will disclaim their errors, and put up disgraceful and opprobrious speeches, they pass not to set the whole Church of God on fire. Fourthly, hence we learn the nature of truth, that never comes forth, but encumbered with many oppositions, both within and without, and still mingled with some errors, and contentions, even in the chief professors themselves. Lastly, hence we learn the power, wisdom and goodness of God, so that doth restrain the rage of man, and the malice of Satan, that howsoever we differ in some points, yet we agree in the chief, as in justification by faith alone; and howsoever, we differ among ourselves, yet each of us agree against Antichrist and Popery, with a common hand, though not so throughly as otherwise we might do, yet so, as neither of us yield one jot to the Papist, though they expected long ere this to have devoured both them and us as a prey, or at least, that they should have slept in a whole skin (as we say) working upon the advantage of our former dissensions. 
The third thing concerning the Lutheran churches is, what we are to esteem of them.   
The third point is, what we are to esteem of these Churches, notwithstanding these errors and dissensions; Surlev, if we should condemn them as false Churches, we should be very uncharitable and wicked: For they have been the chiefest instrument under God of our calling, therefore far be it from us to deny them to be a true Church; Besides we should wrong them much, for seeing they affirm directly the foundation, and every part thereof, there is no colour why we should give such hard sentence against them: therefore, let us esteem them as brethren, and acknowledge them to be Gods own Churches, and let us commiserate their blindness and ignorance, and let us bear with their infirmities, and let us pass by the wrongs they offer us; and let us bless God for the good that is in them, and let us entreat God to open their eyes, and to pacify their minds, and to reconcile these unhappy differences that are betwixt us, and to knit our hearts together in the bond of peace, that we may be all of one mind and judgement, and speak one and the same thing. And so much be spoken concerning the Lutheran Churches.  

The second sort of Churches accounted reform viz. our own Church.  Now we come to speak of our own Church, which hath been the special reach, and shall be the final conclusion of this whole discourse; We are generally acknowledged by most Protestant Churches, that we are as well reform in Doctrine, as any Church. It is Gods great mercy to us, that we are so reform in the best and weightiest things; And it is no small comfort to us, that we have the approbation of other Churches confessing for us that we are a true Church of God, sound in the faith: so that if we do fail in discipline, as they say, yet the substance being sound, the danger is the less; Discipline makes only for the Beauty of a Church, but yet neither do●h the presence of it make a true Church; nor the absence of it cannot mar the life & being of a true Church, therefore if we be not reform herein as we should (for some reformation we have, many points and parts of Discipline are far better amongst us, then in the Popish Churches) yet as long as our faith is sound, the life and being of our Church is sound and good.  
I will deliver the point by way of Observation, Doctr. and that is this: The Church of England, even as now it stands, though it be guilty of many sailings and weaknesses, yet notwithstanding it is a true, and, in good measure, a sound visible Church of God: first, I do acknowledge many failings & weaknesses in our church, that I may not be mistaken, as if I should smooth up the State of our Church, as many do, with all is well, when some things are amiss; or justify every particular, because we have many good things amongst us; No, if there be any Baal amongst us, let him plead for himself, I will not plead for him; Secondly, I say, that it is not only a true, but in some good measure a sound visible Church, to distinguish it from other, 
The Church of England if a true and sound Church too in some good measure  Churches, specially from the Church of Rome, which in some sense, as we showed, is a true visible church, but very unsound, but ours is true & sound too, & that in some good measure; The want of which difference rightly observed, 
The whole company of Professors in England make one national Church. And this speech justified by 3 reasons.  hath caused many uncharitable censures to pass from us against the church of Rome, & from the separatists against us; Thirdly, I speak of the Church of England indefinitely, which seems strange in some ears, that the whole company of professors in England, should be called one Church, and so make a national Church, which, say they, is merely a humane invention, not warrantable by the Word; but to justify this speech against their exception, take these reasons, First, where there are many particulars of one and the same kind, there must be acknowledged by the rules of nature and reason, some general notion or apprehension, wherein they all meet together, to bear the name, and to comprehend the nature of all; As for example, there are many particular persons of men being of one and the same kind, and therefore there must be one general humane nature, in which they must all meet and be comprehended; And therefore whereas we have many Parochial Churches in England of one, and the same kind, they all may rightly be termed, and comprehended under one name, that is, the Church of England: Secondly, if but two or three congregations living in a City, or about it may be so called, the Church of that City, as it is very probable, if we compare, Reuel. 2.1. with Acts 20 17. why may not therefore all Parochial Churches of any one land, be called the Church of that land or nation; Thirdly, it is not against the nature and being of a Church, to be national; the Church of the jews was directly so, under the former Testament, the jews being cast off, the Gentiles are come in their stead; and therefore where any whole Nation of the Gentiles do publicly and generally embrace the saving ordinances of God, as the jews did, I see not but that they may rightly be called by the name of a national Church; why may not the Church of England be called a Church of England now, as well as the jews were called a jewish Church heretofore? Lastly, whereas I speak of our whole Church, in general, that it is in some measure a sound Church, it must be understood in respect of the better part: the whole taking the denomination from them: for if it be proved true but in some parts, that is, in our most Religious and best ordered congregations, that they are so, than I hope charity will grant, I am sure reason will, that the whole Church may lawfully take her denomination from the better part else no part 〈◊〉 congregation can be rightly affirmed to be a true and sound Church, for it is so called properly in respect of the true believing and living members that are therein, though the greater part oft times are Hypocrites; Thus we see the note is set upright; Let us proceed to the proofs of it.  
