Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ...

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pillegesh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 CHAP. VI. This Gospel••Garden, or Church-state of Christ's In∣stitution, and Order, is further defined from the (second essentiall) Formal cause, which is First, a visible Segregation; and Secondly, Aggregation. To the first, First, in this Chapter wherein it appears how all Saints are, and ought to be separates.

THis Kingdome of Christ is not of the world▪ though in the world, for the Saints embodied by Gospel-rules in unity (which makes the Forme of a true Church of Christ) must of necessity be first called out, before called in; out of the world before into the Kingdome of Christ, out of Babylon before into Sion; for it is an infallible rule, that a

visible separation from the world, and all false wayes, wor∣ships, &c. and a visible application to Christ Jesus, his wayes, worships, &c. is of absolute necessity in Church-union, and communion, wherein consists the full essence of the forme thereof. Wherefore to keep still to the comparison, this Gospel-fellowship is fitly called the Lords temple, 2 Cor. 6.16. 1 Cor 3.17. made up of living stones, 1 Pet. 2.5. A Spirituall Temple, consisting of particular Saints, taken out of the multitudes without, here one, and there one, and united together into one body; and like as the stones and materials for Salomon's Temple, were picked out of the heaps, that lay abroad here and there, to make up one building, so are the Saints into one body. Now the first part of the forme to be considered is, viz. the calling, and culling out of the world, and from the heaps without those Saints which are select Members of Christs-Church, according to the order of the Gospel, which we shall prove also from Prophecie, pre∣cept, and practise.

First, It is fore-told that such a separation must be, for even a Balaam was brought (against his will) to fore-see from the top of the rocks, and from the height of the hills, that Israel should be a people dwelling alone (separated from, and) not reckoned among the Nations, without, Numb. 23.9. So in Isa. 52 12. Awake, awake, put on thy strength O Zion! put on thy beautifull garments O holy City! shake thy selfe from the dust! arise, and sit down O Jerusalem! loose thy selfe from the bonds of thy neck, O cap∣tive daughter of Zion. So in ver. 11. Depart yee, depart yee, go yee out from thence, touch yee no uncleane thing, goe yee out of the midst of her, &c. So Isa. 62.10. Goe thorow, goe thorow the Gates, prepare the way, cast up, cast up the high-way, and gather out the stones, &c. So is the precious to be taken from the vile, in Jer. 15.19▪ and the cleane from the uncleane, the holy from the prophane, Ezek. 22.26. See Exod. 33.16, 17. For wherein shall it be known, that I and thy people have grace in thy sight? Is it not in that thou goest with us? so shall we be separated, I and thy people from all people; and in the latter dayes especially, the Lord promises to make up his precious jewels, Mal. 3.17, 18. and to gather them up together, not only from the ••rosse, and out of the vile

rubbish, but also into one bundle by themselves; and then (sayes he) shall yee discover, (and see an apparent and an undeni∣able difference) or discerne between the righteous and the wicked, him that serveth God, and him that serveth him not. Fur∣thermore, in Hosea 4.15. Though Israel play the Harlot, yet let not Judah offend; come not yee to Gilgal, nor goe yee up to Beth-a∣ven. So in ver. 17. Ephraim is ioyned to Idols; let him alone, their drink is sowre, &c. This kinde of with-drawing, and gathering from, is also mentioned in many other eminent Prophesies, as in Ezek. 28.24, 25, 26. There shall be no more a pricking brier to Israel, nor a grieving thorne of all that are round about them, that despised them; but when shall this be? see the next verse 25.) When I have gathered Israel out from the people among whom they are (yet) scattered, and shall be sanctified in them (in their Churches and Societies) in the sight of the Heathen (in the sight of all them without, called Heathens often, whilst the Saints under the Gospel are called, (and so in these Pro∣phesies) by the name of Israel, Jacob, Zion, Jerusalem, &c.) So Ezek. 34. the whole chapter, and in vers. 12, 13. I will seek out my flock, I will deliver my sheep out of all places, where they have been scattered in the dark and cloudy day, I will bring them out from the (other) peoples, and gather them out from the Coun∣tries, and will feed them on the mountaines of Israel by the rivers, verse 16. And I will seek them that were lost, and I will judge be∣tween cattell and cattell, verse 17. and as for my flocke, verse 19. They eate that which is trodden with your feet, and they drinke that which is fouled with your feet, I, even I will judge, vers. 20. be∣tween the fat cattell and the leane: And they, vers. 28. shall no more be a prey to the Heathen, neither shall the beasts of the Land devour them, but they shall dwell safely, and none shall make them afraid, neither shall they beare the shame of the Heathen any more, vers. 29. So in Ezek. 36.24. For I will take you from among the Heathen, and gather you out of all Countries, and will bring you into your owne Land: then will I sprinckle cleane water upon you from all your filthi∣nesse, and from all your Idols will I cleanse you. Also, Ezek. 37.21. Behold, I will take the children of Israel from among the Heathen, and will gather them on every side, and bring them out into their owne Land, verse 27. My Tabernacle also shall be with them, yea,

