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 〉 Channuccah. A TABERNACLE For the SVN. (Book 1)

The first BOOK. (Book 1)

CHAP. I. That there is a visible Discipline, or Politie of the Church under the Gospel, ordained by Christ; and what it is: and how it differs from carnal Policy.

NOthing is more clear out of the word of God, then that there is a Gospel-Discipline,* 1.1 or Church-State for Saints of divine Insti∣tution, and by divine instruction; Prov. 1.3. To receive the instruction of (Christ) Wisdome, Justice, Judgement, and Equity;* 1.2 for Solomon (who was a type of Christ) teaches his Discipline in this

Book of Proverbs, which you have some call his Ethicks, as relating to morall Precepts; for Divinity is like some great Lady that is every day in a new dresse; and Morality like to a handmaid that waiteth on her;* 1.3 Christ [the typified Solomon] intends hereby to tell us of his Order,* 1.4 and of the Discipline of Wisdomes house (viz. his Church) Prov. 8.1, 2, 3. and Chap. 9.1, 2, 3, 4, 5. he begins with this exhortation, Prov. 1.8. My son hear the instruction (or Discipline, as many read it) of thy Father,* 1.5 viz. his spirituall documents, and teachings,* 1.6 and forsake not the Law of thy Mother, that is, of the Church, Gal. 4.26. who bears, and brings forth chil∣dren to the Lord. So that it seems Christs Discipline (which is of the Father, and of the Mother) consists in the Spirit,* 1.7 and in the truth, Joh. 4.23, 24. not onely inwardly, but it is also outwardly; as to outward Orders, Laws, and Ordinances of the Church. Thus the Lord opens the ear to Discipline,* 1.8 sayes Elihu to Job chap. 36.10. and commands them from iniquity; that is, sayes Calvin, he instructs them in his wayes,* 1.9 and teaches them to amend. This shews, that Gods designe in giving us so good a Gospel-Discipline, is, thereby to make us good and Gospel Disciples, both in knowledge and in practise, and is therefore of great con∣cernment to us in teaching us these three things,* 1.10 1 Subess••; 2 Coesse; 3 Praeesse.

First, to be obedient to his Laws, and Ordinances, ut dis∣cipuli,* 1.11 living together in Order: Secondly, to love one another,* 1.12 and all Saints living together in unity, ut socii, Psal. 133.1, 2.* 1.13 Thirdly, to instruct one another, and to strive together, to excell in exhorting, comforting, and teaching to the edifying of one another, 1 Cor. 14.12. ut Magi∣stri, as Masters of knowledge, Psal. 119.98, 99. and there∣fore it is, that there is so great a need, and notable a use of this good order, and Gospel-Discipline amongst us, which God hath of his goodnesse, and in his wisdome provided for us.* 1.14 So sayes old Bernard, super Cant. Serm. 23. What abundant cause have we to blesse the Lord (who was no wayes bound to us) that of his free love should let down a Discipline out of his owne bosome (as it was brought by Christ to us from the

Father for us to dwell in? because the School-men could say,* 1.15 Dis∣ciplina non debetur ex debito, quia inferiori non est aliquis obligatus, in quantum est inferior; Man is the inferiour, therefore it is man that is obliged to the Lord his Superiour, for ma∣king so much, and so excellent soul-provision (hence reli∣gio a religando) Ma••. 24 45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who is a faithfull and wise servant,* 1.16 whom his Lord hath made ruler over his houshold, to give them meat in due season? So we see the Lord takes care for us, and makes provision for poor souls, for he hath appointed, (constituit being a compound word, is as much as to say, cum aliis statuit, whom the Lord hath appointed (joyntly with others) as an Overseer, (super fami∣litium suum,) over a remnant of his family.

Now,* 1.17 woe bee to them that reject this Discipline of Gospel-institution, Psal. 50.16, 17. a meer Moralist will tell you there is a necessity of Discipline. (See but Tull▪ in's Offices lib. 8. & 9. de invent. ante finem libri) and a meer Formalist will tell you, that there is a necessity of Church-Discipline, which is a principle own'd by all for a truth (except Atheists) bee they no more then meer pretenders, or professours. As for this Church-Discipline we shall finde it in the word, and fetch it from the Fountaine freely flowing forth through many more Scriptures, then I shall mention both out of Old and New Testament.

First, in the Old Testament, we finde many Prophesies,* 1.18 and Promises filled with this, as Psal. 110.3. Thy people shall bee willing in the day of thy power, in the beauties of holinesse, which must bee meant of this visible Gospel-Church-state,* 1.19 wherein Saints (having communion with Christ, and one with ano∣ther) do worship the Lord, as appears Psa. 29.2.* 1.20 Worship the Lord in the beauty of holines; this is the Lords house, here is his worship due unto his name; out of this Sion goes forth the Law, and it is beautifull for scituation. So in Isa. 2.2, 3. It shall come to passe in the last dayes, that the mountaine of the Lords house shall bee established in the top,* 1.21 &c. which foresees the singular fellow∣ship of Saints in these last dayes wherein we live (large∣ly) exalting Gods owne way of worship, which he will bring forth with shoutings, and withall an attractivum bonum,

a winning excellency will shew it selfe to the ravishing of the Saints, and the re-edifying of their soules as (in statu quo prius) of old; so that the very out-casts of Israel shall (more fluminis) by a spirituall instinct, and from occult qualities flow freely (and be fully satisfied) unto it, yea up to it, which is a greater wonder.

The glory of this latter house shall be abundantly greater then the former,* 1.22 which notwithstanding was filled with his glory. This house the Prophet also premonstrates in Ezek. 43.10, 11, 12. which looks to the Gospel-time and Temple.

Secondly, in the New Testament, this truth triumphantly appears,* 1.23 for our Saviour testifies himself unto it, in Mat. 16.18, 19, and upon this rock will I build my Church (in the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but, is not a copulate) but Christ himselfe is this rocke that is pointed at for the Churches foundation,* 1.24 1 Cor. 3.11. or else is will fall: And as the verb metaphorically concludes this Do∣ctrin of Church-Discipline (being taken from a building consisting of many particular parcels made up into one,* 1.25 also of such a Society which are of neer relation and sweet consanguinity (spiritually taken) including the order of the house, which is thus built up an habitation to the Lord through the Spirit;* 1.26) So also the person and tense doe signally declare, Christ is yet about this building (who alone is the Carpenters Sonne, the Son of Mary) as afterward we shall shew.

For further proof, see Mat. 18.17, 18. the Church is not there ment a mixed company (sayes Cameron in loc.* 1.27) nor a mixed worship,* 1.28 saith Vrsin: but you have here commanded and commended unto you by Christ, the good Gospel-order and Discipline thereof. This the Apostles practised, Act. 2.42. and 46▪ 47. And in all the Epistles of Paul, it is apparent, Phil. 3.17. 1 Thess. 1.7. 2 Thess. 3.9. Cum multis aliis, &c. This the Apostle preached, Act. 8.12. instructing others in it, 1 Cor. 12.25, 26, 27. 1 Cor. 14.12. and commending others for it, 1 Cor. 11.2. Coloss. 2.5. 1 Thess. 1.6, 7. besides abundance of examples of all the Churches of Corinth, Rome, Phillippi, Macedonia, Antioch, Samaria, and the seven Churches of Asia▪ So that we are encompassed about with a broad cloud of wit∣nesses,* 1.29 and cannot but concurre with all in this received

Axiome, or undeniable truth, that there is a Gospel-Discipline for the Saints to submit unto, and to walk under, together in order and unity.

This many call Ecclesiastick Politie, as Cartwright, Hooker,* 1.30 with many others, because that so much skill and judgement is required for the ordering of the affaires of the true Church of Christ, which we are here to treat of, 1 Tim. 3.15. this same is by others called the Church visible consisting of beleevers in body together, and under outward formes, order, Coloss. 2.5. and government, and under the power of Christ (King, and Lawgiver) committed to him by his Father, Matth. 28.18. Joh. 5.22. Joh. 13.3. and delegated unto him,* 1.31 and executed by him visibly and invisibly; invisibly by his Spirit and word within, which are as the Ruling Elders and Officers, Joh. 14.16, 17. Joh. 16.7, 8.* 1.32 But visibly by his Ordi∣nances, and Officers in the Church without, Ephes. 4.11, 12. 1 Cor. 12.28, 29. yet none ought to be a visible Officer (no nor member) but such a one as is ruled, directed, enabled, and qualified by Christ, and his Spirit, ordering within in their hearts; So that the formall and spirituall, outward and inward, visible, and invisible make but one Church: But more of these things hereafter.

Onely this at present, before I proceed,* 1.33 I must acquaint you that there is a most dimense difference between this Discipline and Politie in severall particulars, of which some I shall name, and so haste.

First,* 1.34 Politie of Nations (or rather Policy whereby states are ruled) is not one and the same in all places, but as Physicke is administred according to the constitution and complexion of the body; so is Policy, and not in all places alike, but ac∣cording to the constitution and complexion of the people,* 1.35 and place; one Nation is ruled this way, another that way, but Christs Discipline of his Church is one and the same in all places, to all people, 1 Cor. 7.17.

Secondly, Politie also differs according to the times, but this Gospel-Church-state doth not,* 1.36 but is the same (by rule) in all ages, and at all times, be they what they will, Ephes. 3.21. and Ephes. 4.11, 12. Media cultus sunt immutabilia, till the

coming of Christ, 1 Tim. 6.13, 14. 1 Cor. 11.26. Isa. 9.6, 7.

Thirdly, Politie alwayes drives on a Selfe-interest, and seekes no further;* 1.37 but this Discipline of Christ drives on an interest above selfe (which is, as having the Moone under her feet) and is not therefore of this world, Joh. 5.30. Joh. 7.16, 17, 18. Heb. 2.12.

Fourthly, Politie is ordered by certaine outward Lawes, and rules left (as a Gnomon) or laid downe for the tranquillity of the State;* 1.38 but this Church of Christ is govern'd by the Word without, and the Spirit within (as will appeare hereaf∣ter) in power; and hence it is that Directories are out of date,* 1.39 the Cannons discharged and broken in peeces, and Plat∣formes of men no more minded then as they are the Word of God, and till further light be given from above, and till the Spirit lead us further into the truth.

Fifthly, Politie, and the Kingdomes of the world have many Kings, Emperours, and Rulers; but the Church of Christ over all the world hath but one and the same head,* 1.40 Ephes 1.22. and Ephes. 4.15. and Ephes. 5.23. 1 Cor. 11.3. Coloss. 1.18. who is to rule them by Spirituall influences, and outward Ordinances.

Sixthly, Politie requires outward obedience, and no more (be the heart never so bad) but this Church-way of Christ calls for spirituall worship,* 1.41 Joh. 4.23, 24. and the heart, Psal. 27.8. Prov. 3.1. Psal. 66.18. Psal. 51.17. Acts 4.32. Act. 8.21. & Act. 11.23.

Seventhly, In Politie men have power of pulling downe, or setting up new Lawes by the Supreame authority of that Na∣tion or State,* 1.42 and their Lawes and Acts (as those of the Parliament) are binding, and of force: But in this Church of Christ there is no setting up new, or pulling downe old and true; Christs Lawes and word must stand without adding, diminishing, or altering, Rev. 22.18. this Discipline is not a nose of wax,* 1.43 nor (as honest Cartwright sayes) taken out of Can∣nons, Lawes, Decrees of men, Popes, Prelates, or the like; from which pit came all the Locusts, and Scorpions, the Ro∣mish Hierarchy, the Arch-Bishops and Bishops, and their Ser∣vants,

Surrogates, Officials, Commissaries, and the rest of that trash and rubbish.

Eighthly, Polity hath no higher principle then reason,* 1.44 but this way of Christ is abundantly above, and yet in nothing against pure reason.

Ninthly, Polity is a great Fautor, and abettor of Customes, of long continuance, whereby the people are embondaged;* 1.45 but this way of Christ is very much an enemy to all customes and traditions of men (that are not of the Word of God) though of ever so long continuance and use: Vide Vrsin de 2 praecepto.

Tenthly, Polity hath Corporall punishments, and power against opposers, enemies, offenders, or the like,* 1.46 Et ist••s vi coercere, ac ferro punire potest; but the Church-power is from a∣bove, the weapons of her warfare are spirituall, Non ferro sed verbo, non vi & armis, sed vi & efficacia; she uses the two-edged-sword of the Spirit, and Word, against all her opposers and offenders, neither are men compelled (as by Politicall pow∣ers) to obey, but they are drawne of God, and the Spirit con∣straineth them, Job 32.18. 2 Cor. 5.14.

Eleventhly, Polity is full of Tricks, Arts, Quilits, and Ae∣quivocations, and lies ready at the catch,* 1.47 according to a Judges (or great mans) interpretation, or construction: but this Gospel-way is full of plainenesse, truth, and simplicity, 2 Cor. 1.12. and 2.17. and is not according to mans interpretation, but the spirits, Rom. 12.8. 1 Cor. 5.8. Rom. 16.19.

Twelfthly, Polity consists most in the Forme, and lives most in the out-ward show, pomp, and appearance,* 1.48 but this way of Christ consists most of inward beauty, pomp, and excel∣lency, 2 Cor. 5.12. and 2 Cor. 10.7. Joh. 7.24. and lives most in the spirit, and least in the forme.

Thirteenthly, In Polity is the greatest respect of persons, one higher then another, making some Slaves, and others Lords;* 1.49 but in this Church-state of Christ it is an intolerable Tyran∣ny, and hath not the least allowance, Mark 10.42, 43. lest thereby we should have mens persons or opinions in admiration, Jam. 2.1.3, 1 Pet. 5.3.

Fourteenthly, Polity preferres men according to their out∣ward parts,* 1.50 fleshly habits, of learning, wit, or prudence; but Christs Church-state sets up Christ, and his Spirit for Officers in chiefe, and such who are ruled and filled with the Spirit of Christ under them, so that not men, but Christ rules; Judas that had not this Spirit proved a Traitor, so will others.

Fifteenthly, Polity grows every day more and more rusty, and the longer it lives,* 1.51 the more it will be out of date, and loathed at last, and like a Potsheard be dashed a peeces; but this way of Christ growes every day more and more glorious, and will be the beauty of the whole earth; Piety shall stand, whilst Policy shall fall, and the Church of Christ, that little stone (cut without hands) shall crowd Policy out of doores, and fill the whole earth, Dan. 2.35. Rev. 11.15. Psal. 48.1, 2. Isa. 62.4.7. In all these respects and many more (might I not be too tedious) I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy,* 1.52 whither in Church (where it hath been set up instead of Piety) or State, so that I meane not in any such sense that there is an Ecclesiasticall Polity, but as I have hinted be∣fore, and in order to visibles.