Reas. 1 Many reasons may be alleged to prove it; three or four shall serve the turn; 
It is a true Church.  The reason before mentioned, proving the Greek, Roman, and Lutheran Churches to be true Churches, being applied unto us, proves us sufficiently to be a true Church, because we affirm the whole foundation and every part thereof; But in this we have undertaken more, that is, that our Church is in some good measure a sound visible Church, and therefore that is the point here to be holden to:  
And the first reason to prove this, 
Reasons to prove it to be a sound visible Church in some good measure.  is from the infallible marks of a true and sound Church; Wheresoever the Word and the Sacraments are in public profession in use, so that the Word in some good measure is purely taught, and the Sacraments rightly administered, and obedience to them both accordingly professed, there is a true, and in some good measure a sound visible Church; But in the Church of England, the Word and Sacraments are in public profession in use, so that Word is purely taught and the Sacraments rightly Administered, and obedience to them both in some good measure professed; And therefore the Church of England is a true, and a sound visible Church. For the proposition I have handled it before in delivering the marks of a true Church, and therefore I will refer you thither for the proof of it: For the Assumption none will deny, but we have the Word and the Sacraments, and profession of obedience to them both: but the Question is, whether we have them purely or no; for the measure of the soundness of a Church is esteemed, according to the measure of the pureness of these marks; where they are more pure, there is a more sound Church; and where they are less pure; there is a less sound Church: But in the Church of England, they are pure without traditions or man's inventions; 
The Separatists exceptions. Except. 1●. Answ,  therefore the Church of England in some good measure is a sound visible Church: We are charged by the Separatists that we preach canons, and man's constitutions, as God's Wor●; But we Answer, These are not taught for Doctrines, but only serve for some passage and carriages touching God's Service, 
Except. 2. Answ.  specially in Church government: Secondly, they say, we suppress some part of God's Word, as Discipline? I Answer, All that we know we teach expressly and impartially; if there should be any failings (as we know there are in all Churches) yet that hinders not, but that they are in some good measure purely taught; And so the truth still stands good, that the word taught amongst us, so also the Sacraments are rightly administered amongst us, for the substance of them; if there be any error in circumstance (as we know none neither) yet that doth not nullify the action, nor overthrow the truth of this Assumption; Likewise obedience is truly professed thereunto, at least by some, yea by a great many too, through God's mercy; And therefore the note stands firm and true, that the Church of England, even as it now stands, is a true, and a sound visible Church.  
Reas. 2 The second reason, is taken from the comparison of the visible Church with the invisible; Take it thus, that faith and Religion, which being truly believed and obeyed by the whole company of the Elect, makes them the true Church invisible; the same faith and Religion being publicly taught and learned in a visible congregation, and by them professed jointly to be believed and obeyed, & that in some good measure, makes them a true, and in that proportionable measure a sound visible Church; for the visible Church is so called respectively to the Church invisible, as they publicly and jointly professing the same saving faith, which the invisible in the mind and truth of heart believe and obey; But our Church doth jointly and publicly profess, that faith which the invisible Church doth truly embrace, and thereby is made a true Church visible, even that whole truth that is revealed in the Word, as by our articles of faith and Religion it doth appear, which is the joint confession of our Church; yea our very adversaries may witness for us in this; Aynsworthe, saith; 
Aynsw. 11.  I doubt not but your Doctrine hath saved many, therefore it must needs be the same Doctrine of faith, which makes the true Church invisible: And so johnson acknowledgeth that very many amongst us are true Christians by that knowledge and faith which here they have attained unto, only setting them a part from the constitutions of our Church; and if any man elsewhere in the world do truly believe and obey that faith which we profess, who can deny him to be a member of the true invisible Church; Our Church therefore professing to believe and obey the same saving faith which the invisible Church doth truly believe and obey, and which is of some amongst us truly believed and obeyed; therefore our Church must needs be a true, a sound visible Church.  
The third reason is drawn from the effects of the Reas. 3 Doctrine and ministry of our Church, and is thus framed; That Church whose Doctrine and ministry by God's blessing is so effectual, that ordinarily it works saving faith in the hearts of the hearers, is a true, and in some good measure a sound visible Church: But the Doctrine and ministry of the Church of England by God's blessing is so effectual, that ordinarily it works saving faith in the hearts of the hearers; And therefore the Church of England is a true and a sound visible Church; The Proposition is proved, Rom. 10.17. faith comes by hearing, and hearing by the Word of God; where the Apostle proves that ordinarily the Word is powerful to beget faith in the ●earers, being preached by such as are sent of God, Verse 15. and therefore our ministry doing the same, is a true ministry sent of God, and so our Church a true, and in some good measure a sound Church of God; But our adversaries except against us, that our Ministers are not sent, 
Aynsw. 25.26. Except 1 Answ.  nor have a lawful calling from God; I Answer, the place proves that such whose Doctrine and Ministry do ordinarily work faith, are sent of God, but such are ours, and therefore they are sent of God; 
Except. 2.  And that our ministers have a lawful sending; shall, God willing, be showed hereafter; They except again and say, that in their assemblies there are many more converted, then in our Churches? Answ. I Answer, was there any of these assemblies such, that in any one of them ordinarily there were such effects? If there were, than that assembly was a church; but if it were extraordinary, than the exception is nothing to this purpose: 
Except. 3.  But they except again, that others convert also by conference and disputation, and that out of a visible Church? Answ. I Answer doth not that argue, that such men embrace the saving faith, at least in profession? and therefore when this is done by an ordinary ministry, in a visible congregation; doth it not hence follow, that such an assembly dot at least in profession hold the saving faith, & is so a true, and in some good measure a sound visible Church: But the Doctrine and Ministry of our Church works such effects and that ordinarily, as by daily experience appears; And therefore our Church is a true, and in some good measure a sound visible Church: But say they, 
Ob: Answ.  It is not ordinary in our churches, but only extraordinary, as it is amongst the Papists; I Answer, what is ordinary? That is ordinary which is usually done, and that by such means as are ordained for that purpose; But this is done by our Doctrine and ministry, which are the means ordained to beget faith, and is ordinarily and usually done, not now and then, in one or two, but it is done daily, and many experiments confirm it, as any may be an eye witness of it, that lives amongst us; Besides when a man is converted to God, out of the office of the ministry, as by conference, disputation, &c: that they acknowledge to be ordinary; else this is a mere cavil, not opposing our Proposition; but where one is so won, many are won by our Ministeries, and therefore to deny this to be ordinary amongst us, which oftentimes produceth such effects, and yet to allege the other as an ordinary means, which yet is but seldom so effectual, is not ingeniously nor sensibly, much less charitably done; Sure I am, if that be ordinary, then ours is much more, there being an especial promise to our public labours herein. And therefore these reasons considered, It follows that our Church is a true, and a sound visible Church.  