I will be their God, and they shall be my people. And verse 28. The Heathen shall know that I the Lord doe sanctifie Israel, when my Sanctuary shall be in the middest of them for evermore; but be∣fore the Lords Tabernacle (a Type of Gospel-order, and Church-state) and his Sanctuary be set up, in the midst of them, they are first, a people called out, and separate from them without, who are called Heathens abroad, as other Nations were in opposition to the Jewes; so is that in Micha 4.6, 7. In that day (saith the Lord) I will assemble her that halt∣eth, and I will gather her that is driven out, and her that I have afflicted. And the Lord shall reigne over them in Mount Zion, from hence-forth and for ever, over them that are thus gathered out. Hence also is that in Revel. 18.4. Come out of her my people, that yee be not partakers of her sinne, and that yee receive not of her plagues, &c. By all these Propheticall Scriptures (and by many more) this truth triumphs, and hath apparent testi∣mony for it, viz. That the Saints are a select number of Se∣parates from the world, and from all false wayes, worships, Doctrines, and Discipline whatsoever.

Secondly, Let us see what Precept there is for it; in the first place, he who is the wisdome of his Father, would have us to separate from the company of fooles, in Prov. 14.7. Prov. 9.6. Prov. 4.14. And in Ephes. 5.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Have no fellow∣ship (no commerce together, nor concurrent communica∣tion, or complyance to trade with) with the fruitlesse workes of darknesse; and in the Leviticall Law, Levit. 20.25, 26. a separation is required. So in 2 Cor. 6.16, 17, 18. for what (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) fellowship, or communion, or what (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sweet consent, or harmony, can light have with darknesse, or beleevers with unbeleevers? Saints with Sinners? or Gods Tem∣ple (whom yee are) with Idols? wherefore come out from the midst of them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that are such, and be yee sepa∣rate saith the Lord (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. separate apart from them, as such who are excellent, and elect organs (unto the Lord) and touch no uncleane thing, and I will receive you, and will be a Father unto you, and yee shall be my Sonnes, and my Daughters, saith the Lord Almighty. So 2 Tim. 3.5. such as have the forme (though large Professors, aged, and of long

standing) yet denying the power, from such turne away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Turne off, draw off, not onely to shun them that we may not shew them, or bee like them, but also so as to labour with them, and to win them into the sound and good old way of Christ, which is of longest standing (for truth is older then error.) So in Acts 2.39, 40. is there the like call, with the pro∣mise annexed, which is to as many as the Lord shall call (the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both advocate, avocare, and evocare, to▪ call out, and separate from) so that in verse 40 it follows, with many other words did he testifie and exhort, saying, Save your selves from (i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doe yee set your selves free from, get a∣way, and forsake, or separate from) this untoward generation, or this generation of frowardnesse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from their abominable aberrations, carnall customes, depraved man∣ners, and from the crookednesse of this generation of perverse people, which you are yet amongst. Make haste out, to save and separate your selves from them.