Now who hath been more politick and subtill then that Beast, that hath for so long usurped Christs Seat? and what a many Romish Ornaments (like unto the Aegyptian Jewels) doe many men and Ministers yet retaine?* 1.53 fitter for a Golden Calfe, (which is to be grownd to powder) then to adorne the Tem∣ple, or Tabernacles of God; O that they were sent away from whence they came! and that we would come in sincerity to the Lords worke before us! which is, the building of his house for his honour to dwell in.

But thus I have proved that there is a Gospel, orderly Church Discipline, and how farre it differs from Policy, whether cal∣led Ecclesiasticall (as some make it to consist altogether in formes, and things carnall) or civill.

Now the Lord lead us into his owne Spirituall Temple, and Gospel-Church-state by his owne light: for how sad a thing is it to see his flock so scattered among Wolves, and the Saints in a confused darke, corrupt, Disciplinary way of walking without

order, rule, and ordinances? which so many Soules doe sit moaning for, and in the want of them in this their Wilder∣nesse-estate, wherein they have been lost for many ages toge∣ther;* 1.54 and whilst they are sighing and sobbing in a strange Land, they that have led them into this Babylonian Captivity, doe call upon them to sing the Songs of Sion; but alas, their Harps are hung up upon the willowes, and they as in a strange Land are silent, which is the next thing I come unto.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gnaraphel. CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline, and the Church was driven by the Dragon, and drawne by the Beast into a Wilder∣ness for many hundred yeares, and ever since how mise∣rably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy, and so have continued to these dayes.

IN the next place we are to shew how for many Ages to∣gether we have fallen foulely short of this holy and whol∣some Discipline of Christs Church, and have been abomi∣nably cheated with the rotten figgs, and choaked with the thick Romish foggs, and filthy infectious mists of Popish inventions, so that thereby the Sunne and the Aire have been abundantly darkned. The (poore) Church,* 1.55 she was before cloathed with the Sunne, encompassed round with purity of Religion,* 1.56 with brightnesse of Discipline, and in the clear light of Christ,* 1.57 and Scriptures which were her rich ornaments in the twelve Apostles dayes; yea and after that till Constantines time she wore this Crowne of the twelve Starres, those glistring lights. And not only were the Saints (such as then lived) above the

Moone, and all sublunary enjoyments, but they had this borrowed light of the Word, meanes, and ordinances, to guide them in their pathes, and to direct them in their Discipline and Church state;* 1.58 but alas! (as our Saviour foretold what would follow) it fell out afterward that the red Dragon raged and watched to persecute the Church) which was done very sorely in Domitians dayes (and in Nero's) at which time the Church was pure notwithstanding,* 1.59 and (as yet) pre∣sented for a chast Virgin to Christ, though tormented, because she would not be deflowred, and although then (the Apo∣stles being all dead) fierce wolves met together by Flockes, and false Teachers,* 1.60 and Pseudo-Apostles rose up apace, to oppose openly true Doctrine and Discipline.

* 1.61This continued under the Emperours, Verus, and Seve∣rus, and Valerianus; O then! how this red Dragon (this bloudy Abaddon followed the Church, foaming with flouds of indignation, and yet for all that, the poore, and (almost) breathlesse Saints had a little respite under Galienus, Anno 262. and till that time I finde the Church continued yet ve∣ry chast,* 1.62 but then, presently after began Images to be set up, and Monuments to be erected in Caesarea Philippi, and other places, and in Dionysius his dayes Bishop of Rome, Anno 267. the Church began abominably to be deflowred and defiled; so that the true Saints and Churches could not escape a most sad persecution under Dioclesian,* 1.63 and most hot and heavie under Maximinus, that matchlesse Tyrant, till torments in his bowels moved his bowels (against his will) to mitigate the vio∣lence of the persecution; this continued to the time of Con∣stantine and Licinius;* 1.64 and although the red Dragon could not have his wil (do what he could) with these his heads and hornes, with which he used to push at,* 1.65 and (if he could) to have pushed out the memory of the Saints, that the name of a Christian might not be left, yet the Church liv'd and thriv'd till she was in those dayes driven into the Wildernesse, which was worse then all the Persecutions of the Dragon before, and this was (not mulatione loci, sed amissione ornatus) by loosing her former light, life, liberty, excellency, purity, and loveli∣nesse; her bright Discipline for darknesse of devotion, and de∣votion

of darknesse; her truthes for traditions, and Doctrines of Christ for inventions of men, and all this by her pretended friends at home; for now the Dragon had dragg'd the third part of the Starres after him, viz. Meteors and wandring Starres,* 1.66 made up of earthy matter, but not fixed in the Globe of Heaven, them he hath cast downe with his tayle, i. e. by his Ser∣pentine subtilties, insinuations, strength, policy, and poy∣sonous infections; Oh sad! what Superstitions, Idola••ry, and will-worship began in those dayes to be inthron'd, and owned, yea in such a manner as is to be lamented at this day! for then started up the solemne celebration, up∣setting, dedication,* 1.67 and adoring of Houses of Bricke and Clay, Lime and Stone, and Consecrating such kinde of places for the Temples of the Lord, calling them Catholicke, and Christning them Churches;* 1.68 yea then the superstitious Mother of Constantine (viz. Helena) went a Pilgrimage to Jerusalem, to finde out Reliques, and Monuments, and then began Crosses to be set up, and Consecrated, and Christ's Nailes and Reliques to be kept and ador'd, and Miracles (pretended to be) wrought by them, (as they that loved Superstition and Idolatry did (and doe) report to this day. Thus, and many other wayes,* 1.69 was (the poor woman) the Church, forced into a fruitlesse, comfortlesse, dangerous, barren Desart-like condition, whilst Monkes and Popish Priests sprung up apace,* 1.70 and whilst the glistring glory of the former (true) Discipline, Doctrine, and Ordinances did dye apace, and began to lye buried, and unregarded in the dust. But, ah blessed Lord, how excellently doth her deliverance draw nigh! and that it is hard by will appeare in the fol∣lowing Chapters. In the meane time, let all discerning men judge (to whom I appeale) what a miserable state hath the poore Church (visible) been in (to this day) for many hun∣dred yeares? and how thicke and three-fold her miseries grew in upon her in the absence of that bright Discipline and Doctrine which she had in the Primitive times; and also by the pride and presence of a cunning (and curious) counterfeit thereof, which hath (crowded out the true, and) conti∣nued amongst us to this day? The proud Popish, and Pre∣latick

Discipline quickly grew drunke,* 1.71 and was soone swal∣lowed up, and swimming in the bloud of the precious Saints. The Moone was indeed (then) turn'd to bloud (as well as the Sunne to darknesse) and most Romanizing outra∣gious Massacres of Saints,* 1.72 and bloudy unsupportable Butch••∣••ies of Gods people were made, to maintaine the Doctrine and Discipline of those dayes, so that the Saints were ac∣counted as sheep for the Shambles, and were killed all the day long; yet a little respite was allowed them,* 1.73 and liberty given to them (through God's goodnesse) in King Henry the eights time, and then the true Discipline, which seem'd to lye for lost and dead a long time) which Christ hath left us in his Church, would faine have lived and breathed a little; and so in Edward the sixth's dayes, and viriditie, very great hopes there was of her recovery, and she began to wax warme, and to sneeze out some good signe•• towards it, but alas, they were soone lost againe; and how lamentably did she lye againe at the Graves brinke in cruell and accursed Queene Maries dayes,* 1.74 and then she was given over (indeed) even by her Phisitians for lost, and past recovery; untill it pleased the Lord to raise her up againe, and (almost) miracu∣lously in Queen Elizabeths dayes,* 1.75 and then we did verily expect her full recovery and restauration, according to the Primitive patterne and practise; but well-a-day! how were we deceiv'd! for what by the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) crafty cunning of the seducing Serpent which deceived Eve, and what by the insinuating subtilties of the Popish Prelates, and Mitre-mon∣gers in those dayes,* 1.76 her Mothers Children were angry with her, and under pretence of Treasons, Rebellions, and robbing of the Magistrates of their right,* 1.77 and the like wrongfull accusations, those (her enemies) inveigh'd against this Di∣scipline of Christ's Institution, (accusing it to the Queen) they called it a Schisme, a Faction, Sedition, and Heresie, and with this they charged the true Children of the Church, and impeached the precious ones;* 1.78 as the Presidents did, that conspired against Daniel, Chap. 6. accusing him for the breach of the Kings command, because he kept his conscience, upright; and as the Adversaries that would have hindred

the building up of Gods house in Ezra's dayes chap. 4.13.16. they charged them for rebellious, and for such as would rob the Magistrate of his right and revenews; so did these in Q. Eliz. dayes, most cruelly doe the Accuser of the brethren's office against the Saints, branding and abusing them for se∣ditious factious persons, and charging them for Innovators, Here∣ticks, erroneous ones, calling them Puritans, Brownists, Donatists,* 1.79 Anabaptists, Sectaries, and such like; saying, they would be the Destroyers of the Nation, and what not? so that by this meanes the Church did seem black and odious to the world, being Sun-burnt, and set to be the keeper of other (Anti∣christian) strange vineyards whiles her owne was neglected, Cant. 1.6. For it is in, and by the name of Christs own Church and Discipline, that such a Popish Hierarchy and Prelacy was canonized and consecrated, which carried a faire face, but a foule heart, and which was taken out of humane traditions, and inventions of the Papists coyne, and 〈…〉〈…〉 Conclave and Canons, as will amply appeare by the beams of the Sun in this ensuing Tract. And certainly the Prelates and Papists did agree, and look very like one another in their Discpline, and in their opposing the Saints, and Christs true Church and Dis∣cipline. We might have said of them, as Aristotle once said of the Milesians, that the Milesians were not fools,* 1.80 yet they did just the same things that fooles doe; so these Protestants and Prelates were not Papists, (no by no means) and yet they did just as Papists doe, but they were indeed Mungrels, and meer Hermaphrodites in Religion, Nec vere viros, nec vere, mulieres, sed vere Histriones, neither Papists, nor Protestants, but both, or neither, or either, or any thing for their owne ends.* 1.81 A Roman Cardinal caused his Painter to draw out K. Solomon halfe in heaven, and halfe in hell, for which he was justly to be blamed; but without any just blame might those Prelates be pictured out so, half way in heaven, for what they pretended, and for the good they did, but half in hel for what they intended, and for the evill they did in afflicting the Saints, ac∣cusing the brethren, persecuting the Church, and rendring the true Discipline of Gospel-fellowship odious, and despi∣cable to Magistrates, Ministers, people, and all.

But furthermore, the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy, that King James could make it a maxime (in which he proved a true Prophet) No Bishop,* 1.82 no King; and it is clear to me out of ma∣ny Scriptures, Dan. 2.34, 35. Rev. 17.12. and 18.3. that they both live and dye together (like Hippocrates twins) receiving both alike, and at the same time power from, and punishment with the Beast. Wherefore let not the Prelates, nor Papists thinke to hold long in any place, for the day of the Lord his contro∣versie for Zion shall finde them out; neither need they to thinke their fall is by fortune, for it is appointed of old, and in these dayes wherein we are at suit with them; let them not wonder if they all lose the day of us (yea and the hot spirits, violent Presbyterians too (so called) who agree too much with Popery, and Prelacy as (appears Ch. 9. lib. 2. at large) and must meet with the like lamentable destiny and fate with you;* 1.83 for (as M••. Hooker sayes in his Preface before his Survey of Discipline.) There is no such thing as a Presbyteriall Church, i.e. a Church made up of the Elders of many Congregati∣ons Classic-wise to govern,* 1.84 &c. in the New Testament; where∣fore let them not wonder, if they also fall in the heat of this Suit) seeing the Law and the Testimony is for us this Terme∣time,* 1.85 and therefore the Judge must be for us too, and the day will be ours in despight of all the world, because that yee have trusted to forged titles that will hold no water. The Camel seeking hornes,* 1.86 lost his ears, and so have these Disci∣plinarians, they will not heare what belongs to their peace. In this Summers day of the Lord Jesus, the Sun will shine hot, and scorch, yea mel•• (violento aestu) the waxen wings of all false-discipline,* 1.87 and thereby throw down that Icarus-like loftinesse of High-Presbytery, Popery and Prelacy in all Nations, and then the whole bulke and massie body of Antichrist must beat his heels in the ayre, and be found in the deeps, and drowned in the Ocean of everlasting misery,* 1.88 Rev. 19.19. they are al∣ready under the burnings of that day in the torrid (horrid) Zone, and must shortly tumble into the tomb, where the worme dyeth not. This must bee for that they cannot bee converted into any other use for safety. As the black cloath

that will take no other Dye, but must hold so,* 1.89 and is most rotten, uselesse, and unserviceable for weare;* 1.90 but the whit: will take any other Dye, so indeed will our Discipline of Gospel-institution, which is in these latter dayes to bee restored into its Primitive purity, as white, precious, spiri∣tuall, Lilly-like, and lovely, this shall be capable of any Dye, or administration, and Dispensation to the end of the world, any Dye it will take whereinto it is dipp'd by the hand of the Lord; but the blacke, base, sooty, and darke Di∣scipline of Antichrist, shall be but as a rotten ragge, and good for nothing, being in nothing capable of these latter dayes dyes, which will be of divers sorts, from one to another, yeare after yeare, and the best at last. But furthermore, the Dragon (till these late dayes) hath made use of earthly pow∣ers to oppose the Saints (having no more place found for him in heaven) but now it is that we heare the loud Voyce in heaven, (viz. his Church) saying, Now is come salvation,* 1.91 strength, and the Kingdome of our God, and the power of his Christ, for the Accuser of our Brethren is cast down.* 1.92 And now shall the earth (viz. earthly powers) help the Woman, and swallow up the Dragons indignation, though the remnant of her Seed must yet meet with Warres, Conflicts, and oppositions for a time.