The uses are these; first, for instruction; Secondly, 
Use 1. for instruction diversely.  for reproof: The uses for instruction are these; first, Is it so that the Church of England is a true and a sound visible Church? Then this teacheth us, that lawfully & safely it may be communicated withal, 
We may safely communicate & join with the Church of England.  without dishonour to God, or just offence to any of the faithful, or danger to our own souls, or scruple of conscience; And this we must not only know, but we must practise it, all those that live within this land, and so have opportunity to be members of our Church, they may and must come and join in communion with us, and repair to our assemblies, and hear our Ministers, and profess obedience to our faith. God requires this, Deut. 12.5. ye shall seek the place which the Lord thy God shall choose out of all your tribes to put his name there, and there to dwell, and thither thou shalt come; and as God commands it, so his children have practised it, as David, Psal. 26 5, 6, 8, I have hated the assembly of the wicked. I will wash mine hands in innocency, oh Lord, & compass thine Altar; Oh Lord I have loved the habitation of thine house, and the place where thine honour dwelleth; And so the faithful that were newly converted, Act. 2.42. continued in the Apostles Doctrine and fellowship, and breaking of bread and Prayers; And in the 47. It is said, the Lord added to the Church from day to day, such as should be saved: And therefore such as be not joined to our Church, must resolve to join; and those that are already joined, must continue their communion with her; And there are also many particular motives to induce to it, which I allege not as reasons to prove directly, that necessarily we must join, but they may serve only as persuasions to a man well affected, and not carried away with prejudice, 
Motives to move to join with our Church.  that he may safely communicate with our Church: First, if there were no other motive but this, it were sufficient, we hold the foundation. The second motive is this; we have the whole Doctrine of saving faith taught amongst us, and in some good measure truly professed if any Church can teach any one substantial article of sound Religion that we profess not, than we may more colourably be forsaken; but seeing it is not so, there is no just cause or pretence, but that they may communicate with us; whither would they go, we have the words of eternal life? as Peter said to our Saviour, john 6.68. Thirdly, we have a powerful Ministry, to exhort, reprove, comfort, etc. to beget faith where it is wanting, to increase and confirm faith where it is begun; to persuade men to holy obedience, and to renounce their sins, and to make restitution of wrongs, and to be sound in Religion, and to hunger and thirst after righteousness, and to be zealous for God's glory, and for all good duties; And therefore we are ●o communicate with this Church where the ministry is thus powerful, and if we forsake her, it were just with God to give us over to our former errors and worse courses; The fourth motive to persuade us to join in communion with the Church of England, and not to forsake her, is this; we ourselves here had our new birth, even in this Church and by this Church; and therefore we have great cause to be loving and kindly affected, and to carry ourselves dutifully unto her; as the child to the mother that bore him; and if we do not rest within her communion, but go from her, how justly may we fear to misled, and either relapse into former, or run into new errors. Fifthly many of our adversaries were here begotten too; the soundest part of that faith, which the best of our Separtists have, they learned and attained unto in our church; therefore the greater is their sin, first, to fly from us: secondly, to deny her to be their mother: and thirdly, to pursue her with so many obloquys and repreaches, as if she were no Church of God. Sixthly, our Church hath been planted and sealed up by the blood of many precious and glorious Martyrs; which of us, is not verily persuaded, that Bradford, Latimer, &c: are now members of the triumphant Church in heaven? then desire to be and to continue members of the same visible militant Church on earth, renounce communion with them here, and renounce communion with them in heaven. Seventhly, consider what a shelter our Church hath been to many afflicted churches, French and Dutch, &c: if they, being Gods true churches, fly for succour to us, and are safe under our shadow, shall not we joyfully and gladly continue under it, but fly away? If persecution should come, we would be glad in our hearts, that we had such a shelter; Let us not be alienated from that good estate, because we have it, which if we wanted we would esteem most precious, and undergo any labour to recover it. Eightly, consider the miraculous planting, and preserving, of our Church, for many years: first, planted by King Edward, a child, then preserved in Queen Elizabeth time, being but a woman, against the whole rabble of God's enemies, Pope, and Spaniard, and Satan himself, and all his Instruments, this is no small token that God took notice of us, as of his own Church, and therefore may be motive to us to communicate with her. Ninthly, all other Reformed Churches acknowledge us to be a true Church, and rejoice for us, yea even those that are most against us for Discipline, (as Beza) yet pray for us, and for the continuance of our State, even as it is, to many generations, they are wise, Religious, Impartial, yet they approve us; Me thinks it should astonish the Separatists, that all are for us, but they as if they were holier and wiser than all others; surely, it should much encourage us to keep our hold, and to have them in great jealously, because they have deceived themselves, and would deceive us. Lastly, who are they that condemn us? None but Papists, and some hot turbulent Spirits that have a great felicity in overthrowing the Societies of other Churches, and yet cannot throughly agree amongst themselves, what is to be done in their own Churches; So much for the first Instruction.  

2 things taught in this use viz. Thankfulness in two respects.  Secondly, this teacheth us thankfulness to God, and that in two kinds; First, that God hath been so favourable to this Land, as to enlighten the people thereof, by the preaching of the word, and other means of Salvation, so that now they are a true and a sound visible Church; heretofore they sat in darkness, and in the shadow of death, in heathenism, Popery, & gross Ignorance; but blessed be God, a light, a blessed and glorious Light, even the Light of the Gospel of our Lord jesus Christ, hath shined on them, and doth shine on them, so that they see their sins, and the way of Salvation; how many Nations are still overwhelmed, some with Paganism, some with judaism, some with Mahometisme, and some with Popery; but our Nation hath the true Religion and saving faith, and that not only professed, but in some good measure practised too; this is the Lords doing, and therefore we should be thankful to him for it. Secondly, it teacheth every one of us in particular to be thankful to God that our Birth and life hath been respi●ed to these times of Light; if the Lord should have watched us a good time, we could have had no better than this; if we had been borne an hundred or two hundred years since, what times of blindness had we been borne in? But now ●h● we are borne and live in this great Light, that is, in the bosom of a true, and in a sound visible Church, except we will wilfully neglect such means of Salvation, we may be saved: And therefore while we have this Light, let us labour to walk in the Light, as Children of the Light; And let us bring forth fruits worthy of this Light, let us live more graciously and holily, than those that want this Light, that so it may appear to the world, that there is a difference in men's lives, as well as in their Religion. Lastly, 
Third thing in this use.  let us pray to God for the continuance of this Light, to ou● poor posterity, that are yet unborn, that they may be as well provided for herein, as we are even to the world's end; And therefore it stands us in hand by Prayers and tears to entreat God, not only that the Gospel may be in our days, but that it may continue to our Children, and to our children's children, so long as the world endures; And so much for the uses of Instruction. 
Second use of reproof.  The other uses for Reproof, though they have been handled heretofore by the way, yet in the next Lecture I will handle them purposely.   

The Nine and Twentieth LECTURE of the CHURCH.  
IN the last Lecture we spoke of the Reformed Churches, and so at length, we came to speak in particular of our own Church, the Church of England: And we delivered this Observation concerning the same; Namely, That the Church of England, even as now it stands, though it have many failings, and weakness in it, yet notwithstanding, it is a true and a sound visible Church; I did explain this Observation, and made proof of it by sundry Reasons; I have also entered into the uses thereof, which I showed were of two sorts; the first for instruction, the second for reproof, we have handled the first sort, and now we are to come to the second sort of uses.  