Now wee finde it follows, those that believed, did so, and were a people separate from the rest, Act. 19.9. by entring into fel∣lowship with the Saints. Verse 41, 42. and verse 47. it ap∣peares without the least exception; For they that were thus called out from them (without) continued stedfastly in the fellow∣ship, (and then were called the Church) in breaking of bread from house to house, praysing God, and having favour with all the people, that is, with them without; that they did separate from, so sweet, so good, and Gospel-like was their conversations, that they without could not condemn them, but commend them at least, if not be convinced by them, a•• 1 Pet. 2.12. and 1 Pet. 3.1. Mat. 5.16. But for further proof that Saints are to bee such Separates, see Rom. 1.6, 7. 1 Cor. 1.2.9. where they are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence ecclesia comes) such are called out, and separate from the world, and false wayes. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are said to be called out into the fellow∣ship of Christ; so that first there is a calling out, a comming out, a separating from. Besides you see positive •• precepts for it, Psal. 45.10, 11. Rev. 18.4. with many other places; but to the third sort of proofes.

3 By the practise of all the primitive Saints in Church-societies

in Christ's and his Apostles dayes, and many yeares after; It appears the Saints were Separates (such as I speake of) wherefore wee know no cause either that we should complaine against it, or question it; Jeremy (although a Pro∣phet) yet he separates from Jerusalem, Jer. 37.12. Then Je∣remy went forth out of Jerusalem to goe unto the land of Benjamin, to separate himselfe from them in the middest of the people, for they would not obey the word of the Lord, and therefore the Lords wrath was now ready to be revealed against them, and Je∣remy would withdraw (seeing them so refractory) from them in their sight; so saies he in Jer. 9.2. Oh! O that I had in the wildernesse a lodging place of wayfaring men! that I might leave my people, and goe from them! for they be all Adulterers, an assem∣bly of treacherous men! But besides, we know the Jewes that were the people of God, in a peculiar manner, were first called out of Egypt, and so were separate from other Nations, and so looked upon as a people by themselves in Exod. 19.5. Deut▪ 7.6. So is it said, Israel shall dwell alone, in Deut. 33 28, 29. and not be suffered to be mixed among them without, as in Num. 33.52. to the end. So Exod. 24.12.15. &c. and it was a judgement that Jerusalem should be mixed, Jer. 9.11. Now every Saint is a spiritual Jew, as appeares in Zach. 8.23. Rom. 2.28. or one inwardly, and Saints are his peculiar people, and chosen ones, 1 Pet. 2.9. the true children of Abraham, Gal. 3.7. called out of Egypt the house of slavery into Zion, as dwelling alone from them that are without. Thus in Joh. 15.19. Yee are not of the world, but I have chosen you out of the world, therefore the world hateth you. As soon as the people of Israel passed out of Egypt, the Egyptians pursued them, upon hot spur, with Armies and hoasts of threatnings and injuries; even so deals the world with the Saints called out and separate from them, therefore no wonder wee must learne to take up the crosse, and follow him, before we can be Christs disciples; for Christ called them first out of the world, before he called them into the Church: And in the Acts of the Apostles, Act. 19.7, 8, 9. &c. And in all the Epistles of the Apostles to the Churches, the Saints are saluted as Separates, or called out. Now is there not a cause?

1 For hath not the Lord laid it as a command upon Chri∣stians [reason 1] so to doe? how then dare we delight in a condition which he countermands? besides, Dear Sirs! what comfort can you have in Babylons streets?

2 If you are guilty of her sinnes, yee are guilty of her sen∣tence, if that be true in Rev. 18.4. to partake of her courses is the way to partake of her curses: So not to separate from any sinfull unwarranted wayes of worship, or the like, is but to run the haz••rd of her ruine, and neither to seeke pre∣servation from her wickednesse, nor protection from her woes.