It remaines now, O England! Ireland! and Scotland,* 1.93 that yee kisse the Sonne lest he be angry, and yee perish, Psal. 2.12. and that yee cast away your Popish and foppish trash and trumpe∣ries, and those wicked traditions, formes, and ordinances of men, which have made yee Captives, and for many hundred yeares have inbondaged, and endungeoned ye up in darknesse and deceit; for as we can cousen little ignorant Children, by giving them Counters, and taking away Gold, and those Counters too are only to quiet them;* 1.94 so how easily can Anti∣christ cheat you,* 1.95 which he hath done in our ignorance and infancy, by giving us Copper for Gold, and counterfeit (Bra∣zen-fac'd) ordinances, and tooke away Christ's, telling us, that they were better which he gave us, and so quieting us for a long time; but now alasse! we are older, and we must be wiser, and not be so basely cheated out of our Ordinances, Orders, Doctrine, and Discipline, which Christ hath left us,

when he went from us, but let us hold our owne, and keep our Gold; and to encourage us, he hath promised us ere long to make another change in the Churches, and to give them gold for brasse, Isa. 60.17. the precious for the vile, &c. Where∣fore it is, O Friends, that this true Religion, Discipline, and Gospel-worship of Christ's owne Coyne, and Mint, ha∣ving his owne Image of his most precious Gold,* 1.96 is offered you againe, and (once) againe; which hath often (before) been rigidly repulst, and put off with disdaine, and dire∣full reproach; yet notwithstanding it is presented to you the third time, and comes crowned with the twelve Starres, and cloathed with the Sunne, I meane with Christ the Super-inten∣dent, and sole Independent Lord, and Law-giver, yea and a∣lone Light-giver to the Church and Saints. This is especially the Honour and Ornament of this Discipline, or Gospel-Politie, viz. to be cloathed with light, having Christ alone the Lord. Indeed, hitherto hath many a sad soule sate and sigh'd, yea and the Church in the Wildernesse too bewayl'd with Mary, weeping, Joh. 20.13. Oh! They have taken away my Lord, and I know not where they have laid him.

Alexander used to say of his two Friends, viz. Craterus and Hephestion, that Hephestion loved Alexander, but Craterus lo∣ved the King, and yet the King and Alexander were both but one man; and so Certes I may say of some in these dayes, who professe to be Christ's friends,* 1.97 they all love him as Christ Jesus our Saviour, for his sweetnesse, and excellency, and lovelinesse, and love, which is better then wine, and for his use∣fulnesse, &c. but how few of them that love him as the King? to be commanded by him? that are obedient to his Lawes,* 1.98 and Ordinances? unlesse they be in the Congregatio∣nall orderly Courches, and there indeed Christ hath a few Friends, and tryed Subjects, but such Craterus's are rare too; wherefore let all the faithfull friends of Christ (of what judgement soever) that are under his Command and Lord∣ship, come and enter into these Gospel-wayes of Worship, into Christs order and path, ordinance, and Discipline (for the Lord of the Mannour, I meane the God of this world, will take up all wefts and straies that are out of this way,* 1.99

and empound them) wherefore for shame friends make haste! Hye out of Babylon, flye into Sion, into the Fellowship and Church-way of the Gospel, wherein Christ is King, and Lord; and where this Sunne is highest, brightest, and swif∣test in his ascendent motions, wherein Christ appeares in his richest perfection and fulnesse. For as Nature,* 1.100 who hath drawne with her Pencill a perfect Grasse-greene in the Emerald, (as Pliny sayes) a skie-colour in the Saphire, a fire colour in the Carbuncle, a sanguine in the Rubie, and a starry in the Diamond, hath also drawne all these together in one, viz. the Ophal: so hath Christ by his Spirit in his Church,* 1.101 for there is one gift and grace in one Saint, another gift in another, and other graces in others, and blessings in the Gospell, and power in the Word, and sweetnesse in the Ordinances, and all in one, viz. the Church. Some excell in one thing, some in another, but the Church is the summary of all, all ex∣cellencies are there in one, viz. in one Christ, who is in every Church, the fulnesse and perfection of all; Christ (sayes Bernard, De advent. serm. 2.* 1.102) is the Bee which flew into the City of Nazareth (which is interpreted Flower) and there he alighted on the sweetest flower of Virginity that ever the earth bore; and so doth Christ now in the Churches finde sweet flowers, who hath,* 1.103 Et mel & aculeum (sayes Doctor Rawlinjon on's Mercy to a Beast, p. 13.) both Mercy and Judgement, yea he is both Love and Law in all his Chur∣ches, yea the Law of Love, and the Lord grant we may finde it so in these dayes.

Heare, O Ireland! heare the Lord! run into his Courts,* 1.104 live in his Sanctuary! for in a special manner I speake to you from the Lord, for whose sake I dare not bury these truthes as dead, or in silence, which doe so much concerne you; and seeing I am now with you, I wish from my soule, that most of your Professors prove not Moone-sicke, I meane Luna∣ticks, that sometimes fall (or plunge) into the water, and sometimes into the fire,* 1.105 (of persecuting the Saints that wil not over head and eares with them in the waters,* 1.106 yee know what I meane) for I shrewdly feare this; wherefore I say, forsake not Aegypt to fall into Babylon, nor Babylon to fall into the

forme againe, and to make a Church of forme meerly, and to drive in, or draw in poore hearts (through ignorance and folly) into a formall Discipline, by urging the forme, or tying others to such a judgement with you; for this is clear∣ly against God's designe, and Christs Gospel-Discipline, which is to be in the Spirit, and in truth: and therefore I have many precious and pregnant truthes to hand forth, and handle to you, as they are hearted in me from the Fathers bosome of light, in this ensuing Treatise, especially in Lib. 2. but in the meane time, make haste into Sion, into a pure, or∣derly, Gospel, Spirituall way of Worship, and the Lord be with you, and speed you. But if before I have done, some doe say, Why then we shall be persecuted by Presbyterians, or some (call'd) Independants, or the bitter ones of the Anabap∣tists, or the like, as well as by Malignants and open ene∣mies;* 1.107 I say, that they shall be but like Sampsons Foxes, who were themselves burnt amongst the Corne which they fired,* 1.108 but the Land brought Corne againe,* 1.109 and the ground was made the better by it, and the fruitfull••r, but the Foxes came up no more; so be yee sure, that such will by their persecu∣tions, burne up themselves, but better the true Churches; though it may be some members may suffer in the fire first; yet take us the Foxes, the little Foxes, saith the Lord, Cant. 1. he will not suffer them to escape scot-free, Phil. 1.28. for it is to them a token of perdition (sayes Paul) but to you of sal∣vation, the true Churches shall (maugre all their might and malice) appeare again, and triumph the more, and be yet the more glorious and fruitful, but these persecuting Foxes can never come up againe, but must lye buried in the field which they have fired, and so be the Authours of their owne end. Where∣fore feare not, my Friends, their frownes, nor crownes; but as Alexander was wont to say to his Souldiers when they were in danger,* 1.110 * 1.111 or went on any designe, Sed habebis Alexandrum; my brave Blades, you shall have Alexander with you;* 1.112 so say I, you shall have Christ with you, in the midst of you, and engaged for you; feare not! and then you shall no more be termed desolate,* 1.113 or forsaken, but be called the Lord's Hephzibah and Beulah; but thus for the second chapter.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Midbar. CHAP. III. That the Churches full deliverance drawes nigh, and is up∣on entrance, at first gradually, her Discipline shall be restored as at first. First proved by parallel from the Wildernesse, wherein she hath been long lost, as to true Discipline and Doctrine.

TO proceed, the Call continues to hast us out of Baby∣lon. It is Historied of Darius's Generall, that when he had Orders from Darius (his King) to revenge the wrongs done him by the Athenians,* 1.114 that he commanded his Servants every day, at every dish of meat they brought in to the Table, to say, Sir, remember the Athenians. Now Christ hath sent to us, and calls upon us every foote, to Re∣member the ruine of Babylon, and the rising of Sion; for Ba∣bylon must fall, and Sion must fill, and grow up apace to perfection-ward; but although this is graduall at first, yet the restauration shall be universall at last.

In the interim, we heare how long, and how lamentably the poore despised Church hath been in the Wildernesse,* 1.115 wo∣fully bewayling;* 1.116 but now followes what hopes we finde of her deliverance;* 1.117 now Mr. Brightman (the brightest man of his age, that I have met with) lends his Light to this Age, out of Revel. 12.14. where we read, the Church was to continue in the Wildernesse for a time, times, and halfe a time; besides the thousand two hundred and threescore dayes, in ver. 6. which is all one with that in Rev. 11.2. of forty and two months,* 1.118 for at thirty dayes to the moneth, it comes to one thousand two hundred and sixty dayes,* 1.119 which if we account from Christ's time, was to begin one thousand sixe hundred

and ten dayes, (viz. three hundred and fifty, and one thou∣sand two hundred and sixty) and the thirty three yeares that Christ lived, makes it one thousand six hundred forty three,* 1.120 about which time her Deliverance and Freedome came running in, and the Congregationall Churches got upon their feete, and began to looke forth as the morning, Cant. 6.10. though many black Clouds and Mists were cast upon them some ten yeares agoe, to grieve them, and to feare them with the threates of a foule day following, and to render them un∣lovely,* 1.121 and unlikely to hold; so that for my owne part I am possess'd with this opinion, as to the yeare of her Deliverance, beginning (gradually) and as to us, about ten years agoe. But Master Brightmans judgement is,* 1.122 to have it begin one thou∣sand six hundred and fifty,* 1.123 from that also of Dan. 12.7. it shall be for time, times, and halfe a time, with vers. 12. Blessed is he that waiteth, and cometh to one thousand three hundred thirty five dayes, a day being often in Scripture for a yeare, as Numb. 14.34. Ezek. 4.5, 6. and a time he takes for an hundred yeares, and so times for two hundred, and halfe a time for halfe a hun∣dred, or fifty; that is, three hundred and fifty yeares, which with one thousand three hundred makes one thousand six hundred and fifty,* 1.124 in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse; and how truly he hath fore-told this, let the times we live in testifie for him; for indeed the eminent passages, and evident appearances of Gods presence with us, and power for us, for the liberty and deliverance of true Discipline, will easily allow of his Exposition, as passing au∣thentick and Orthodox. But whereas it may be objected out of Dan. 12.12. thirty five remaine. I answer; 'Tis true indeed,* 1.125 and there is great need of thirty five yeares for warres and troubles against the Lambe and's followers; Christ and's Churches, whose Deliverance, and brightnesse of Disci∣pline is but by little and little, and ariseth gradually, and lives most gloriously in these parts of Europe for thirty and five yeares; and after that followes her full deliverance, and recovery out of the Wildernesse universally in all Nations; but for thirty five yeares she comes only gradually out of the Wil∣nesse,

leaning on her Beloved, but especially in these parts of the earth, where the worke is already begun, and mountaines made plaines, which shall within these thirty five yeares be all levell'd, and laid in the dust before Zerubbabel,* 1.126 who hath (already) laid the foundation of (that worke) the Lords house, which his hands shall (after thirty five yeares) finish, when all the enemies of God and his Gospel, shall by his glori∣ous out-goings, and the brightnesse of his coming, be no∣thing'd into nothing. Thus you have his, and my (poore) judgement offered under correction. But I meet with two more computations of times, which are set for the Churches rising, and Christ's reigning,* 1.127 out of the same Chapter of Dan. 12.11. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be one thousand two hundred and ninety dayes, ver. 12, 13.* 1.128 Blessed is he that waiteth, and cometh to one thousand three hundred thirty five dayes; but goe thou thy way till the end be, for thou shalt rest, and stand in the lot at the end of the dayes. Some compute this from the time of Constantine the Great, the first Christian Emperour,* 1.129 converted to the Faith about the three hundred and twelfth yeare after Christ;* 1.130 now the ten hot Persecutions (by the Dragon) as I told you in the chapter before) were ended, and the Church was now cloathed with enough of outward beauty; riches, greatnesse, and ornaments, were in abun∣dance, which bewitched many from the Truth, and which proved the most irresistible temptations that could be, to cor∣rupt Magistrates, Ministers, People, Ordinances, and all her worship (as I told you in the former Chapter) and to bewil∣dernesse her: then was there a voyce heard out of Heaven, to say, This day is poyson pour'd forth into the Church, and then in∣deed was the daily sacrifice taken away, (as some say) viz. the death of Christ (our only Sacrifice) became voyd, and nei∣ther regarded nor remembred; but the abomination, (viz. Superstition, Idolatry, Will-worship, &c.) that maketh desolate was set up. So we heare how the Church was in the Wildernesse as before, but now after these two notes of the time, viz. 1. Toe taking away the daily Sacrifice, and then 2. The set∣ting up the abomination that maketh desolate; it followes, there

shall be one thousand two hundred and ninety dayes, i. e. yeares (as we proved before) from Constantines time, to which adde the three hundred and twelve yeares from Christ's time to Constantine's, and then it amounts to one thousand six hun∣dred and two, and in this yeare came King Iames to the Crowne of England. But in vers. 12, 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes, that is, forty five dayes, i. e. yeares, longer then the former number (of one thousand two hundred and ninety) and then it seemes the reckoning reaches to one thousand six hundred forty seven,* 1.131 for the time of the Churches blessednesse to begin more visibly then ever before; for then the abomination (of Popery, Prelacy, Superstition, Idolatry, and Formality) which hath made desolate, and brought the Church into the Wildernesse, is to be unsetled, sorely shaken, and broken downe, that the Kingdome of Christ, which shall never be shaken, may remaine, in Heb. 12.27, 28. that Christ's Church may be delivered, his Discipline restored, and his Kingdome exalted above all the moun∣taines of prey.

* 1.132The second computation of time (out of the same Scrip∣ture) is taken from Julian the Apostate, in whose dayes the Temple (which he caused to be re-edified at Jerusalem, as all the Learned know) the Seate of the daily Sacrifice was rent up,* 1.133 and tore apeeces, even the earth, place, foundation, and all, by a most terrible Tempest from heaven; for that Julian the most malicious Apostate pretended Christ a false Prophet, and in contradiction to Christ's prediction in Matth. 24.2. hee would have had the Temple built up againe, but God would not suffer it: but now (as God would have it) the Prophecy was more fully fulfill'd hereby, for not one stone was left upon a∣nother, but foundation and all was turn'd, torne, and taken away, and Judaisme rent up by the very rootes. But this made a concave for the Conclave of Rome, that Antichrist might come in with his abomination, which maketh desolate, and this came to passe about Anno three hundred sixty two, and from thence,* 1.134 reckoning the one thousand two hundred and ninety, as in Dan. 12.11. the number comes out the last yeare, and this Deliverance is to begin by 1652.

for then is Christ to begin his glory,* 1.135 and to reigne in the Temple, viz. his Churches, more eminently then ever be∣fore; and then the Gospel-Discipline is to begin to be restored, & the Abomination to be eradicated root and branch, and then Christ, and him crucified, must be set up for the daily Sa∣crifice. Then is the blessednesse to begin,* 1.136 and gradually to goe on till one thousand three hundred and thirty dayes, i. e. for five and forty yeers longer (say some) these dayes will hold so, five and forty yeers; at the expiration of which (viz. five and forty yeers hence) the Kingdome of Christ shall bee glorious indeed, both by Jew and Gentile, Babylon shall bee fallen, Rome ruined, Rev. 14.8. Sion repaired, and Christs excellent Discipline and Ordinances fully restored, and the Church shall be againe cloathed with the Sun in greater glory then ever; but in the meane time there is a graduall restoration of Discipline, and reparation of Sion (as we said before) but then the New Jerusalem shall be more apparent and glori∣ous, as Rev. chap. 21. chap. 22.* 1.137 In the meane time we must meet with troubles and warres without, yet in spirit we shall exult, and triumph within: which Spirit of Christ in his Saints and Churches, will be the fall of Babylon,* 1.138 and Anti∣christs ruine, who must be destroyed by the brightnesse of Christ's coming i. e. in a spiritual manner, and by spiritual meanes, not by Policies, or Powers, or Armies of men, or Wars, or the like,* 1.139 (though they may be preparatives thereto) Not by might, nor by power, but by my Spirit, saith the Lord. By the Spirit of the Lord it is, that Antichrist must be killed.