Wherein two sorts of Adversaries are reproved. 3. the Papists.  And they are of Reproof, and that of two sorts of Adversaries; the Papists and the Separatists; for we are close beset, and hardly assaulted on both sides; The Papist on the one side exclaims, that we are no Church, or a false one, because we are separated from them; and the Separatists on the other side exclaim so too, and therefore have separated from us; and yet neither doth the Papist acknowledge the Separatist to be a true Church, nor the Separatist acknowledge the Papist to be so; Manasseth against Ephraim, and Ephraim against Manasseth, and both against judah, Esa 9.21. And so the Papist is against the Separatist, and the Separatist against the Papist, and both against our Church of England; Each of them crying out with open mouth against the Church of England, and our standing therein: And the Papist thinks we cannot justify our, selves against their exceptions, but that we must incline to the Separatists; And the Separatists boast, that we cannot acquit ourselves of their exceptions, but that we must incline to Popery: here than is our present task, how to deliver ourselves from both these Adversaries, that we may fall foul on neither; they do not assault us both in the same kind, nor about one and the same thing; Each of them have their several Quarrel, and each do manage a several fight against us, and therefore we must frame our several defences accordingly against them: The Papist he strikes mainly against our Religion, the very life of our Church; The Separatist strikes specially at the State of our Church; The exceptions of the Papist is the more dangerous, but yet altogether unjust and untrue; 
Our Church and religion is warranted against the Papists by proving that our religion is better than the religion of the Church of Rome which is proved by the calling out of six or seven of the principal differences between them and us.  that of the Separatist may seem to have some more colour of Truth in some points, but is much less dangerous: First, we will begin with the Papist, as being the ancienter enemy of the two, and his Quarrel the greater; And because he excepts against our Religion, we will balance their Religion and ours together, and so put the matter to trial and join in this Issue, whether their Religion be better than ours, or our Religion better than theirs; And because false Balances are an abomination to the Lord, we will disclaim them; Carnal Reason, outward Pomp, plausible shows, and probabilities are deceitful weights not fit for this use; Let us bring them to the Scales of the Sanctuary, and examine them by the equal and true weights of the Lord himself, that is, by such spiritual and sound considerations, as the holy things of God are to be esteemed and tried by; it were tedious, if not infinite, to reckon up all the differences betwixt them and us; I will therefore cull out six or seven of the principal for Instances; and thereby ye may judge of the rest: And I will weigh them in four exceptionlesse Balances, and make it plain, God willing, in every one of these six or seven Instances, by every of these four Balances, that our Religion will hold weight, full weight down to the ground; and that theirs is too light, not worthy to be brought to the Beam: 
weighed by four balances.  The four Balances, that we will weigh these Instances in, are first, the Balance of God's glory; Secondly, the Balance of God's Word; Thirdly, the Balance of true holiness; Fourthly the Balance of peace of conscience: The Instances of the differences betwixt them and us, which we will weigh in these Balances are these: 
The points which are weighed and whereby the trial is made are.  The first is of the sufficiency of Scripture and the absolute Authority it hath above the Church and Traditions; The second is of God's free grace against man's freewill; The third is of justification by faith alone, against man's, of merits, The fourth is of Christ our only Advocate, against other Intercessors. The fifth is of the spiritual worship of God against Images; The sixth is of our Communion against their Mass: The last instance is of our carriage of the means of salvation in open sight and plain dealing, that all may look into them with their own eyes, against their carriage of all in a cloud, and shadow, and huckurmucker; of these in order: And first let us weigh these seven Instances, in the first Balance, and that is the Balance of God's Glory: For, that is the best and truest Religion of God, that tends most directly and entirely to God's Glory; All that we do, must be framed and referred to God's glory, 1 Cor. 10.31. specially our Religion, Col. 3.16.17. And if men should devose a Religion for any God, true or false, they would resolve, That that were the best Religion, whereby that God, to whom it is erected, might be most glorified; yea, our very Religion itself, what is it? But our worshipping of, believing in, calling upon, and obeying God, which is nothing else but our very glorifying of God: But the Religion professed by the Church of England doth most directly and entirely tend to God's Glory; and the Popish Religion doth not, but contrarily it tends to his Dishonour, and therefore our Religion is the true Religion of God, theirs is not; as we shall see in these Instances: The first is concerning the sufficiency of Scripture, 
1. weighed in the first balance viz. God's glory.  and the absolute authority thereof, above the Church and Traditions, put this into the Balance of God's Glory, and admit, as we do; that the Scripture is sufficient in itself, and hath absolute Authority above the Church and Traditions, and see how God's Glory is thereby advanced, for thereby God is acknowledged to have provided most bountifully and sufficiently for his Church, a perfect rule of faith and life, that needs no addition, and thereby God shall rule by his own will and Laws, and be worshipped by his own ordinances only, all which are matters of God's greatest honour: But deny this, as the Papists do, and prefer or equal the Church with the Scripture, and mingle Traditions with God's Word, and all this Glory shall be much eclipsed. The second Instance is of God's freegrace, 
The second Instance weighed by the first Balance.  against man's freewill; Admit that all the good we do or have, proceeds merely from the grace and Spirit of God, without any will or towardliness to good in ourselves: And the Lord is thereby rightly and truly glorified; If we have no sufficiency of ourselves, no not to think well; but that the will and the deed, be both from God's grace. If we have nothing in Abilty or desire or endeavour, but as we are effectually moved by the Spirit, than the whole glory of our working (which is the greatest honour we can here do to God) is wholly ascribed unto God alone: But deny this, as the Papists do, and avouch that there is some freedom in our own will to good, than God doth the less for us, and so doth the less glorify himself on us, extol man (in this corrupt estate) and dishonour God, but dishonour man herein, and extol God. The third Instance is of justification by faith alone against man's merits; 
The third Instance weighed by the first balance.  If it be said, as we say, That we are justified by faith alone without man's merits, and we yield to Christ jesus the glory and prerogative of our alone and all-sufficient Saviour, and we magnify his righteousness, as being of that infinite worth and power in and by itself, as to make us truly and perfectly righteous that believe it, which as his proper due is directly assigned of his father, and justly challenged by himself, and worthily obtained by his doings, sufferings and victory: But say, as the Papists do, that we do merit some favour with God by our own good works, and then we detract from Christ's glory, and make men compartners together with Christ in this glorious work of justification. 