3 Besides to have yet such fellowship with fools; society, or converse with unsavoury, carnall, or disorderly persons publishes a loud and lamentable spirit of disobedience, and proclaimes (exclaimingly) a corrupt heart, not halfe (enough) endeared to Jesus Christ; for Christ is for his Or∣dinances in his owne order, and doth delight in the purity of them who walks amongst the best mettals, in the middest of the seven golden Candlesticks, with the seven stars in his band, Rev. 2.1. the Saints separated are the golden Candlesticks Christ walkes so sweetly among, or in the midst of.

How far reaches this Separation which you speake of?

First, Negative. Not from our duties in our Callings, which none what ever ought to be without, or to neglect our worke, 1 Thess. 4.11. 2 Thess. 3.10, 11. (which some slothfull Ranters would have.)

2 Nor yet from the duties of our Relations, whether as Hus∣band or Wife, Eph. 5.22.25. 1 Cor. 7 13. Parents and Children, Eph. 6 1.4. Col. 3.20, 21. Masters and servants, Eph. 6.5.6.9. Col. 3.22. Col. 4.1. or Rulers and Subjects, Rom. 13.1, 2, 3. Tit. 2.9.3.1. But to owne them in their respective relations for the Lords sake.

3 Nor yet so to separate from them without, as not to have civill converse with them, 1 Cor. 5.10. in buying, and selling, or such necessary trading; much lesse so as not to love them, and lay out to doe them good, and to seek their soules welfare, 1 Tim. 2.1. Gal. 6.10. to be at peace with them, Rom. 12.18. Heb. 12.14. and pious before them, 1 Pet. 2.12.

1 Pet. 3.1. Now in none of these sences are the Saints cal∣led Separates, although they (without) may be separates from the Saints (thus separating) in their affections; But

[answer 2] Secondly, Affirmatively, 1 To separate from all sinfull wayes and worship, &c. so as not to walke in them, or with them, after the manner of them that are without Christs••Church, Eph. 4.17. 1 Thess. 1.9. Rom. 12.2. Hos. 14.8. Isa. 30.21, 22. &c. 2 Cor. 6.16, 17. 2 Cor. 5.16. Gal. 2.14. Eph. 2.2. &c.

2 It is, not to bee too familiar, pleasant, and delightfull with any that are at enmity and variance with the truth. A man may passe through Aethiopia unchanged, but he cannot dwel there but be discoloured; so there may be civil commerce (as we said before) with the wicked and yet Saints keep their in∣tegrity, but this cannot be, if we have too much familiarity with them (saies Hal.) Men are, as the Astronomers say of the star Mercury, good, or malignant, according to their conjunction with others; wherefore as Moses separated Israel from Corah, saying, Num. 16.26. Depart from the tents of those wicked men, and touch nothing of theirs; so must we separate from them that doe oppose Christs way, or upbraid the Saints, and so as to discover themselves ill-affected to Christs Kingdome, or juris∣diction, and be so far from familiarizing with them, that we•• must bring them hither, saies Luke 19.27. and abhorre them, Psal. 26.5. Psal. 119.115. For this is the Lords Law, to bee at a distance from evill doers; so sayes▪ David, Psal. 139, 21, 22. so Eph. 5.3, 4.13. 1 Cor. 5.12. Matth. ••4.49.50. Gods an∣ger is against them that doe but company with drunkards, &c. for they are a shame to their father Prov. 28 7. and themselves Prov. 29.3. A very Plutarch could laugh at such as would have been counted as wise as Plato, and yet in Alexanders company be drunke; and indeed Nebuchadnezars judgement is some mens joy, viz. to have fellowship with beasts; But wee must beware; for who can sleep with dogs and not bee full of fleas, and so with sinners in continuall communion, and not be full of sinne.