I remember Mr. Sterry, (in a Sermon of his before the Parliament Nov. 2. 1649. p. 12.) sayes the like of the fall of Antichrist, and of the Abominations (which we have mentioned) that it is a spirituall and extraordinary manner, miraculously by his Angels, Ministerially by his Saints,* 1.140 that they shall be tormented and put to death, Rev. 14.10. and 19,* 1.141 19. but yet our troubles will be over as to us (and I thinke shortly too) for An. 1656. (which is now neer us) the Flood came on all the world (and so I think the Fire wil) and when it had lasted forty days (so may the Fire be for forty years) till five and forty years hence (as we said before) then they were dryed up,* 1.142 and Noah

came forth out of the Arke and planted a vineyard,* 1.143 and eat the fruits therof: and so for certaine, though the Churches may be (as the Arke) for forty yeers yet on the waters, yet then, I say, about forty yeers (or little more) hence, shall Christ come forth; out of his Arke (as I may say) I mean his Churches, and plant him one vineyard of all, and eat the fruits thereof, this will be the day of Christs reigne indeed; and then all shall bee peace, and quiet, and Christ, and his Saints shall be visibly to∣gether, dwelling in the New Jerusalem. I will not meddle with the manner of his Appearance,* 1.144 whether personall, as some affirme, or no, but this I am sure it shall be visible, and I know (with Job) that I shall see my Redeemer with my eyes, and after that, Christs next appearance is with his Saints to judge the world. But for the computation of the times, I have produced divers, and shall leave them to your light and judgement, to leave or take what best likes you; but with∣all,* 1.145 note, how neer they all agree, and are one to another, and the furthest time set for our full happinesse, and for the universal restitution, is but forty five years hence: And let me tell you, that we live on the brinke of these times promised, yea they are upon us, the worke is begun, God is about it, The Church is coming out of the Wildernesse, and Babylon is falling, and Zion is rising and repairing, and Gospel-order, Ordinances, and Discipline (lost in the wildernesse) restoring as at first; al∣though this is at the first but gradually in these Nations, and so will continue till the times are a little higher; for which the Lord fit us, and all his Churches.

* 1.146In order to the fulfilling of these Prophesies of her full Re∣stauration,* 1.147 we had need to be wise in the worke (the strange worke) that God is at present upon; For the mightiest, the strongest, the highest, the visiblest, and barrennest (or bruitishest) Powers, Policies, Princes, Potentates, or Mo∣narchs on the earth (which are called the Mighty Moun∣tains that must be made plaine) that oppose Christs Reigne,* 1.148 Antichrists ruine,* 1.149 or Sions rising in these latter dayes, God is laying low in the dust, and most pitifully flinging them into the Pit from whence they came at first. This worke is also graduall for these few years▪ God goes forward within

these European Nations firstly;* 1.150 for these ten Toes of the Image mentioned in Dan. 2.32,* 1.151 33. or ten Kings (of Europe) that war against the Lamb, with the Beast, Rev. 17. and 19. these that have given up their power to the Beast, must be broken, by him who is more excellent then all these Mountains of prey,* 1.152 Psal. 76.4. This little stone cut without hands, hath begun this worke in England, Scotland, and Ireland, and hath been a bur∣thensome stone to their enemies, and grown'd them to powder: yea this little stone hath fallen upon the late King, and his fa∣mily, and dashed this Toe to fitters, and so hee will all the nine Toes beside, till the Image tumble; so that as yet this worke is graduall, which will also be universall, and filling the whole earth,* 1.153 Job 9.4, 5. Job 28.9. Isa. 10.32. in all Na∣tions ere long, for the Lord hath so ordained it, Dan. 8.19. Dan. 11.27.32. and Isa. 26.11, 12. Hab. 1.11, 12, 13. and Hab. 2, 3. and hath given Christ his Commission for it,* 1.154 Psal. 2.9. Matth. 28.19. Heb. 10.13. 1 Cor. 15.25. Rev. 6.1, 2. till all bee made his footstool, who then can hinder it? or say what dost thou? Job 9.12. Dan. 4.35. Isa. 14.6. Ezek. 38.20. for this end is Christ (that must Reigne) now marching in his might, with his sword girt about his thigh, neither Mountaines, nor Mole-hils that now stand in his way, shall be able to abide the heat of his coming, for he will be greatest, and Reign alone, Psal. 58.12. Rev. 11.17.18, 19. Rev. 19.11, 12, 13, 16,* 1.155 17. &c. who hath done much in order to this his Designe in these dayes, Ps. 50.2.3. Woe, woe! be then to every one whose heart is lifted up against Christ, or the Churches! for they must be all grownd to powder: And in that day (which is hard by) shall they say to the Rocks and Mountains fall on us, and hide us from the day of the Lamb, Rev. 6.15, 16. Isa. 34.2, 3. and Isa. 64.1, 2, 3. Ezek. 7.7. Psal. 68.1, 2. Psal. 132.8, 9, 13, &c. Wherefore have a care, Sirs, that Ye say not a confederacy with them that say a confederacy, Isa. 8, 9, 10, 12. Psal. 58.9. For the day of the Lord is as an oven to such, who as Briars and thorns are to be prepared for it, Mal. 4.1.2. whilst the very same day is as the Sun of righteousnesse to the Saints. Wherefore feare not,* 1.156 O ye Saints! be not afraid! for your Deliverance is at hand, which as it was foretold by many Prophets,* 1.157 so in especiall

manner by him who is our onely Prophet, Luke 21.25, 26, 27,* 1.158 28. and the Signes are already come (in part) for the Mountaines are removing,* 1.159 the Pillars of the earth falling, the powers of the heavens shaking, yea mens hearts failing them for fear;* 1.160 yet lift up your heads (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) like a bird that lifts up his beak every time he drinkes sweetnesses, as such who drinke in comforts and refreshings,* 1.161 and soope in solaces and refreshing streams, (Psal. 46.3, 4.) for now your redemption draw∣eth nigh.* 1.162 Now may we see the Son of man coming in the clouds (viz. in many darke, dismall, and cloudy dispensations) which doe hide him from the world, and from the sight of his ene∣mies till hee come upon them as a theef in the Right, or a Noahs flood (ex insperato) unwatched for, and unwelcome to them) to their cost.

But hark!-Hark!-now! The Trumpet of the Jubilee is blow∣ing! and the day of the Saints Deliverance and Discipline is proclaimed! The gates of salvation, shall be opened to every one that hath the word, Isa. 26.1, 2. and is a friend to the Kingdome, Isa. 9.7. Zion is building, Psal. 102.15, 16. and shall be beautiful to all people,* 1.163 Psal. 48.2, 3, 4. Isa. 52.1.7. and the Saints are to be refreshed with full streams, and fat things, Isa. 33.21. Isa. 25.9. and 48.18.

* 1.164Thus, is the Lord at worke in our dayes (whilst we live in Tabernacles) to build us a Temple, and in order to the Churches happinesse, he hath promised to make the Wildernesse flou∣rish as the Rose, Isa. 35.1, 2, 3. for he will give the glory of Le∣banon (Chap. 5.) and Carmel, and of Sharon (in Chap. 6. & ch. 7.) to his Church (Calvin in loc.) in these latter dayes.

The Scriptures are so full, the Promises so pregnant, the blessings so rich,* 1.165 that are reserved for these latter dayes for us, and our off-spring, that we may even leap for joy, Ps••. 114.4. and with shoutings and songs, come singing to Sion, Isa. 35. ult. and run out of Babylon (which else is falling on our heads) Ah, how big-bellied the Prophesies are, which doe groan for our Deliverances, and for the Churches Discipline as of old, viz. in the Apostles dayes; this does lye to the occulous very obvious, for they are in travel to bring forth in our dayes (the birth will bee visible within very few years, by five or six) the begin∣ning

is now come, yea the set time to favour Sion is come, Psal. 102.13, 14.

It is not very difficult to any (that discerne the times and seasons) to foretell the futurity of those rich and choisest bles∣sings (both for Church and State (as we say) that are laid up for these very latter dayes,* 1.166 and to foresee (for these years that are to come) the glorious light and liberty of the Saints, which they shall inherit (I mean never to lose more) though they be bought and brought in by the destruction of the first-born of Egypt. And this may be easie, out of the abundance of those Scriptures which tell of these dayes, and relate to these [rule 1] last ages, by comparing what of them are fulfilled, and what of them are not fulfilled together, and then (like the Mathe∣maticall rule of Demonstration, which is made perfect (in aliquo tertio) by bringing them both up, to the things which are now in fulfilling before our eyes, and thereby they will wonderfully well demonstrate by undeniable rules and rea∣sons (out of the Scriptures) what things are to come to passe, and which first, and which are hard by, and upon us to bee performed.

And besides this, my Experience tels mee how to prophesie by the Spirit of the Lord, when the Spirit brings me into a [rule 2] fruitive discovery of the latter dayes, by leading me into the belly of the Prophesies and the Promises which are to come to passe, as if they were already present and come to passe; thus Heb. 11.13. The Saints received the promises afar off, and also when the latter dayes promises (which we expect) have hot and glowing influences upon my heart, that I feele (before∣hand) the heat of them, and of the day that is entring; I say, by both these together (for there is the Word and the Spirit agreeing in one) I am able to foretell, and testifie to the ap∣proach of Christ, and his promises.

Besides, (as appears in the Epistle to the honourable Com∣missioners) by the movings and stirrings of the waters in the [rule 3] bottome of our Well.

And also by comparing of Providences and Prophesies toge∣ther, Gods Works, with Gods Words in these latter dayes, [rule 4] thereby we shall attaine to much light (I say, not infallible)

to foretell what is to come.* 1.167 All these Rules I fetch out of my own heart, and from mine owne experiences, which meet∣ing together, make me sure, That the times of restitution come tumbling in, and the refreshings for the Saints from the presence of the Lord, Act. 3.19.21. For already things begin to have a new face,* 1.168 forme, and appearance, in order to the Primitive pu∣rity and practice. The Meadows (me thinks) begin to look green, the chirping of birds, and the Turtle-dove is heard in our land, the young Figs that are (but) green, and tender grapes give a good smell, and much sweetnesse, &c. Cant. 2.11, 12. So that I am perswaded, the Winter is over, and gone, though I deny not,* 1.169 but a storme or two, or a stinging tempest, and bluste∣ring blasts may now and then arise, with rage too, for an houre (as I offer proofe for in Ch. 9. lib. 2.) yet the Promise must be minded as concerning Saints, Isa. 51.1, 2, 3, 4. for whose sake, Sion is to be restored, and the Wildernesse to bee like an Eden, or Garden of the Lord, and joy, and gladnesse shall bee found in the midst of them. Exceeding great, and precious Pro∣mises are provided for us to be as cordials in the Wildernesse to comfort us,* 1.170 and to keep us from fainting; and indeed, what wise men will be without some of these in their Ca∣binets to keep up their spirits with,* 1.171 especially against a time of trouble and temptation.* 1.172

And as (Chrysostome sayes) As no men were able to saile at Sea,* 1.173 were there not havens and harbours to cast Anchor at, in time of a storme; So (saith Smith on the Creed, p. 58.) the Saints condition would be unsupportable indeed,* 1.174 had they not havens and helps in times of tempests. So certainly the tossed Arke, or Ship of the Church does in all ages, as storms arise, put in for harbour at the next Promise, and cast anchor in the next Prophesie, which is nighest accomplishment and performance.

And in these dayes we may see fair land, even the Land of Canaan to cast Anchor at; I say, exceeding rich and precious promises, which flow with milke and honey hard by us, the promised Jerusalem, the rich and excellent Canaan, we are now come nigh unto; The good Lord helpe us to put in well for it (if it be his holy will) and that before a storme arise, and

hide it from us, or cause us to complaine or comply with a tack-about; wherefore, it will doe well, and be good wisdome, for the Churches (whom it most concerns) to cast in their Plummers, and to fathom the waters, which we are now in & ••n.* 1.175 And O blesse the Lord that we see Land! and are so nigh i••! else we might sit, sorrow, and suspire, as all our Fathers did (in the Prelates dayes) when they were all in the deeps, and in dangers, and had not sight of the Land, as we now see it; but the Lord hath given us to see it, and hath before-hand shewne, us the Churches harbour,* 1.176 which is to be in a rich and blessed soil, and the Lord lets us know this to warm Saints, and to warn sinners; For as (a very vile) Jezabel could not bee content to intend evill to the Prophet Elijah,* 1.177 but shee must before hand horribly thunder and threaten it out, 1 King. 19. much lesse will or can (a very good) God war, before hee warne his enemies; wherefore it is that he thunders it out, and threatens Christs and his Churches unexorable enemies in these dayes with unavoidable destruction. And above all, to raise and refresh our spirits (in spight of Sathan and his Surrogates) he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter dayes, be∣fore he brings us into it to enjoy it, he cannot be content to promise and purpose to do us good (as Mr. Robinson sayes in's Essayes,* 1.178 p. 16.) but he must make it known to's servants before hand. Thus the Lord hath shewn us our harbor in these dayes, viz. in gathered Churches, and hath given us to reckon not from what we have, but from what we hope. For as a man reckons his wealth not so much by his money in his house,* 1.179 as by his money in his bils and bonds; So doe we reckon in our Churches, our priviledges, riches, happinesse, not so much by what we now enjoy (as Gathered Churches, Members, Orders,* 1.180 Or∣dinances, Gifts, Graces, Teachers, Pastors, Prophesies, and fat things) as by what we are to enjoy, which we are sure off, and have in Bils and bonds, i. e. in Scriptures, Prophesies, and speciall Promises which are sealed to us, and witnessed in us, by his Spirit, Eph. 4.30. Joh. 8.18. Joh. 3.32. 1 Joh. 1.5. which are as good to us as ready money, for the day of payment is now near us, and no one of these shall faile, Isa. 34.16. Heb. 10.23. for

he is faithfull that hath promised. Wherefore we are resolved to wait, and we will not give over till the day, and set time comes, Ps. 119.49, 50. But as the Souldier that held the ship by his teeth after his hands are cut off;* 1.181 so will we the Pro∣mises till they be performed to us, Gen. 15.14. Josh. 21.42. and therefore with confidence we wait, Hab. 2.3. for they cannot sail us, and we will be bold to say it, that if we be deceived, God hath deceived us: but God cannot deceive us: yet to deale in∣genuously, I deny not but the performance of these Pro∣mises, may be but graduall (as I declared before) at first, and to be clear, I shall produce some of the flowering Promises which are about fulfilling in these blessed dayes,* 1.182 which are (even now) in approach, and under dispensation and dealing out to the Church, that hath been so long, and so lamentably in the Wil∣dernesse; and these we shall prove by parallel: First, from the VVildernesse; And secondly, from the Garden of the Lord. From the VVildernesse.