The fourth Instance weighed by the same balance.  The fourth Instance is concerning Christ our only Advocate, against other Intercessors: Say with us, that Christ alone presents our suits to God, and makes them available with God, and that he is to be called upon, as our only Intercessor; and then we give him the due honour of his place & office of Mediatorship, joh. 14.13. For his Intercession is a special part of that office, as well as Redemption, wherein if he be acknowledged to be, as we make him, our alone Intercessor, he is much magnified: But if others be joined with him, as they make it, he is much disparaged, as being not sufficient of himself, but needs others help, or at least in that office, being but of smaller moment, such as the Saints might manage well enough; And so not Christ only, but God the Father also is much dishonoured, 
The fifth Instance balanced by the same rule.  that would put his own Son to that, which meaner persons might do as well as he. The fifth Instance is concerning the spiritual worship of God, against Images; Let us worship God, as we teach, only in Spirit and Truth without an Image, and he is rightly and truly worshipped, being served as he is, a most glorious Spirit free from any matter, or form, or outward apprehension, and impossible to be expressed by any sensible Representation whatsoever: But worship him in or by an Image, as they teach and practise, and we cannot but defile ourselves, and in some sort the Lords great majesty to ourselves, by many gross, carnal, bodily, and material thoughts, and imaginations, wholly mis-beseeming the purity of God's nature, being and majesty, as if he were a carnal, bodily, or manly God, than which nothing can be more contrary to his nature and will, and so not more derogatory to his glory. 
The sixth instance tried by the same rule.  The sixth instance is of our Communion, against their Mass: Celebrate the memorial of Christ's death, as we do, in the holy Sacrament of the Lords Supper, and the Sacrifice of Christ once offered by himself on the cross, is thereby advanced and acknowledged to be a most perfect and sufficient, expiation by itself of all our sins, hereby it is only remembered and showed according to the institution, but not repeated; But celebrate the death of Christ in the Popish Mass, which the Papists themselves hold to be a propitiatory Sacrifice for the quick and the dead, and how can Christ once sacrificed be more disparaged. 
The last instance tried by the same rule.  The last instance is concerning the carriage of the means of Salvation in open sight and plain dealing amongst us, that all may look into them with their own eyes, against their carriage of all in a cloud and shadow, and hukermucker; Let Prayer be made in a known tongue, and we honour God, not with lips only, but with understanding too: but let it be made in an unknown tongue, as it is in Popery: and we dishonour God, babbling and prattling to him we know not what: Let the Scripture be free and common to all, that every one may read and understand, and the Lord is glorified in the comfort, knowledge, faith, and obedience of many: But let the Word be kept from the people, and then they cannot know God, and so cannot honour him: let men have an explicit faith, to understand and believe particularly for themselves all things necessary to salvation; and they shall glorify God in giving a reason of the hope that is them, 1 Pet. 3.15. But if they be content with an implicit faith, only to believe as the Church believes, they shall dishonour God, in their blindness and ignorance, and hardly shall the Lord be glorified in their Salvation; God is jealous of his own glory, and so must all that profess his name; and the more jealous we are of that, and zealous for it, the more truly Religious we are; If we be out of our wits (saith the Apostle) we are it to God, 2 Cor. 5.3, So we see in these seven instances, that our Religion is full weight in this balance of God's glory, and the Religion of Popery too light, not worthy to be tried in this Beam.  

The same things tried in the second balance, viz. God's Word.  The second balance wherein we will try our Religion and theirs, in these seven instances, is in the balance of God's Word; for it is not enough to aim at God's glory in our own intention, but after his direction, for he cannot be truly glorified, but so as himself teacheth in his word; That is the best and true Religion of God, tha● is most agreeable to God's Word, and that is the worst that most disagrees with God's Word, Levit. 18.4.5. ye shall do after my judgements, and seek mine ordinances, &c. And john 5.39. Search the Scriptures, Mat. 15.9. In vain they worshipme teaching for doctrine men's precepts. And 1 joh. 4.5. he that knoweth God, heareth us, &c: where is God's Religion to be found, but in God's book? As the jews religion is found in their talmud; & the Turks in their Alcoan: But the religion professed in our Church is most agreeable to God's Word, and the Religion of Popery is not agreeable thereto; therefore our Religion is the true Religion: That ours is most agreeable to God's Word, & not theirs, 
The first instance tried by the second rule.  see it in the first instance; The sufficiency of Scripture, and the absolute authority it hath above the Church and traditions; this is agreeable to that in the 2 Tim. 3.16, 17. for the whole Scripture is given by inspiration from God, and is profitable to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute being made perfect unto all good works; And john 10.27. my sheep hear my voice, and I know them, and they follow me, and 5. Verse, they will not follow a stranger, but fly from him, for they know not the voice of strangers; For that which the Papists allege for the Church, that she is to be heard, Matth. 18.17. It is to be understood subordinately to the word, that is, so far as the Church is advised by God in his Word, and for that which they allege for traditions, out of the 2 Thes. 2.15. keep the instructions which ye have been taught, either by word, or by Epistle; by word and Epistle are meant one and the same thing, only the manner of delivery was diverse, sometimes by word, sometimes by Epistle: And seeing the authority of the Church above the Scripture and traditions, be each of them a disparagement to the word, except the word should disparage itself, (which no wise man can imagine) there is no seeking for any warrant for them within the word. The second instance, God's free grace, 
The second instance tried by the second rule.  against man's free will; Our Religion teacheth according to God's Word, Phil. 2.13. that it is God which worketh in us both the will and the deed; And 2 Cor. 3.5. that we are not sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God; And jer. 31.18, Convert thou me &c. And there is no colour of any one direct place to the contrary in all the Scripture; There are some indirect allegations by way of inference from God's commandments, bidding us to do well, and from his promises, if we do well; which rather send us to God for that which we cannot do of ourselves, then imply any ability for the doing of them in ourselves. 
The third instance tried by the second rule.  The third instance, justification by faith alone, against man's merits, we teach according to the Scripture, Rom. 3.20, 28 that by the works of the law, no flesh shall be justified. But that a man is justified by faith without the works of the law. And Gal. 2.16. A man is not justified by the works of the law, but by the faith of jesus Christ; And Ephes. 2.8, 9 by grace ye are saved through faith, not of works, &c: And Titus 3.5. not by the works of righteousness which we have done, but according to his mercy he saved us: That which the Papists pretend to the contrary, james 2.24. ye see then how that of works a man is justified, and not of faith only, doth not cross the former, except they will blaspheme and say, that God doth contradict himself, but is plainly spoken of another saith, that is dead, Verse 90. whereas justifying faith is a living faith; and of another justification that is before man, as Verse 18. whereas this is before God. 