3 It is to avoid the vices of their best Orders, and Ordi∣nances,

and to have no fellowship therein, although they seem full of reason and Religion too, Col. 2.20, 21. Thus Rev. 18.4. Gal. 4 9. Away, away, with them now! that are but poore (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) beggerly at best, and no more able to support a soule, then one Begger is to relieve another; thus, saith Paul, Gal. 1.14. who was so hot? so high for the Jewes Re∣ligion as I? (sayes he) who traded so zealously in, and for our Fathers traditions? untill—what? untill verse 15.16. Christ was revealed in me (and so unvailed to me) and then I consulted no longer, that is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I asked no more counsell of, nor comfort from these frothy, fruitlesse things, whereof we are now ashamed) with flesh and blood; but I bid farewell (or fare-ill rather) to all those Trumperies and Traditions which I doted on before; and thus the Saints are the precisest Sepa∣ratists.

By all which, as it plainly appeares, that Parishes want this part of Church-forme for the constituting of them true Churches, so also might I by what appears, presse the practi∣call part of this point, from the pregnancy of the proofes pro∣duced, being twisted together from the Prophesies, Precepts, and practise, into a threefold cord, not to be broken, but (if the Lord will blesse you) of ability to bring you into Christs way of separation from Parishes and Traditions; For you that will not separate from such false wayes, worships, and the world, must bee separates from Christ, sayes Mr. Owen (my honoured friend) in his Esh••Col, or Cluster. But mee thinkes some will say?

Sir! as you alwaies have been in all things (so in this) you are too strict and precise, for such Separates are Schismaticks, and so many learned Ministers call them that leave off their comming to Church, and following our Ministers, &c.

1 Such Separates (as I have here given you an account of) are not Schismaticks, unlesse to Antichrist; [answer 1] but on the contrary, such as doe not thus separate are Schismaticks to their owne soules. A causelesse separation from a true esta∣blished Church of Christ, walking according to Gospel-order (although it may be guilty of some sleight errours in

Extra-essentials and Circumstantials, or things of easie con∣cernment) is in Gospel-account a sad sinne,! 2 Tim. 4.16. Heb. 10.23.25.39. but a causelesse continuance in a false way, Antichristian worship, and disorderly discipline, is no lesse (at least) as appeares before) being contrary to so much positive Precept: for such a separation from Parochiall constitutions (which I have proved to be at best but as civill, and at worst a Christ-wronging, Christ-rending, and Antichristian Church-state) and from such unwarrantable wayes of worship, and unruly Religion, is but to obey the Precept of not partaking in other mens sins. And thus the Saints are, and ought to be Sepa∣rates, and not Schismaticks; which Papists and Prelates have ever branded and stigmatized the deare Saints for, in their separatings from them: vide Zanche, on Hos. 2.8. and which Popish trick trades with many yet, who make merchandize of it.

[answer 2] 2 Suppose learned men be of that minde; so were they learned that accounted Christ a Blasphemer, and a fellow not fit to live, Joh. 9.29. and that branded the Saints for Sectaries, Acts 28.22. and seditious, Act. 24.5. and Hereticks Act. 24.14. and in every age have such been Christs enemies in the graine; and many for the tree of knowledge, lose the tree of Life, vide chap 9. lib. 2. are not the Jesuites learned too? and who do more mischief? For as Dr. Sutton said in's Sermon for Magistrates page 11. as the Ape that saw a Chesnut in the fire, and not knowing how to get it out, spied a Spaniel by the fire side, and snatched his foot to take out the Nut; even so does the Devill many times make use of learned ones, to fetch his food cut of the fire, though they scorch for it, whom he makes to serve him in it.