* 1.183First, it is an untilled place, where wild nature is most seen most eminently, and evidently (if not wholly) and indeed which Art and Industry hath not ••amed: in Hebr. Midbar is as much as to say, without order, and in such a wildernesse was the Church for many years together,* 1.184 wherein the (supereroga∣tory) bowes, and superfluous branches of that evill root of car∣nall concupiscence and corruption, did spread and sprout out with lawlesse lusts; her bottome of her (then) discipline was so abominably, and abundantly overgrowne, and growne over with thornes and thistles (fit for accursed ground) that a Saint could not walke with safety, so long as they were neither stubbed out,* 1.185 nor cut off: For the brambles of ambition and traditions grew thicke and thronging out at both ends, and abundance of briars and bushes at every step were ready to snatch at, and ensnare a poore Pilgrim-Saint or Professour. Oh the deplorable estate of the poor people of God then! in a place!* 1.186 Nation! Church-state! so filled over, and over, with humane traditions and naturall inventions! with Will-wor∣ships!* 1.187 Creature-institutions! and ordinances of men; with Monkery and Masse, and with a masse of Monkery, and with a world of trumpery and filthy trash! not fit for any,

but the feet of disdaine, and dogs to trample upon. But the blessed dayes (under promise, and in approach) are, that God will husband his people himselfe, and till them, as Hos. 10, 12. and break up the fallow ground, and Judah shall plow,* 1.188 and Jacob shall break his clods; the brambles and bushes, inventions and traditions shall be rent up by the roots, and what runs up by nature shall no more be suffered to cumber the ground,* 1.189 and the loose branches, and unserviceable bowes shall be lopped off. Id••ls shall be pulled downe, superstition subverted, An∣tichrist turned out of doors with his bag and baggage,* 1.190 and then the Lord will raine righteousnesse upon his people. So in Ezek. 36.34, 35. The desolate land shall be tilled, and shall become like the Garden of Eden, fenced, and inclosed, and inhabited with holy flocks, and they shall know the Lord, and be, as Paul saies,* 1.191 the Lords husbandry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the word signifies whatso∣ever appertaines unto a Husbandman: so they are, and are to be viz. Gods arable, Gods vineyard, Gods Garden,* 1.192 &c. i. e. the Lord will be as watchfull, laborious, solicitous, prudent, and pro∣vident day and night of his peoples welfairs,* 1.193 and for his peoples advantages, as an Husbandman is of his arable, vineyard or the like, he will walke about them, overlook them,* 1.194 and keep them day by day from danger and spoyl, and with his own hands, he will dresse them, and prune, and provide, and reap of what he sowes, so that in this sense, the Church shall no more be driven into such a Desart or Wildernesse againe; But▪

Secondly, a Wildernesse is a withered, dry,* 1.195 empty and barren place, which brings forth no fruits, or but sowre at the best: there be no crops of Corne, nor grapes that grow there (of thorns or thistles) a dry desolate place, Zeph. 2.13▪ where the trees are burnt up, and the pastures most pitifully scorched up, and made scarce by the hottest beams. So a loud lamenta∣tion is made in Isa. 64.10. The holy Cities are a wildernesse,* 1.196 Zion is a wildernesse, Jerusalem a wildernesse; and thus hath the Lord laid his complaint against his people for their fruit∣lessenesse formerly; and what could he have said more grie∣vous or sad? But see! O what sweet dayes do enter in, and on us! Gods precious ones shall be abundantly (and now daily)

more blessed from above,* 1.197 to make us blossoming, bearing, and branching; yea his Saints shall so flourish, in Isa. 35.2. by seeing the glory of the Lord, and the excellency of their God. The Church is barren and fruitlesse, when ignorant and sight∣lesse of that fructifying presence which shall be in the midst of her,* 1.198 (and then, Florens florebit & exaltans exaltabit) so in Isa. 55.12, 13. All the trees of righteousnesse shall clap for joy, and instead of the thorne shall come up the firre-tree, and instead of the brier shall come up the mirtle-tree, (as in chap. 5.) and it shall be to the Lord for a name, and for an everlasting signe that shall not be cut off: Good shall be in the roome of the bad, and sweet of the sowre; Cedars for shrubs, serviceable, and seed-bearing-trees for barren brambles, and uselesse fruitlesse bushes; and then the barren and desolate shall bring forth more children then she which hath an husband, Gal. 4.27.

These Promises are putting out, and springing forth their bud as the Garden,* 1.199 that causeth the things that are sowne to springe forth, even so the Lord our God will cause righteous∣nesse and praise to springe forth before all Nations,* 1.200 and in Zach. 9.17. Corne shall make the young-men cheerefull (and fruitfull to grow) and new wine the Maids; thus shall the wildernesse be like the fruitfull vallies full of Lillies, and of the loveliest Roses of Sharon and Carmel.

* 1.201Thirdly, a Wildernesse hath no ready roade, nor beaten path, nor noted marke, but a man may be soone lost, let him looke on this side, or that side, backward or forward, he knowes not what to doe, nor whither to goe, for he can get no Guide. Now in such a Wildernesse was the Church too, she was at a losse, and hath been above a thousand years, the Saints (poore Soules!* 1.202) seeking up and downe, hither and thi∣ther, this way or that way, but yet in a Wildernesse; yea, ma∣ny Professors formerly have, as the Lord hath said, Jer. 14.10. They have loved to wander, and they have not refrained their feet, but have walked after the imaginations of their owne hearts,* 1.203 and after the Baalim which their Fathers have taught them. Oh! so! so were we lost most miserably in mens imaginations and de∣vices, and Doctrines, too too much, I say, to this day, for mat∣ter of true Doctrine, and true Discipline. Well, but what wil

the Lord now doe for her deliverance out of all these false wayes? and Wildernesse-worship?* 1.204 why he will send his Spirit to be her guide into his holy truth, as he hath promised;* 1.205 and he himselfe, Isa. 58.10, 11. Will be her light in obscurity, and her noon-day in darkenesse; and will guide her continually, and satisfie her soule in drought, and make fat her bones, and make her like a watered garden, and springs of water never dry: and in Isa. 30.21▪ the Saints shall beare the word, saying, This is the way,* 1.206 walke in it; and then they will cast away all false wayes, and worships, &c. as a menstruous cloath, saying, get thee hence, as to an excrement,* 1.207 (the word signifies) Now the Father seekes for Spirituall worshippers,* 1.208 to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel,* 1.209 which is hid to them that are lost, and such as are most in the wildernesse least see it, or seeke it; but now the way is disco∣vered to the Saints, who desire (of all others) to walk there∣in. For it is with a naturall man, as it is with every thing else that desires naturally to goe to its owne center or place, but regards not the way; as the stone that falls naturally,* 1.210 regards not which way, and the fire that ascends naturally, ascends any way, and so all men naturally doe;* 1.211 but God hath promi∣sed us his Spirit to lead us,* 1.212 and his Grace to teach us the way wherein we must walke, which is one and the same for all Saints, though others regard it not. But,

Fourthly, a Wildernesse is a most dangerous place,* 1.213 where a man is (almost) every moment like to be made a prey to the widest mouthes of the wildest, mercilesse, and bloudy Beasts, that seeke to satisfie their never-satisfied hungers,* 1.214 with such strangers. In such a condition hath the Church been,* 1.215 ready to be torne a peices (every day) by such unexorable enraged wild Beasts, and bloud-suckers, feeding upon the flesh of the Saints, such as have inhabited in the dennes of Darknesse, and cruelty, (the Villages of Kedar) they are called in Scripture-language barbarous, cruell, mercilesse, Beares, Lions, Tigers,* 1.216 Leo∣pards, Adders, Serpents, and what not, to delineate their dispo∣sitions against Gods people and innocent ones, their feet are swife to shed bloud, and they have hunted after the holy and up∣right ones, and have laine in secret to set upon them, see Psal.

74.19, 20. O deliver not thy turtle Dove unto the multitude of the wicked, for the darke places of the earth are full of the habitations of cruelty! O let not the oppressed returne with shame, let the poore and needy praise thy name, &c. The Church is this Turtle Dove, in daily danger of being destroyed,* 1.217 whilst she is in the Wildernesse, amongst the multitudes of mercilesse and matchlesse Beasts of prey,* 1.218 whose mercies are cruelties; yea their tenderest gripes are terrible griefes unto the Saints, whilst such say in their hearts, ver. 11. Come, let us destroy them together; the Saints are such harmlesse Doves, weake, poore, timerous, and mourn∣full;* 1.219 but innocent, loyall, chast, and faithfull to Christ their Mate; and poore soules, sadly opprest, and persecu∣ted up and downe, from Country to Country, by an accur∣sed crew of cruell Kites, &c. Birds and Beasts of prey have so hated, and hunted them up and downe, that they durst not appeare openly (till now of late) but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals;* 1.220 but the Promises which are pregnant, and big-bellied for deliverance in these dayes are many, and they are ready to be Midwived for the Churches freedome from this comfortlesse condition, as in Isa. 11.5.6, 7. for first, the loynes of Christ,* 1.221 and his lovely Body the Church, shall be girded a∣bout by a girdle of righteousnesse and faithfulnesse, the Saints are an ingirded,* 1.222 and an inclosed company (as after will appeare:) then the Wolves, Leopards, Lions, Beares, Aspes, Cocka∣trices, &c. (though they be such) they shall have no power to hurt us, but shall be glad to lye as still as a stone, as in Exod. 15.16. So that we shall be safe out of the Wildernesse upon the Mount, Jer. 32.41.44. for the Lord will watch over us with his whole heart and soule, and we may build houses, and buy lands without danger; the Lord will be to us a wall of fire round about us,* 1.223 which the Wildernesse ones will be afraid to come nigh, Zach. 2.5.••. There shall be no more a pricking brier to the house of Israel, nor a grieving thorne of all them that have hated us, Ezek. 28.24.26. with abundance of more proofes; but,

* 1.224Fifthly, A Wildernesse is a place of greatest want, even of ne∣cessaries:* 1.225 there is no bread, unlesse made of Stones, nor Grapes, unlesse growing on Thistles; no Corne comes up among their

bushes and brambles; and Esa. 34.11. There be the stones of emptinesse; a man may eate his fingers that is lost in a Wilder∣nesse, unlesse he hath bread about him,* 1.226 (there is much want) and such a Wildernesse hath the Church been in also;* 1.227 where she hath wanted even necessaries for Soules, bread of life, and food convenient for her; for as in Amos 8.11, 12. They did wander from Sea to Sea, from North to East, to and fro, to seeke the Word of the Lord, and yet went without it;* 1.228 often finding (at best) but Cankers, trash and trumpery which grow upon e∣very wilde briar and bramble;* 1.229 so that the very Virgins and young men have fainted for thirst; but blessed be the Lord, who hath laid it out otherwise in these dayes for his Saints. For as the sharp winter makes the Springe sweet,* 1.230 and the darke night the light lovely;* 1.231 so the times past doe help to set forth our happinesse in these times present, wherein we have plenty of Mannah falling downe from the windowes of heaven. How sweet doth Honey relish after Aloes and Gall? O how sweet is health after a sore sicknesse? wealth after poverty? pleasure after paine? and bread enough after infinite want? A great Courtier complaining to the Harbinger,* 1.232 for that he was laid in so homely and filthy a roome, was answered; O Sir, You will take delight in it when you are out of it! and so may we say to thinke of the Dungeon, and bondage, full of darknesse and filthiness, wherein we were barricadoed up in former yeares; and as Darius said of Puddle-water,* 1.233 when he was in great ex∣treamity of thirst, O sweet! so now may we that have been in a Wilderness say of the worst preaching (almost) and Ordinance we meet with, from the Gospel and the Spirit; O sweet! Ah, how did Hagar cry when her bottle was dry, that now she and her childe must dye in the Wildernesse?* 1.234 she wayles wonderfully (poore soule) till she saw a fountaine neare enough; and so did we, till the fountaine (which is now set open,) was found, out of whose fulness flowes streams, which make us glad, Psal. 46.4. and as the glory of God ap∣peared to Israel even when they wanted bread, Exod. 16.7. So (as Ainsworth sayes) is God with us, and hath appeared in the Assemblies of his Saints, when they were in the greatest wildernesse of want, wanting bread for their soules; but

since I say the Lord hath rained Mannah amongst us,* 1.235 even Angels food, and hath begun to feast us with fatnesse, and fill us with gladnesse; and in these last dayes he hath promised that the Saints shall be swallowed up,* 1.236 over head and eares in the knowledge of God, as deep as the bottome of the Sea under the waters, yea with the knowledge of the glory of God, Habac. 2.14. filled by knowing him, in the Hebr. and then shall Corne make the young men cheerfull, and new wine the maides, Zach. 9.17. for he hath promised to call for the Corne (which growes in no soyle but Heaven) and to increase it, Ezek. 36.29. and the fruits of every tree (of righteousnesse) shall be multiplied,* 1.237 and we shall be no more a reproach for famine a∣mong the Heathen. The Saints shall have bread enough and to spare,* 1.238 and shall be fed with fatnesse and marrow abundant∣ly; yea whilst others are ready to starve, they shall have e∣nough, and eate, Isa. 65.13, 14. yea, whilst others have their tongues cloven to the roofe of their mouthes, they shall drinke full draughts, and rejoyce whilst others shall be ashamed.