The fourth instance tried by the second ●ule.  The fourth instance, Christ our only advocate, against other intercessors, we hold and teach according to the Scripture, 1 john 2.1.2. that we have an Advocate with the Father, jesus Christ the just, and he is the reconciliation for our sins; And Reuel. 8.3. Another Angel came and stood before the Altar, having a golden censor, and much odours were given unto him, that he should offer with the Prayers of all Saints: This Angel is Christ, who as the high Priest in the Law, Exod. 28.38. doth appear before God, making the Prayers of the Saints acceptable to God; And there is not any show of warrant in the word, neither for any one, no nor for all the Saints together to do the like; 
The fifth instance tried by the second rule.  The fifth instance, the spiritual worship of God, against images; Our Religion teacheth according to the Word, john 4.23.24. that all true worshippers shall worship the Father in Spirit and truth, for the Father requireth even such to worship him; God is a Spirit, and they that worship him, must worship him in Spirit and truth; And Exod. 20.4, 5. Thou shalt make thee no graven Image, thou shalt not bow down to them &c: This second Commandment is so plain for this, that the Papists leave it out in some of their Catechisms, and make up the number of ten Commandments, by dividing the last: And there is not one tit●le of Scripture for Images, neither precept, dispensation, exception, or example approved; 
The sixth instance tried by second ●rule.  but on the contrary they are fearfully threatened, and strangely punished. The sixth instance, Our Communion against their Mass: Our Communion is warranted by God's Word, 1 Cor. 10.16. the Cup of blessing which we bless, is it not the Communion of the blood of Christ, & c? And 1 Cor. 11.23, 24, 25, &c: whereas their Mass hath no warrant at all in the Word, not so much as the name of it found there, nor in the Nature of any propitiatory Sacrifice, 
The seventh Instance tried by the second rule.  nor any Intimation of repeating it, but directly the contrary, as we may see, Hebr. 10.10, 14. the offering of the body of Christ once made with one offering, &c: The seventh Instance, our carriage of the means of Salvation in open sight against their carriage of all in a cloud; Our prayers made in a known Tongue are warranted in the word, 1 Cor. 14.14, 15. If I pray in a strange Tongue, my spirit prayeth, but my understanding is without fruit, what is it then? I will pray with the Spirit, but I will pray with understanding also, &c: And so for the word to be free and common to all, as it is with us, hath his warrant, Matth. 5.15. neither do men light a candle, and put it under a Bushel, but on a candlestick, and it giveth light to all that are in the house, And Prou. 9.4, 5. who is simple, let him come hither, &c: And Esa. 55.1.3. Lo, every one that thirsteth, come ye to the waters, &c: incline your ears and come unto me, and your soul shall live: So likewise hath an explicit faith his warrant, joh. 9.35. Dost thou believe in the Son of God, where our Saviour requires an explicit and particular faith, in the blind man. And in the 1 Pet. 3.15. the Apostle would have us be ready always to give an Answer to every man, that asketh us a Reason of the hope that is in us, &c: That which the Papists pretend to the contrary, Matth. 7.6. Give ye not that which is Holy to Dogs, &c: is a malicious perverting of Christ's Words, to his people's destruction, and their own Ruin; Thus we see that their Religion is too light, and oars full weight in this second Balance of God's word.  
Let us try them in the third Balance: 
The same things tried in the third bal●  The Balance of true holiness; That is the best and true Religion of God, that is most powerful to work Holiness of heart and life; for God is holy, and our calling, and the end of ●● what cold devotion will there be in us, and what hourly prayers, and little faith, and less reverence, as dealing with men, and not with God himself. For the fifth instance; 
The fifth instance tried by the third rule.  If we worship God in Spirit, without Images, it works in us spiritualness and truth, for we presenting ourselves in all our worship nakedly, without any Image before the Lord, as before a pure Spirit, we are stirred up thereby, and grown by use to frame ourselves to his own Image, to be spiritual men, and spiritually minded, & spiritually affected; our understanding, will, thoughts, desires, meditations, and courses, will be spiritual and heavenly, lifted up to an higher strain in affection, and elevation of Spirit, the only means whereby to be truly renewed in the Spirit of our minds, it will be a notable means against all carelessness, and Hypocrisy, 
The sixth instance tried by the third rule.  and formality in our hearts and lives. Sixthly, our spiritual and true Communion with Christ, against their Mass: By this Communion Christ spiritually enters into us, and stirs us up to the life of God, and incorporates us, into his mystical body, here faith doth her right office; in discerning the Lords Body with a spiritual eye, and applying Christ, and his death, and merits, sound to the heart of the receiver, and feeding upon Christ in heaven at God's right hand; whereas in the Mass, there is but the flesh, which without the Spirit profiteth nothing; and the bodily eye and hand, and mouth, and belly, do in a manner all, & faith doth little, or nothing. Seventhly, if the means of Salvation be carried openly, 
The 7. instance tried by the third rule.  and not in a cloud; then all is done in knowledge, and understanding; And then there is an holy will, desire, devotion, affection, and endeavour to serve the Lord in an holy manner, as may best beseem him, and them; It is a foolish doctrine of the Papists; That ignorance is the mother of devotion, it must needs be a blind and graceless devotion in th●t mind, where knowledge hath not first enlightened the understanding.  
Let us now come to the fourth and last balance, 
The same things tried by the fourth rule viz. comfort of conscience  and therein try our religion and theirs, in these seven instances, and that is the balance of comfort of conscience; that is the true Religion, that bringeth soundest comfort of conscience, for that is the right Gospel, that brings glad tidings of peace to the afflicted soul; and agrees directly with Christ's spiritual office, Esay 61.1. The Spirit of the Lord is upon me, therefore hath the Lord anointed me, he hath sent me to preach good tidings to the poor, to bind up the broken hearted &c: and Matth. 11.28. But the Religion of our Church brings sound comfort to the conscience; and the Popish Religion doth not so; but rather purposely afflicts men's consciences, then comfort them, terrifying them with a slavish fear, nourishing the Spirit of bondage and bringing men back, as it were, to the Law again; Therefore our Religion is the true Religion, theirs is the false: 
The first instance tried by the fourth rule.  See this in the first instance weighed in this Balance; The sufficiency of the Scripture sets the conscience at rest, as having all that is needful to be believed or done, set plainly before us in God's Book; so that we need not wander after uncertainties and doubtings, but we may know what we must trust unto; And the absolute command of Scripture convinces the conscience, that it is well done, and both together assures the conscience of him that endeavours truly to frame himself thereunto, that he is in the right way to heaven, and in the certain state of grace and Salvation; Secondly, if all be of God's free grace, 
The second instance tried by the fourth rule.  and not of man's free will, than we are singularly comforted in that all our thoughts desires, and works are not our own, for than they would be loathsome to God; who can bring a clean thing out of an unclean? But they are Gods own doings, and they are the actions of his own Spirit, and therefore cannot but be acceptable unto him. Thirdly, 
The third instance tried by the fourth rule.  if justification be by faith alone without man's merits, than we have peace with God, Rom. 5.1. And then we have assurance of Salvation being grounded, not on the sands of our own merits, but on the immovable rock Christ jesus, and his righteousness, and the favour of God, and the free promise of mercy in him. Fourthly, if Christ be our only Advocate, 
The fourth instance tried by the fourth rule.  we have assurance to be heard, john 16.23. and 1 john 5.14, 15. and Rom. 5.1, 2. for what can the Lord deny his own Son, or us for his sake? whereas if we have other advocats, we know not whether they hear us, (yea of many we know not whether they be Saints or no) or if they do hear us, yet we know not, whether they will or can help us; yea, we having no sound warrant to pray to Saints, we know not whether the Lord will be angry with us for such an unwarrantable course, & so fare the worse for sodoing amongst men. 