[answer 3] 3 If they do leave off your Parish-Churches as Parish-Chur∣ches, yet it hath been proved, and will be more abundantly, that they are no Churches, and therefore they ought to doe it, or they sinne in not doing it; and besides thereby they also wrong us, that say wee gather Churches out of Churches, for it is no such matter; yet were it so, (as Mr. Burton tells Mr. Prin, page 27. of his Vindication) there is example for it, both by John Baptist, our Saviour Christ, and his Apostles,

Matth. 3.5.7. John 4.1. Act. 2.40. who did (all of them) gather Christian Congregationall Churches out of the Jewish Nationall Church; and so it may be (yea and must bee) in these semblable times of Reformation; but wee say they are no Churches for matter and forme, and so shall prove them all along to bee but Synagogues of Sathan: And to say more (with Mr. Hooker) such are not of right matter (because Parishioners) for no civill rule can (properly) convey a Church-right to any man, because they are (in specie) specifically distinct each from other, therefore cannot meet, no more then two direct Mathematicall lines (not in the least oblique but) that are distant and distinct from each other can meet, though drawne out ad infinitum. Besides most Parishioners oppose all that is in order to inchurch them, and (as Hart hath it in's Char. p. 15.) they converse with godly Gospel-Ministers about Religion, as if they were in Spaine; and a searching Ministry is as bad to them as the Spanish Inquisition; and all the questions we can ask them are suspected for Examinations, & they are afraid: of some secret that wil, be picked out of them, and that they shall be discovered; such a bondage are the poore blinde people under, and so kept by some (pretending) Ministers, whereby the blinde lead the blinde into the ditch.

But wee have the word of God well preached, and the Sa∣craments dispenced in our Parish-Churches.

This was answered in the former Chapter, that the word preached makes not a true visible Church: for then might the Natives-Irish here be called, A true Church, and the Heathens in the East or West-Indies; but there must bee a yeelding due obedience thereunto, and a visible subjection to Jesus Christ, before they be fit for his Church. The reason is, because preaching the word is an adjunct separable, and not a note essential and inseparable: for certainly as sensitiva facul••as is in a man, yet not the true note of a man, because it is but a common adjunct, and not proprium in quarto modo, as wee say: So preaching of the Gospel is in the Church, but not the note of the Church (as all the Popish and Antichristian Antago∣nists would have it) because it is a common adjunct, and others have it also. But for the Sacraments, as I said before,

they must be administred in due order, and to due persons, and in a due way of worship and Discipline; otherwise, without doubt, Saints may and must remove and separate for Gods greater glory, and their better, and more spirituall edification, as Psal. 55.6. And I said, O that I had wings like a Dove, for then would I flye away, and be at rest, I would hasten v. 8. my escape: Why so? would David separate so? what is the reason? see verse 11. Wickednesse is in the midst thereof, Deceit and guile depart not from her streets. Wherefore (dearest Friends) read with a re∣solution to submit, and that yee may no more be separates from Christ, nor Schismaticks to your owne poore soules, the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you. Little Children! Fa∣thers! and young men looke about you! for wee live in these last dayes, wherein we expect most (Joel 2.) plentifull out∣powrings of that blessed Spirit, which convinces the world of Truth, Righteousnesse, and Judgement, Joh. 16.8.

And to conclude, thinke it not enough to have outward Ordinances in Parish-Churches (though (God knows) they be but as Pharaohs lean kine eating up the Fat) as the preaching the word, the holy Sacraments, &c. why Sirs! to let them loose and run ranging about without bit or bridle, may be to your cost, and it may be they may dash your brains out at last; but it is Christ must curbe and correct, and direct them, that they may be administred in due order to you within his line and li∣mitation, and then they will be blessings. It is upon record of Austin, that he would not say his mother gave him milke, but God by his mother; so will God by these means and Ordi∣nances feed, and fatten your soules in Sion, and in his particular Churches, and Assemblies. But alas a day▪ how lamentably men live as to Christs order & Ordinances! so they be but rich, and bear a religious outside, as K. John once said of a Buck when he had opened it, O it is fat, and yet it never heard Masse! So because many thrive, and live in credit, rich, and accounted religious that are not of the Churches, many make little of it; but I hope the Lord will convince them by his light. And so much for the first part of the Forme.

Notes

• Genus cum for∣mae constituit speciem.
• The fo••me hath two parts.