* 1.239Sixthly, in a wildernesse a man must be a companion with wildernesse-Creatures, and companies of Wolves, Beares, Foxes, Serpents, &c. such a comfortlesse condition the Church was in even till now, among the multitude of such as the Beasts of Ephesus, wanting religion, yea and reason; Oh sad condition!* 1.240 when as no difference was put between the cleane and uncleane, but beleevers with unbeleevers, light with darknesse, men with beasts, and brutish ones were unequally yoaked,* 1.241 and are at this day in Parish-Congregations or Chur∣ches (so called) so that whereas formerly God might have said of the Churches that bore his Image, behold, they are as one of us;* 1.242 now the Beasts may say of Parish-Churches and constitutions which belong to the Beast; Behold they are as one of us. For as the Arke (at first) was carried on mens shoulders, but after that (in the corruption of times) it was carried on a Cart, and by Beasts, till they quite over-turned it; even so the Church-Discipline,* 1.243 that (at first) in Primitive times consisted of Saints, and which was bore up by Christ, and carried out by the Apostles, was afterwards corrup∣ted into a Discipline, carried out by the power of the Beast,

and bore up by Antichrist,* 1.244 consisting of Beasts as well as men, I meane of visible brutish sinners, making the Church a Wildernesse for Wildernesse-Creatures, till they had quite o∣verturned the true Church, (as to appearance) and turned it into a stinking stall and stye. But now let us blesse our God,* 1.245 who hath brought us into the entrance of those blessed dayes promised in Isa. 35.8, 9, 10. An high way shall there be, and a way called the way of holinesse, the uncleane shall not passe over it, no Lion shall be there, nor ravenous beast shall goe up (for it is high) thereon, but the redeemed shall walke there, and the ransomed of the Lord, &c. And the vile and the precious shall be separate, for God is gathering up his jewels, Mal. 3.16,* 1.246 17, 18. so that a difference shall be put between them that serve him, and them that serve him not, with many other Pro∣phesies to this purpose, which I passe by, having produced sufficient (I hope) to satisfie either the rationally religious, or the religiously rationall ones in this point, and of the Churches Wildernesse-state, and of her recovery, which is com∣ming apace upon us; although this I know, that there be more then many neither religious, nor rationall,* 1.247 that doe de∣plore the falling of Babylon, and men that mourne for Tam∣muz, who say as Agrippina Neroe's Mother did,* 1.248 when she was told by Astrologers that her sonne should be Emperour in∣deed,* 1.249 but he should slay her in the time of his Empire) well saith she, Occidat, modo imperet. So say many of the Beast, and of Babylon, let them reigne though they ruine, for they can∣not abide to heare of their fate. Some old Jades there be, that if they be put out of their shuffling pace they will doe just nothing, neither amble nor trot;* 1.250 so some old Soules there be that are but shufflers in Religion, and their duties very un∣evenly, brokenly, and imperfectly, unsetledly, and superstitiously performed; but take them off of their old pace,* 1.251 and custo∣mary courses, and think to put them into a well-ordered way and Discipline, they cannot endure to be so checked, but will either stand still, and leave off all, or else will goe on, and in againe, in their old wonted way, and confused order, with∣out rule or reason. Such as these are terribly prejudiciall a∣gainst the worke which our God is going on with, and in

that;* 1.252 I shall shew you a little of their temper, that they may be knowne. As first, these Wildernesse-spirits have their dennes and habitations in the Wildernesse, but Strangers (I meane the Saints) thinke it strange to stay there,* 1.253 though it be but a little, they cannot endure the thoughts of conti∣nuance in such a condition;* 1.254 they take no joy, nor content, nor comfort as long as they are in such a Wildernesse-state, and Wildernesse-ones doe feed and fill themselves with what they finde growing in a Wildernesse,* 1.255 which others cannot doe, nor endure; So, O how greedily doe some men swallow down the Doctrines and devices of men! Ceremonies, and Superstiti∣ons!* 1.256 Traditions, with abundance of such old trumpery and trash, Jer. 14.9, 10. enough to choake us. Further, as for your Wildernesse-ones, they never complaine that they are lost in the Wildernesse,* 1.257 for as long as they are there, they are ne∣ver out of the way, come what will; come this or that, this religion or that, this worship or that, so it be in the Wilder∣nesse, where they may run and range about at liberty, and as they list;* 1.258 whilst the Saints, (alas) are soone sensible that they are not in the way, but that they are out of the way, (Psal. 38.3.5.) they know not where; they call, and cry, and sadly complaine all the day long,* 1.259 and goe about lamen∣ting for deliverance, and every step they take they tread with teares and sighs, Psal. 85.9. and full of cares, (Ephes. 5.15.) with teares and prayers, Hosea 14.8. Psal. 80.3.7.19. Jer. 17.14.16. &c. yea, and the rather, for that they see such com∣pany is not according to their principles, but that there is an apparent and vast difference between them and such wilde Beasts and bruits abroad.

* 1.260Againe, the Wildernesse-ones will agree well enough a∣mong themselves, although they (all) set upon a poore Soule, a bewildernessed stranger, and will not agree with him, unlesse to ruine him. But lastly, this marke never misses, that the Wilderness-creatures are best content with darkness,* 1.261 and doe most heartily affect, and welcome the night of dark∣ness, for then are they in their element, then they appeare most, and meet oftenest, and prog, and pry, and run, and rant about most busily for their prey, &c. as the text sayes; They love

darknesse, because their deeds are evill, Joh. 3.19. they hate light, and hide themselves from it;* 1.262 no wonder then they cannot abide the Gospel, and that the approaches of Christ perplex them, and the appearances of Christ torment them, who cry out, as Matth. 8. Why comest thou to torment us before the time? These hate the true Sonne, and all light that shines im∣mediately from him (unlesse it be the Moon, the light of nature, the Candle of the Lord) they will not allow of that light (the Sun) of the Lord, wherein he appears most excellently and eminent∣ly; nay the very Ordinances (that are most speciall, and refined) they are offended at, and under the notion of new light, they loudly exclaime against true light, and Ordinances, and explode all Gospel-doctrine and Discipline, the way and worship of Christ (as precisenesse, novelty, and what not?) for indeed they cannot endure an element so neare them wherein the Sunne moves, or whence he shines,* 1.263 whilst the Saints (who have sat, sobb'd and suspir'd their hearts out (almost) in the former dayes of darknesse, whilst they were in the wildernesse, and durst not stirre for fear of stumbling in the darke) they are glad at the heart the Sunne is up, and that that light which hath been long sowne for the righteous, they are now about to reap off.

But as to the vulgar people, the Apostle sayes for mee, in Gal. 3.1. O foolish people!* 1.264 who hath bewitched you from the truth? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what Basilisk hath look'd upon you?* 1.265 what hath cast a mist before your eyes, as if ye were bewitched? what makes you so grossely mistake? as to call good evill, and evill good? light darknesse, and darknesse light? Antichrist for Christ, and Christ for Antichrist? what makes yee thinke you see what you see not? and take the flames of fire,* 1.266 (even of Hell) for the beams of the Sunne (even as your heaven?) and the true beams of the Sun, (the Ordinances, Doctrine, and Discipline of Christ) as flames of fire (your torment and hell.)

O miserable wretches! what Sorceries and Witchcrafts hath the Devill used thus to delude you? who hath bewitched you, that you yet love the Wildernesse? Darknesse? Barrennesse? and Bruitishnesse? to be without Gospel-government, or Order? Many are so in love with the Beast, that no other company

can content them?* 1.267 And as Xerzes was so zealously affect∣ed to the Plane-tree,* 1.268 that he would needs adorne it with most precious Jewels, so are they with Babylon, that they give up all their Crowns, and Comforts, and Credit, and Riches, and Liberties, and all to adorne Babel. But are yet yee so foolish saith the Text, vers. 3. or mad? or wild wildernesse-headed? (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) have yee lost your wits? are yee so senselesse, to runne ruine-ward? to keep in Babylon? to wait for the plagues of Babylon, or to tarry in the wildernesse till the Sunne ap∣peares, and the Hunter pursues you into inevitable destiny? distraction, and destruction? The Lord give yee light in the love of his holy truth, to see at last, what belongs to your peace; but,* 1.269 blessed shal be God (and that for ever) who hath called his Saints with an holy calling, to separate from such wildernesse-creatures (as distinct from them &c.) and not to be reckoned among them, Numb. 23.9. and that they may become a curious Garden for the beloved to live in.

* 1.270Wherefore to conclude, the Spirit and the Bride saith Come, and whosoever will, let him come! Oh obey the call of Christ, and come running, and rowling, Bowl-like, well by∣assed for Christ into his Churches (his Gardens inclosed) though it may be, yee may meet with many rubs and lets in the way: Neither let it be selfe-love that swayes you; for as there is a difference betwixt a childe and a horse in follow∣ing of a man,* 1.271 the childe follows his father for love, but the horse for hay,* 1.272 lay downe the hay or oats, and the horse stayes, but the childe goes (sayes Mr. Harris) So indeed is the Saints following of Christ into his Churches, and Hypocrites very different,* 1.273 for the Saints follow, and obey him for love, but Hypocrites for the loaves.

Wherefore, Take heed to thy foot when thou enterest in, and yet be incouraged all that can be into these Gardens, to get out of the wildernesse, and desolate place, and that without delay, con∣sidering the dayes we live in (for as Dr. Williams sayes in Elijahs-wish,* 1.274 page 2.) It is reported of the Birds of Norway that they flye faster then the Fowles of any other Country, and that by an instinct which they have, whereby they know the dayes of that Climate to be very short,* 1.275 and not above

three houres long, and therefore they hasten with double flight and wings; So let it be reported of us in this Common-wealth,* 1.276 that we of all other Nations in the World doe discerne the times and seasons, and to finde this day do be shortened for the Elects sake: And that now (as it is high time) wee make haste into the Lords house, and with double-winged faith and affections we enter into his Gardens. O let us not delay the time! Hag. 1.4. or delude our selves! but above all other, let us make haste! Many there bee who cry like nimble-tongued Tapsters, Anon, Anon, Sir;* 1.277 but (modò & modò non habet modum) make haste then! I have read that after the Grecians had won the City of Sardis, that Darius, or Zerzes (who were Kings of Persia) gave a charge that every day at Dinner one should speake aloud,* 1.278 * 1.279 and remember him that Sardis was taken and captivated, he intending not to be quiet till he had reco∣vered it: So should we every day remember the Church in the the wildernesse, resolving never to be quiet day nor night, with God, nor men, till she be recovered, and restored into the Gar∣den of the Lord.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pardes. CHAP. IV. The Church is to be called out of the Wildernesse into an Eden, or Garden enclosed, in what respects particular Churches are particular Gardens, and our duty to wait for this Restauration.

WHat Fruits have wee had of all those things where∣of we are now (or at least shall be) ashamed? For unto such as are ashamed of their former abomination,* 1.280 doth the Lord bid us to shew the patterne of his house, which is to be

built up in these dayes, as wee shall shew hereafter. In the meane time, now the winter is past, our dayes of light will bee dayes of delight, and our wildernesse-sorrows altered season∣ably into Garden-solaces, and our humane traditions for hea∣venly truths,* 1.281 our wildernesse-company, and mixed multitudes, for the society of the first-borne, God in Christ, Angels, and Saints; our darknesse for light,* 1.282 our deadnesse for life; from being wilde to bee wise, and our barrennesse for fruitfulnesse, our want for plenty, our dangers for safety, our coldnesse for zeale, our flesh for spirit, our creatures for Christ, our earth for heaven, &c. Now what shall we lose by such an exchange?* 1.283 yee that are yet for the old Administrations, Will-worships, and ordinan∣ces of mens creation? whilst Ephraim (whose name notes fruitfulnesse) shall say,* 1.284 What have I to doe any more with Idols? for why? I have heard the Lord, and observed the Lord; I am like a green Fir-tree,* 1.285 from me is thy fruit found: Who is wise, and he shall understand these things &c?

Christs Church is called the Garden of the Lord, an Eden, a Paradise,* 1.286 &c. In the places forenamed, and in Cant. 8.13. there Christ is said to dwell with the Saints (his brethren) and companions in a most eminent manner. But why is the Church called his Garden?

First, because by Christ they are (as a Garden) taken out of the fields,* 1.287 commons, or high-wayes abroad, and separate from them (as a peece of ground by its selfe) distinct and in∣dependent (with relation to the rest round about) So in Joh. 15.19. I have chosen you out of the world, &c. Eph. 5.11. therefore have no fellowship with workers of darknesse, unfruitfull ones,* 1.288 and those not fit for a Garden of Christ.

Secondly, Saints are by him an enclosed people from them without,* 1.289 they are hedged in by Christs owne hands, Isa. 5.2. hee hath fenced it in, and gathered out the stones, &c. So in Mark. 12.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matth. 21. hee hath round about it raised his hedge.* 1.290 In the time of the Law the (then) hedge was full of sharp thorns,* 1.291 and now by a Gospel-fence (as we shall see afterward) wee are kept in,* 1.292 and others out, that are not Christs Disciples; for by his own rules he hath paled his people into a communion of love,* 1.293 light, life, and liberty; and thus his Church is a

Garden enclosed, Cant. 4.12. as a people by themselves,* 1.294 and sepa∣rate from them, that are without.