The fifth Instance tried in the fourth rule.  Fifthly, if we worship God in Spirit and truth, and not in Images, than we have assurance, that we worship the true God, and that after the true and right manner: And this is the specifical difference of God's Religion, from all other Religions whatsoever; whereas if we worship in or by an Image, we do still suspect whether we do well or no; for even nature itself (if it be well marked) abhors, that God should be reputed a material substance, and therefore how can God be pleased, 
The sixth instance tried by the fourth rule.  that he should be so resembled? Sixthly, if we celebrate the memorial of the Lords death in our Communion, than the benefit of Christ's death is effectually settled to the believing soul, by the presence of the Spirit; and the comfort and strength of the bread, and the sweetness and comfort of the wine in our stomach, works an answerable correspondency by the thing signified, 
The seventh Instance tried by the fourth rule.  to the soul, and puts us in possession of it; Lastly, if we have the means of Salvation plainly delivered unto us, that we may see into them with our own eyes, and not darkly, as they are amongst the Papists, than we know what we worship, john 4. We walk in the light; whereas they poor souls go on in the dark, not knowing whither they go. So we see in all these four balances, that their Religion is too light, and ours is down weight: And so we see that they are justly reproved for censuring our Church to be a false Church, because we have a false Religion, whereas theirs is the false, and ours is the true Religion.  
Secondly, It is for reproof of the Separatists; 
Secondly, this use is for reproof of separatists: their exceptions briefly answered. 1. Except. Your Church hath a false constitution. Answ. both consequence and antecedent be false. What constitution signifieth  They are very clamorous and bitter against us: But I purpose, God willing, briefly to answer the sum of all their exceptions, and to let all their bitter clamours alone: Their first Exception is against the constitution of our Church, they say, it hath a false constitution, and therefore is a false Church; But this is a false Consequence, and can never be proved, there be many frogs and mice and other Creatures generated of putrefaction, and yet are true frogs, though they be not produced by natural generation; And he that out of the very stones can raise up children unto Abraham, is able to gather a Church otherwise then by that which they call a true constitution; so that the consequence is false, and the Antecedent is false too; For our Constitution through God's mercy is true and sound; Constitution signifies sometime, the state which a thing is framed unto, as the natural constitution of the Body, that is, the state, condition, or dispensation, which by the rule of nature it is endued with; sometimes it signifies the Act whereby it is to be framed, as the natural constitution of the body, that is, the Act of Nature whereby it is constituted: Each of these are in the Church, as being a Body in a borrowed sense; And the constitution of ours is true in the first sense, we have the Word, Sacraments, ministry, and Government, and people professing the true Religion, and obedience thereunto: And therefore what need we to inquire into the Act whereby we were so constituted, as thereby to disprove the Truth of our Church: As for example, when I come into a strange place, that hath the name of a City; and there I see people, corporations, Civil assemblies, laws and orders, and a general profession of obedience thereunto: Shall not I hold that a true City, though I know not how it was founded and gathered? But if it be necessary to be inquired into, in the second sense, the Constitution of our Church is true and good in that sense also; men are truly called and gathered amongst us, by the ministry of the Word, but say they, they were not so gathered at the first: I Answer; first, if they were not, it is no prejudice to us, we are so now: Secondly, I answer, that it was so at the first too; Luther and others, first spreading the Gospel: First some of our own loved, believed, and embraced it by their preaching, and then they persuaded others; And I know not how our English at Amsterdam can show any better calling to their Church: But they except and say, that in England, our Church was gathered by proclamation, and by the sound of a Trumpet, as in Queen Elizabeth's days, & so was done by compulsion, and was not voluntary? I Answer, first some did come voluntarily and gladly, and therefore at least for them it was a true constitution; Secondly, the compulsion that was used was only to the outward means, not to the faith, and that is very justifiable josiah compelled ill that were found in Israel, to serve the Lord their God, 2 Chron. 34.33. But they say, that was at the restoring, not at the planting of a Church? I Answer, I see no Reason, but that it is as lawful in the one, as in the other; and therefore if it destroy not the true restoring, why should it destroy the true planting? But we say, Queen Elizabeth's Act was a restoring too, for I hope we had a true Church here in Queen Mary's time, though under persecution; And I am sure then there was no compulsion to ou● religion, nor such Government, Service, ministry or people amongst the Protestants, as they now except against, and therefore it was a restoring; Put case the Separatists have any children or servants, that are negligent, cold, and backward in frequenting holy Assemblies, or performing religious Duties, public or private, and upon admontion they will not reform, what will they do in this case? Will they utterly cast them off? or rather will they not punish them, and thereby compel them to the outward means, and to obedience thereunto? wherein if God do bless their labours: so that through his mercy, such children or Servants do afterwards labour in the means, sound and conscionably, shall this be nought, because they were brought thereto by compulsion? No surely: It is great comfort to the compellers, that they took that course, and it is great comfort to the compelled, that they were so dealt withal; So the compulsion used in restoring the Church in Queen Elizabeth's time, was lawful and good, against all their clamours and exceptions.  
Secondly, 

The second exception that we have a false government and therefore a false Church.  
Answ. both consequence and antecedent be false.  