  • 1. Separation.
  • 2. Conjuncti∣on: vide Mr. Owens Eshcoll, or rules to the Reader.
• 2 Chron. ch▪ 2. ch▪ 3.
• Sim.
• The first part of the forme, is their separati∣on from them without doors, viz. the multi∣tudes and heaps abroad. 1 Proved by Prophesies that Saints must be Sepa∣rates. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Niphal. And s••t loose to bonds and bondages without.
• Precious sepa∣rate from the vile, cleane from the un∣cleane.
• Expos.
• Good from the bad.
• As Israel was gathered out from others, as a people by themselves, so are the Saints now to be.
• Delivered and brought out (by the Spirit of the Lord)
• God will judge for our former injuries. And he wil save us for fu∣ture.
• And separate us from them without.

  And gather us into our owne Land of Ca∣naan.
• And then be our God, and we his people. And his San∣ctuary shall then be in the midst of us.
• The Lord shall reigne over them especially that are thus gathered out.
• Proved by po∣sitive prec••pts that Saints must be sepa∣rates.

  Wisdome calls for it.
• Expos.
• Required in the Leviticall Law.
• Expos.
• Separate saith the Lord.
• And then I wil be a father to you.
• Expos.
• Expos.
• Them without are a generati∣on of froward∣nesse and crossenesse.
• Beleevers did separate from such.
• Then cal••ed a Church, and not before.
• Hence Ecclesia the Church is called.
• 1 Cor. 1.9.
• 3 Proved by the practise of Christs Pro∣phets, Apostles and all Saints in Primitive times.

  Jeremy separa∣ted. Calvin in loc.
• Israel a sepa∣rate people.
• So every Saint is a spi∣rituall Jew.
• So are the Dis∣ciples of Christ.
• Sim.
• Who are therefore ha∣••••d.
• Ch••ists com∣mands.
• 2 Those that partake of her sins, partake of her sorrows.
• 3 It publishes disobedience not to be such, and a corrupt heart, plenis faucibus.
• Quest.
• Answ.
• 1 None ought to be without Callings.
• 2 None must separate from their duties.
• 3 Nor to se∣parate from ci∣vill ••onverse.
• What it is to separate.
• 1 From all false wayes and worship.
• 2 From fami∣liarity with the adversaries of the truth.
• Sim.
• Sim.
• Sim.
• Have nothing to doe with them.
• Gods anger is against such as do keep com∣pany with them.
• Sim.
• Sim.
• 3 No fellow∣ship with them in their orders and or∣dinances out of Christs way.
• Expos.
• As Paul se∣parated from Iewish Chur∣ches, Discipline orders and or∣dinances.
• Vse.
• Parishes have not this part of the Forme. Which is twi∣sted up of a threefold cord to draw us out of Parishes into Churches,
• All men are separates from Christ, or sepa∣rates for Ch••ist and which is best?
• Object.
• What Separa∣tists are Schis∣maticks, and what not.
• A sin not to se∣parate from false Antichri∣stian Church-States, And pa∣rishes, as Chur∣ches are such.
• Learned men many times most enemies to Christ and his true Chur∣ches.
• Sim.
• Parish-Chur∣ches, no Chur∣ches.
• Churches ga∣thered out of Churches▪
• Parish churches are Sathans Synagogues. No Parish-rule conveyes a Church-right.
• Sim.
• Parishioners op∣posite to Chur∣ches.
• Sim.
• Object.
• Answ.
• Word preach∣ed is no inde∣lible, nor un∣deceivable note of a tru•••• Church.
• Sim.
• But a commen adjunct.
• Sacraments must be (of right) dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church.
• Expos.
• A word to all friends to sub∣mit to Christ.
• ☞
• ☞
• Sim.
• Outward Or∣dinances out of Christs or∣der may do more hurt then good.
• Sim.
• Carnall reason keeps many off Church-fellowship.
• Sim.