Thirdly, He hath planted this his Garden (as he did Para∣dise, Gen. 28. with his owne hand,* 1.295 and hath by his owne la∣bours and industry, ordered his Church, he casts out the stones,* 1.296 he cuts up the brambles, he (who whipped out the buyers and sellers) sets and sowes with singular heed (to his Fathers will) what∣soever he sees for his Garden-use,* 1.297 and every other plant he puls up by the roots. See it in Isa. 5.2. Matth. 4.33. he hath planted (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with great pains; whatsoever is of his Garden, he will have his owne handy-worke in, that the beauty thereof may be the greater, &c. and above all the world beside.* 1.298

Fourthly, this is his Garden for fruitfulnesse which hee is the cause of;* 1.299 when a Gardiner sees one of his Grafts bud and beare, he is glad, and boasts of it;* 1.300 so is Christ to see any one to take well:* 1.301 but yet in this Christ excels all other Gar∣diners (as Joh. 20.15.) that he sets no Tree but for Fruits; As Lucian fained, the gods sate in Parliament to choose their Trees, one chose the Oake for strength, another chose the Bay-tree for greennesse, another the Cedar for talnesse; but Minerva to the shame of all the rest,* 1.302 chose the Olive for fat∣nesse: So Christ to the shame of all others, chooseth Trees for fruitfulnesse, not for strength, talnesse, or the like, 1 Cor. 1.28. Not wise, not noble, &c. Christs Church is like Canaan,* 1.303 * 1.304 a land full of Brooks, Springs, Deut. 8.7. Vines, Figs,* 1.305 Spi∣ces, Apples, and all fruits that ripen by degrees, as the Sun growes hotter, they are to be the choisest, these Gardens are to surpasse all others without, both for abundance and the goodnesse of the fruits: As far exceeding such as the choy∣sest Orchard, or Garden-fruits excell common hedge-crabs, or high-way fruits; So sayes he, Matth. 5.27.* 1.306 What doe yee more then others? else it is a burning blushing shame to bee of the Garden, and yet to let others bring forth as good fruits,* 1.307 thus sayes Paul, 1 Cor. 3.3. &c. Are yee yet carnall (as yee were before when yee were without) Doe yee yet walke as men?* 1.308 O fic! what not now to live at a higher and holier rate then others! when your heels ought to bee above their heads that are without. Such Garden-Saints by Christ are to become so

fruitfull above others,* 1.309 by having from him fuller and freer influences then others. For he is the Fountaine of Gardens and streams from Lebanon. Thus saith he, I will cause them that come out of Jacob, to take root, Isa. 27.6. Israel shall blossome and bud, and fill the face of the world with fruits:* 1.310 So in Hos. 14.5, 6. I will bee as the dew unto Israel, he shall grow as the Lilly, and cast forth his roots as Lebanon, i. e. in abundance of streams, and sweetest sap-roots to receive the soule of their soile, and the heart of their dewes, to reach out, and runne farre; for his branches shall spread,* 1.311 and his beauty shall be as the Olive tree, and his smell as Le∣banon then. Thus they fructifie from Christ, as in Joh. 15.4, 5. Without him they can do nothing, and are but as withered bran∣ches, saplesse, and fruitlesse; wherefore blessed be they that blossome in the Spring (now) and are not nipped off againe by Borean blasts, but be well sett for growing and ripening; for in this Autumne-harvest (which is now nigh us) as the Sunne growes hot and high, they shall bee gathered (full ripe) into the Fathers floore or Garner:* 1.312 So be it.

Fifthly, He hath them in his care constantly, as a man hath his Garden,* 1.313 and that most of all, for that hee will not suffer Swine to set footing there (but keeps them without amongst their bruitish brood) So the Lord hath built a watch-tower to over-look all the Church; So Isa. 27.3. I the Lord do keepe it,* 1.314 and I will water it every moment, lest any should hurt it, I will keep it night and day; By day and by night upon all her glory I will be her defence,* 1.315 Isa. 4.5. Hee will not suffer one Saint to be hurt by the wilde Boars of the wood,* 1.316 or the Foxes of the field, for he sets traps to take them, Cant. 2.15.

Sixthly, such a society of Saints are his Garden-delights, his Darling-delights,* 1.317 and he dearly loves to live and lodge there, Cant. 7.11, 12. to eat and drinke there, Cant. 5.1. of his plea∣santest fruits, and sweetest Spices, Cant. 4.16. of his beautifull beds, and to gather fair Lillies, Cant. 6.2. and there his presence is most eminent, excellent, free, and frequent in the midst of his companions, (viz. the Saints) Cant. 8.13. to the ravishing of their soules with his sweetest loves,* 1.318 Cant. 7.12. there he loves to walke alife, Psal. 132.13, 14. and to shew to his Saints his

beauty, Isa. 33.17. Thus is the Church of Christ his choy∣sest Garden,* 1.319 and therein especially is his presence most excel∣lent, as the proper sphere and orbe wherein the Sunne moves to give his light to the world. Wee know that nothing which is not what it is by nature, can longer be so then the cause continues, and the working of the cause which effects it to bee so, as water which is not by nature hot,* 1.320 will not bee hot longer then the fire makes it so, but little by little it returnes to its naturall coldnesse againe; so the ayre which is natu∣rally darke, is no longer lightsome then the Sunne makes it so, but the Sunne with-drawne,* 1.321 it will turne againe to darknesse; and indeed Christ (this Sunne) as long as hee shines wee are light, and shall be light, but no longer.* 1.322 Now he hath promised in speciall manner to be a light in the midst of us (his Churches) for there he delights most to bee: O that it may be said of all Churches now, as once Caesar Augustus said of Rome, That though he found them bricke, yet he left them Marble! So though Christ hath found us a wildernesse,* 1.323 yet hee hath made us an Eden! or Gardens-inclosed! fruitfull and faire! pleasant and profitable! to God and men!

But thus you may see in all, and in more then all these respects, that the Lord is now raising up the Saints, and rearing up his Sion, as he hath promised;* 1.324 This blessing is already begun, and in these dayes, Christ calls us aloud, as Cant. 4.8. Come with me from Lebanon (i. e. out of the Forrest in the North, 2 King. 14.9. Isa. 29.17. where wild beasts were;* 1.325 so out of mixed congregations, and from wildernesse-companions, &c. O my Spouse come with me, looke from the top of Amana (i. e. interpreta∣tur ••urbulentus, that is, from all wicked and turbulent spirits,* 1.326 that oppose the truth, yea a mount of Tyrants, void of all goodnesse, and great Persecutors of Gods people looke from them all) and from the top of Shenir and Hermon (Shenir inter∣pretatur faetor) from the Lions dens from the mountains of Leopards.* 1.327 This is the call of Christ to us in these dayes, to have us looke, learne, and live beyond this wildernesse-condition, and all them without, that are enemies to the Gospel and Garden-way of Christs Worship; for now the Lord (in order to the restauration of Doctrine and Discipline) declares new things,

Isa. 42.9. before they spring forth, he tels us of them, Where∣fore sing a new Song.* 1.328 verse 11. Let the wildernesse rejoyce, and all the Villages of Kedar (Darknesse) Let the inhabitants of the Rocke (Christ) and all that dwell in the clefts of the Rocke) shout out from the tops of the Mountains.* 1.329 Amen.

* 1.330Finde no fault with these dayes then! but wait! Isa. 25.9. for the wine will be best at last, and in the evening it shall bee light;* 1.331 richest promises are reserved for us, therefore called the most precious, 2 Pet. 1.4. In these dayes shall the Branch of righteousnesse grow up, Jer. 33.14.15. and our blessed Ahashue∣rus shall take in Esther. The face of Church-discipline shall shine againe,* 1.332 and the King shall delight in her beauty, Psal. 45.10, 11. Besides the abundance of Scripture-prophesies proo∣ving of this; I have seen many remarkable Prophesies of late, largely foretelling these glorious times. As of one Methodius in the yeare two hundred and fifty, in a Treatise de Novissi∣mis temporibus,* 1.333 hee tells us how the Kingdome of Christ, in these last dayes shall be lifted up above all mountains; but first, hee sayes, That many mighty Ishmaelites must fall, and then shall follow peace and joy to the Saints. I have also met with Her∣mas whom wee read of Rom. 16.14. (and Jerome calls him Pauls disciple) in a book of his entituled,* 1.334 Ecclesia, hee mentions a vision which he had given him of the Church from that time, to the last age, what severall conditions shee should be in: First, he saw her like an Old woman sitting in a chaire; The next alteration hee fore-saw in a second vision (hee sayes) of an Old woman, onely having the countenance and face of a Young woman; In the third, shee had the shape of a Young woman, but shee had the haires of an Old woman, and undecent▪ But in the fourth, which is reserved for us, and ready to be revealed these latter dayes, shee was lively resem∣bled in the forme of a Virgin, and in the beauty of a Bride comming forth out of her Bride-chamber in great glory, and setting forward to meet her beloved Bridegroome, as be∣ing already set out, and comming forward also in his great Majesty, might, and glory.

Many more I might produce that Prophesie of these dayes, but doubtlesse the Scripture hath said enough (had

they said nothing) to satisfie our soules, and to set us for∣ward (afresh) in this latter-dayes-disposition,* 1.335 and grace of waiting, yea though the vision stay, yet to wait, because it is for an appointed time, Hab. 2.2. God doth alwayes, and in every age stirre up in his Saints this disposition of waiting suitable to the blessings hee hath to give out, and bestow upon the Saints. So in this age wait! in beleeving! and beleeve in waiting! for the time which they are to bee performed in,* 1.336 is hard upon us; Although alas! how most men live most by sence? what they see that they will beleeve, but nothing without they see some signes, (as to their sense and reason) of such dayes as are foretold of: hence is there so much crying out of Taxes, and complaining of troubles, and of the times in the very streets; tell them of blessed dayes, it is to no purpose, for they want faith to foresee them, and (poor creatures! they cannot see that the Lords time is,* 1.337 and his day comes, when they least looke for him, and before they be aware of it; even then when men thinke he hath forgot his promises, then is his time to come at the pinch, to blow at the last sparke, 2 Pet. 3.8, 9. as when Abrahams hand was ready up to cut Isaaks throat, at that moment of time,* 1.338 the Lord made him stay, and appeared to make good his promise, then (as that in Isaak all Nations should bee blessed &c.) yea then even then when Zion (even the Saints) may say the Lord hath forgotten me, Isa. 49.14. then, I say,* 1.339 the Lord appeares even in the Mount; when they are at the last, and at the very top, height, pinch, and point of all, then the Lord appeares! and then are they fittest for the enjoyments of those Promises.* 1.340 O how welcome will they then bee to them! Besides how many poore soules are lost in this, because they cannot see light through darknesse, good through evill,* 1.341 peace through warres, and blessings through combustions and confusions. Nor doe they understand how God doth infatuate the wisdome of the world,* 1.342 by working out greatest mercies through contrariest meanes, and even then to be (most of all) making good of his Promises when he appeares (most of all) to work and walke in a point-blanke, quite contrary-way:* 1.343 When hee pro∣mises happinesse, he sends us most unhappinesse; when most

truth is promised, he sends in most errours; when the King∣dome of Christ is to be most exalted,* 1.344 he lets most enemies, and oppositions to appeare against it; so in all other maine mercies, as when he promises most light, for the accomplish∣ing of the Promise, he lets in most darknesse, Zach. 14.7. So it may bee in a poore soule, when hee is about the ruine of a lust,* 1.345 he may suffer that lust the more to rage, and even then, when thou thinkest there is nothing more contrary to it, it is in order to doe it: Wherefore (my deare friends!) be∣leeve and waite in hope! even against hope! though in your sence, reason, or wisdome you should see but small ground for it;* 1.346 yet (blessed be God!) there is abundance of sound ground for faith (safely) to foot it upon; but were it not so as to your sense,* 1.347 yet God hath laid the earth upon no∣thing,* 1.348 but the very ayre, and yet makes the weake ayre a foundation and ground strong enough to support and beare the whole universe and globe.* 1.349 And can hee not? nay will he not? raise up, and lay the foundation of our hopes and happinesse in weak means? in (the day of small things) poore and nothing beginnings? that appeare to men no more then ayre, and (it may bee) such as will vanish away? Nay in, and by contrary means that (in mens wisdome) will seem impossible to effect, or to be a good foundation for such a frabricke of hopes, or bee a suitable means for such a delight, as seemes to bee set in a Diameter thereto, and against the meanes; although the meanes may produce that day and discovery, yea and recovery of Zion which not onely seem contrary to that worke,* 1.350 but which (also) the worke is contrary unto, and will destroy. Wherefore when the Sonne of man comes shall he finde faith on the earth? to instance as clay and spittle (are contrary meanes) which opened the eyes of him that had faith? Finde but faith,* 1.351 and fire shall consume the waters (and all contrary quenching meanes) 1 King. 18.38. and the waters shall not bee able to hinder the flaming of the fire.* 1.352 So many Acts of Providence (like Hebrew characters) are to be read backward, or else they cannot be read aright: And so you may read many of Gods remarkable workes which he is about by contraries. As the Fly on the wheele,* 1.353 shee goes on; though the wheele

goes contrary; so doe Gods workes goe on,* 1.354 though the times and troubles, warres and oppositions seeme to goe contrary, wherefore by faith, let us firmly expect the irresistable reco∣very of the primitive purity, and piety in Doctrine and Disci∣pline; Doe Men or Devils what they can to hinder the brightnesse and beauty of Christs Churches in these latter dayes, yet they will but set up the signe of the Labour in vaine, to toule people in to them; For Christ shall reigne, though the Nations are angry at it, and wrath shall come upon his enemies; But the Temple of the Lord shall be set open for the Saints, and the Arke of his Testament shall be seen therein; yet I say not, but lightnings and thunders, earth-quakes, and great hailstones we may yet meet with, Rev. 11.17, 18, 19. But before I conclude this Chapter: Let all the Churches remember,* 1.355 that God will have his Gardens well-weeded, and his houses well swept, wherefore the Lord blesse you, as (the good old man) Jacob did tangendo manu approbationis, & osculando instinctu inspirationis, by his ap∣probation and inspiration.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erez. CHAP. V. Christs Garden, or Gospel-Church-State, which is to bee defended, is to bee defined; first from the materiall cause, or persons (who are visible Saints) that are fitly qualified for members.

HAving (hitherto demonstrated) by some proofes, and sure Prophesies, the sad condition and wildernesse-estate of Christs-Church in the want of true Doctrine and Discipline to this day, and what in these dayes we are to ex∣pect of her recovery, and restitution, &c. It follows that wee

fetch out what hath lay so long hid (all the time of our Babylonian captivity) as the fire that was hid in an hollow place of old,* 1.356 the Servants of God after they had their liberty given them to build up the Lords Temple, sent to fetch it from thence,* 1.357 where it lay so long hid. (Even so are we sent at this day for this purpose, to bring forth what we can finde, though hid for so many hundred years) but in case we can∣not doe what we would, we will doe what we can in this case (as Neemias did) to gather what as yet lyes in the dust, and in darknesse, and so to endeavour to discover unto you (in what is discovered to us, and what I say we can) of Christs owne Discipline and Gospel-order, which ought to be in the Church of Christ.* 1.358 Wherefore first I shall begin to gather the wood together, or the matter that the Church is to be made up of, and after that (the water being sprinckled) I hope the Sunne (that hath been for so many Ages set, or hid in a Cloud) will so breake out, and brightly shine in, and upon us with his lustre and life, heate and light, as that we shall become a great fire kindled; so that all men may marvell at it,* 1.359 and make much of this holy fire for future Ages, which shall never more be quite out,* 1.360 or extinguished. For as ho∣nest old Latimer said to Ridley, as they were going to suffer; Come Brother, this day we shall give a light, and warme all Eng∣land! so faine would I be one that might enlighten others, now I am litt by fire from heaven, and be as a Torch in the entry to such as are in the darke,* 1.361 Et claritate & paritate, & hi∣laritate, the Lord grant it, in whose light as I see light, I shall shew it,* 1.362 and so I come to tell you what's the matter.