The third exception 'gainst our Service that we have a false Service. Answ.   they except against the Government of our Church, and say, that we have a false government and therefore a false Church? But the consequence is false, for than it must follow, that a true Government makes a true Church, which is not true; The Antecedent is false too; If they had said, it makes a faulty Church, they had said true, But that it makes a false, Antichristian Church, and I know not what, it is a mere slander. But say they, your officers, be Anti-christian; I answer, the chiefest officers and those that be most spurned at, are the Bishops: And they were before Antichrist.  
Thirdly, they except against our Service of God, they say, we have a false Service of God, and therefore a false Church: I Answer, if they mean only some part of our Service, as they have no colour so to traduce it all; then the Consequence is false: but if they mean all, than the Antecedent is notoriously untrue: No part of our Service of God, can be proved false: it being performed of those that are truly religious amongst us, in truth and understanding and affection: They except, first say they, it is carnal. I answer, haply in some, those that have carnal minds, it is so: but it is neither so in itself, nor so in the conscionable performers thereof; The Lord being one God, an eternal, infinite Spirit, our hearts and spirits are lifted up to believe in him, to go to him, to cry and call upon him in his Son: Secondly, they say, It is Idolatrous: your Service book being your Idol, say they: I answer; that is no Idol, nor our Service thereby, Idolatry: Thirdly, they say, we have a will worship invented by man I answer, we worship not God by any inventions of our own, or other men's, as parts of his worship, but only as outward Carriages thereof; And these also are such as our Church is persuaded, are agreeable to these general Rules of Decency and Order, which God hath prescribed in his Word. 
Fourthly, against our stinted prayers answered.  Fourthly, they except against our stinted Prayers; I answer them, hath not the Church always used stinted Prayers, look into these Scriptures, and ye shall find it so, Numb. 6.23. &c. there was a stinted prayer appointed to Aaron and his Sons, to bless the Children of Israel withal: Thus shall you bless, the Lord bless thee and keep thee, &c: Deut. 26.3. to the 15. there is a form of Confession and Prayer set down, which the people were to use when they brought the first fruits: 1 Chron. 16.7. to the 36. there is a Psalm which David did appoint to give thanks unto the Lord, by the hand of Asaph & his Brethren Praise the Lord, and call upon his Name, &c: And Psal. 92. is entitled a Psalm for the Sabbath, appointed to be sung that day; And our Saviour Christ himself appoints a stinted Prayer, Luk. 11.2. when ye pray, say, Our Father, &c: And likewise himself useth a stinted Prayer, Matth. 26.44. and he prayed the third time, saying the same words: And therefore stinted Prayer in itself is no sin; If they reply, that they were so directed by the holy Ghost, yet that is no let to us, for their conceived prayers were also directly from the holy Ghost, after a special manner; yet that is no reason but that we may use conceived prayers, though they be not so specially from the Spirit as theirs: And yet we are not so confined to those set prayers, but that we may and do, in every particular congregation, before and after preaching, enlarge, add, alter and supply, as occasion requires, and that as freely, zealously, and spiritually, as any may do in other Churches: yea, but say they, your Service was all taken out of the Portesse or Mass book, contrary to God's Commandment, Levit. 18.2.3. Deut. 12.30. &c: I answer, it is well known, that the Church of Rome hath been a true and sound Church, and it is known, that in that time, there was some form of public prayer and administration of the Sacraments in use amongst them: And as that Church fell by little and little from her integrity, so that form by little and little was corrupted; Now the Church being to be reform, 〈…〉 was to be reform too, and so it was; that which was idolatrous and superstitious, was cast out, and that which was profitable, was retained, partly for peace sake, that the better sort might still be held within the Communion of the Church; but specially because it was of good use, even before Popery; so that we take nothing from them, but what may in a charitable construction be well endured; That which is most questioned is, the cross in Baptism, which we had from them, yet it was before Anti-christ; there be many speeches in the fathers of it, but we retain it not as the Papists do idolatrously; no, the imposers protest against that, but for an ancient custom: And that we may see they retain it not for superstition, they have turned it out of the Sacrament of the Lords Supper, for it was used in that Sacrament too; so that though it be retrayned in the Church, yet not as an idolatrous or superstitious ceremony.  
Fourthly, they except against our Ministry, 
The fifth exception against our Ministry that we have a false Ministry answered.  and say that we have a false ministry, and therefore a false Church: I Answer, Our Ministry is a true Ministry and justifiable, if we look into all parts of it, we will justify it against them, better than they can justify theirs against us; But say they, your ordination, whence had ye it, but from the Pope? I Answer, First, either it was extraordinary in Luther and others, and so they being thus called, might ordain others; or secondly, else it was ordinary, from the Popish Church, as the Sacrament of Baptism is true amongst them, and so acknowledged by the separatists; so is ordination; They hold that those that are Baptised amongst them, are lawfully Baptised, and by the same reason we hold, that they which are ordained Ministers amongst them, have a lawful ordination: Then for their gifts, let any Church show better gifts than it hath pleased God to bestow on our Ministers; Then look into the exercise of their gifts; It is, true that we have many idle backs, and slow bellies, that will not labour, but that is their personal fault: But we have many public exercises, and many Ministers that are extraordinary painful in preaching, reading, visiting the sick, etc. Lastly look into the effect of our ministry, and we can show the scale of our ministry in many that are called, and that ordinarily by our public ministry, and therefore our ordination is good.  

The sixth exception that we have a false people, answered.  Lastly, they except, that we have a false people, and therefore a false Church; they say, our people were profanely gathered, and live profanely in our Church: for their gathering I have Answered before; for their living profanely, I Answer, that doth not make a false Church: I have showed that there are more Hypocrites in the Church, then true believers; yea, but say they, these are openly wicked, and yet are admitted into your Church, and to your Sacraments: I Answer, though they be wicked in their lives, yet they are not so in their profession, and therefore there is no fault in us, if upon their profession of repentance and obedience we admit them to the Sacraments: the fault is, that they are not cast out for their open notorious sins, by them that have authority, and not that upon profession of repentance they are admitted to the Sacraments: So that we see that all that they can except against us, is for petty matters, or else they be personal faults, and therefore not to be charged upon the whole Church; for there is none of these faults, but may be redressed, and by this Government which is in our Church; if they be not, it is men's personal sins; for by law there should be a learned ministry, and that those which sin openly should be cast out of the Church &c: And therefore let not this be charged on our Church, we have many abuses in our Church, as well as in other Churches, and we are to entreat God to sweep them out, but yet we are not thereupon to be condemned for a false Church. Thus ye see that our note stands true against all the exceptions, both of the Papists and the separatists; namely, that the Church of England, even as now it stands, is through God's mercy, not only a true, but a sound visible Church.  
FINIS.