* 1.363To begin with the Materials, we lay downe this Position, that no persons are fit for such a purpose but visible Saints, or right matter to make up this typified Chariot of Salo∣mon but the wood of Lebanon, Cant. 3.9. this Chariot is his publick seat, where he is to be seen of all, in Hebrew Apirion, and in Greek Phoreion, a Throne say some, a Bed say others, a Palace say others, and a Chamber of presence say most; but that this Church is all these to Christ and his Saints say I, and so all; yea, and as (Sol. Jarchi sayes beside) the secret Chamber (here on this floore, and under this roofe) for the

Bride and Bridegroom to meet in, and to make much of each other in; but I had rather read and render it from the word, a place much like a Couch, carried about and abroad, being open above, exceeding faire, glorious, and richly beset with beauty within, and in the which Salomon sate with much ease, and in much honour and state, from whence he deli∣vered his Lawes for his Subjects; and thus Christ doth answer the Type to his Saints, whilst he sits in great grace and Ma∣jesty in this his Chariot, and in great glory and triumph he go∣verns, and gives out his Lawes to his Subjects. Now for the matter that this his Chariot is made up of,* 1.364 it must be of Le∣banon, elect trees, Deut. 20.19. Ezek. 47.12. Isa. 60.13, 14. The glory of Lebanon shall come to thee,* 1.365 I meane such trees as are the tallest (heaven-ward) such Cedars as are the soundest,* 1.366 and will not rot, such Cypresses as are the fairest, Eccles. 8.1. Psal. 119.80. 2 Tim. 1.7. Jer. 5.28. and such Olives as are the fattest, Psal. 52.8. & 128.3. and such trees as are the most upright, and the least crooked, or crabbed, the best and most beauteous ones, Psal. 7.10. Psal. 64.10. & 112.4. Cant. 1.4. Psal. 15.2. and for strength, such as nothing can overthrow, being well rooted and united, Psal. 73.2.6. Zach. 10.12. Isa. 8.8.10, 11. but which will stand steddy in all stormes, and against all plots and practises, and powers which no force can conquer, which no Age can decay, (but they are renewed like an Eagle) which no fire can burne up (but puri∣fie) which no wormes can eate, or enter into,* 1.367 but who are all wayes, and at all times, and in all places, a sweet savour, 2 Cor. 2.15. to them within, and to them without. These are the Saints indeed, and none but the visible Saints, and that are so judged upon pregnant proofes, and strong presump∣tions) are (De Jure) of right to be Members of this Church of Christ; hence are they called,* 1.368 the Churches of Saints, 1 Cor. 14.33. and Saints called, 2 Cor. 11. and sancti∣fied in Christ Jesus, 1 Cor. 1, 2. otherwise the types of the Mysticall Temple, (viz. of the Body of Christ, the temple of his God-head to this day) Jo. 2.21. would not be answered, (which ought to be) by the typified,* 1.369 for rough unhewen stones were not laid up into the building of the Old-Testa∣ment

Temple (till they first were fitted,* 1.370 polished, and prepa∣red for the builders use) much lesse may this Spirituall house of the Lord be built up of any other then holy and hewen,* 1.371 the liveliest and loveliest stones, 1 Pet. 2.5. besides, all that entered into the Temple of old were to be holy and cleane, and all the vessels within holy, 1 Chron. 22.19. and all the treasures dedicated unto God, 2 Chro. 5.1. &c. and all the ma∣terials were the most choyse and pure; so ought it to be in this Temple (for a greater then Salomons is here) and the glory of this house must be greater then the former; wherefore it must be made up of the most choyse and precious materials, and of such as are dedicated and given up unto the Lord by his Spirit, Ephes. 2.22. Moreover, (Mr: Cotton * 1.372 notes,) that the vigilant and laborious attendance of the Porters was typicall too, in 2 Chron. 23.19. who were to suffer none that were uncleane to enter into the Temple, which sayes he, does typifie the duty of the Church-Officers, to prevent and keep out (as much as they can) vicious, vile, knowne, un∣cleane persons from polluting the Temple of the Lord, which would be by their admittance into the midst of us, &c. yet if I may not be so strict and curious, I am content to say (this reaches to the thing now in hand) viz. That the Por∣ters (and the people by informing the Porters) are bound in duty to put by (as much as they may) persons sinfull, and uncircumcised, which were not to be suffered so as the true Israelites were, Ezek. 22.26. So in Ezek. 44 6, 7, &c. for a∣mongst other abominations is this brought in, that they suf∣fered such as were uncircumcised to be in his Sanctuary to pollute it, &c. but Object out of Jerem. 7.9. There were Adulterers, Theeves,* 1.373 and wicked ones, &c.

* 1.374Answ. This is answered already by many eminent men, yet to adde a word,* 1.375 you see before in Ezek. 44. there were strangers that had crept in through the negligence,* 1.376 or crowded in through the ignorance of the Keepers,* 1.377 but they are condemned, and highly complained of, as such who have prophaned the Sanctuary, and defiled his Ordinances, and despised his Lawes, and made his house a very denne of Theeves, whereupon the Lord threatens them, for that they would suffer such to burne In∣cense

amongst them; but (besides the abundance more of Scriptures which I might use to prove it) I shall produce undeniable reasons to ratifie this truth,* 1.378 that it may run in triumph, yea in whole bundles of them (that our Beloved may be to us a bundle of Myrrhe, to lodge all night betwixt our breasts;) and the first sort of reasons run from Christ our King, and the Lord our Law-giver.

Reas. 1. Is taken out of Mat. 16.16, 17, 18. where Christ our Lord and Law-giver hath promised himselfe to be the Churches foundation for ever, and such as are built up by him,* 1.379 * 1.380 and upon him (as all true Church-members must be,* 1.381 that would stand out, and out-stand all stormes) must be such Professors of this Christ as Peter here was, and that is by such a professi∣on as flesh and bloud revealed not, but his heavenly Father. Now none but Saints are such Professors (at least they must be Saints in appearance) who are able to hold forth the worke of the Fathers upon their soules, which consists not in bare words, or a verball acknowledging of Christ;* 1.382 for words are but Cyphers, which signifie nothing without other Figures; And as it was said of Epicurus, that he had the habit of a Philosopher, but was none indeed; so many have the habits and words of Christians that are not so indeed; and the Church that is built upon the sand, may and must consist of such, Mat. 7.24, 25, 26, 27. But if the Grapes painted by Zeuxes allured the Birds to peck at them,* 1.383 would they not much more have flowen at them had they been true Grapes indeed?* 1.384 So if such as seeme to be Saints, and appeare visibly (as to our eye) godly, are so good,* 1.385 and attractive matter for the Church of Christ, much more then are reall Saints so. Obj.* 1.386 The Apostles admitted all sorts of Professors, three thousand in one day.

Ans. First, it is granted, that they were Professors then be∣fore they were admitted.* 1.387

Secondly, It does contradict the text,* 1.388 to say all sorts of Pro∣fessors; if yee meane thereby,* 1.389 all that professe Christ with their mouthes meerly, for the text tells us,* 1.390 Acts 2.37. they were pricked in their hearts, and at the heart, for the word signi∣fies (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a most sad and sore rent to the very soule, a punctuall wound in every part of their hearts, as if Daggers

were fastned at their depth in them,* 1.391 and this word will shew their compunction was sound,* 1.392 for it was not (as now it is with some, Acts 7.54.) to kick against Christ, but to cry out for Christ (him whom they had crucified, for which they were so wounded;) besides, they were sensible that they were undone without Christ, wherefore with wide mouthes say they to the Apostles, Oh, What shall we do? Besides, they repented, and heard, and obeyed, and gladly received the Gospel, ver. 41. yea with greedy stomacks, (though many now have hot Li∣vers, and cold Stomacks) and strong affections, yea and em∣braced it (and (as it were) kissed it, for so farre the word will have it) with affectionate acceptance (Gratis animis) and from their soules; yea and therein they continued stedfast, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. strong in the faith,* 1.393 without staggering, wavering, or shrinking from their Professions and practise; yea and in the midst of the greatest trials, troubles, persecuti∣ons, perplexities, they were yet most zealous and faithfull, by an impregnable assistance, and an invincible constancy. And are not these the chariest Characters of true conversion? Can yee so under-value this great worke of Gods Word? surely all sorts of Professors could not doe thus: so that I say, such were all Saints (in appearance) and such, and none but such are by Christ's Law allowable Members of Christ's Church, although that afterward some will appeare Hypocrites, who crept in, as Judas, Demas, Ananias and Saphira, with divers others. But,

* 1.394Secondly, The King of Saints hath given orders to attach such as have (unawares) got in, and have appeared ungodly, when he whipped out buyers and sellers; he signified thereby not only his Law against such as were not sound in holinesse,* 1.395 after their unsoundnesse appeared, but also to keep them without, that they might not enter in, now the Gospel-Temple was to be built; no mixt Congregations were to be continued, but Christ by his Scourge and Whip of Truth will have us to cast them, and to keep them out. Thus Christ commands, Matth. 7.6. not to throw Pearles to Swine,* 1.396 nor to give holy things to Dogges,* 1.397 &c. wicked ones are so called in sundry Scriptures, for Phil. 3.2. Beware of Dogges, beware of evil-workers; so it is in Revel. 22.15. Blessed are they that may enter in, for without are

Dogs and Sorcerers, and Whoremongers and Idolaters, &c.* 1.398 They that are knowne to be such, must be kept without, or else there will be a violent violation of Christs Law: Hence it is the Churches have rule to proceed with such prophane ones and sinners as have crept and crouded in, Matth. 18.17, 18. &c. Hence it is also the professing-friend (at the feast, Matth. 22.12. in Church-fellowship yet wanting the wedding garment, was cal∣led into question,* 1.399 but the Text sayes the servants went out to gather all.* 1.400

Ans. It is true, All were said to be called by a publicke call, but before they entred in, their high-way-rags, their hedge-religion,* 1.401 * 1.402 and rayments, were to be laid aside, else the Lord would never have laid it in his dish, What dost thou here without it? nor would he have been put to a Non-plus, and not have had a word to say; nor should he have been for the want of that (had it not been necessary) cast out and punished,* 1.403 but by all these (and abundance more I might produce) to prove this first reason.

2 Are bundled up together out of severall Propheticall Scriptures, for in Isa. 60.21. The people also shall be all righteous, [reason 2] they shall inherit the Land for ever, the branch of my planting,* 1.404 the worke of my hands, that I may be glorified. So in Isa. 35.8, 9, 10. It shall be called the way of holinesse, no Lion shall be there, nor ra∣venous beast goe thereon (meaning unclean and openly knowne sinners) but the redeemed shall walke there: And the ransomed of the Lord shall returne, and come to Sion with songs, &c. So in Isa. 52.1. From henceforth shall come into thee no more the uncir∣cumcised and unclean. So in Zach. 14.21. In that day there shall bee no more the Canaanite in the Lords house. So in Joel. 3.17.* 1.405 Yee shall know that I am the Lord your God dwelling in Zion my holy Mountaine, then shall Jerusalem be holy, and there shall no strangers passe through her any more. So in Isa. 33.24. and in Rev. 21.27. In no wise shall enter into it any thing that defileth, or that worketh abomination, or that maketh a lye, but they which are written in the Lambs Book of life. It is not denied,* 1.406 but there is sin in a Church, but not a Church in sinne (as one may be said to have drinke in him, and yet not to be in drinke) I meane sinne so seen, and knowne, and yet allowed of, or (at least) not

duely proceeded against, by censure and reproof. Now in this sense nothing that defileth doth enter;* 1.407 the best Church may have spots on her, but not in her (i. e. tolerated as before) no not in her worst estate. Besides, in all that was before mentioned as in the Law-time typical (and so Prophetical) in the Baptists dayes,* 1.408 there was even then an apparent repentance and visible pro∣fession accounted necessary before admission, as to baptisme. Mat. 3.6. Luke 3.3. how much more must this be so before admission into Gospel-fellowship for (as Aug. sayes in Tom. 4. de fide & operibus) the Pharises,* 1.409 and Sadduces that came to his Baptisme, were forced to swallow a refusall, and a bitter reproofe to boot, Matth. 3.7. for a generation of vipers, he neither admitted of scandalous persons, nor must wee into Christs-Church, till there appeares a repentance, and reformation; But,

[reason 3] 3 Runnes from that most familiar relation which is be∣tween Christ and his Church,* 1.410 God and his Saints in such a fel∣lowship.* 1.411 He is their Husband Eph. 5.23. Isa. 54.5. and married unto them, Jer. 3.14. Rev. 19.7. Hos. 2.19, 20. and they are presented unto him as a chaste Virgin to these Espousals. 2 Cor. 11.2. Now he is not thus related to prophane and scandalous persons (though the Ranters doe call him the friend of Publi∣cans and Sinners) such, with whom Christ hath so inseparable, and insuperable communion which are Saints called; and such must the Church consist of (i. e. of such, and onely such as far as may be judged) whose husband hee is: But some will object.

* 1.412Say not the Scriptures otherwise; as that tares are amongst the wheat untill the harvest,* 1.413 Matth. 13.25.38, 39. and have you any Church in the Scripture all of Saints? not having one Judas, Ananias, Demas, Hymeneus, Philetus, nor Diotriphes, nor others? our owne experience is otherwise in all Chur∣ches, where there be good and bad, Lambs and Rams, wheat and chaffe, sound and unsound, and yet Christ is called their Husband.

* 1.414First, for the Scripture alleadged, it is allowed of, if we give it its own weight,* 1.415 without any other grain, or the least addi∣tion to it; for see v. 38. the field in which they are, is the world, and so wee say to the end of the world, in the world will

grow good and bad together; but yet grant it (with most) to be meant the field of the Church visible (which is rather a Garden) yet this is not an Injunction, but rather a Prediction of what will bee, for without doubt,* 1.416 wicked men will bee in the Church in all ages; but that is not the point; for this it is that wee say, and say againe, that such as are knowne openly to be such sinners or hypocrites, are neither to bee taken in, nor tolerated in the Church of Christ, of which hee is the Husband. And although our present experiences (be∣sides the primitive and past) expresse much of this nature, viz. that naughty, corrupt, and sinfull men have been, and yet are in every Church; yet we will beleeve such were not openly knowne to be such, when they were admitted members of any true Church of Christ, whether past, present, or to come; yes say some.

Judas was knowne by Christ to be an hypocrite,* 1.417 when ad∣mitted.* 1.418

1 But he was not so knowne unto the Church,* 1.419 for all the rest of the Disciples did not so much as suspect him (Eccle∣sia n••n judicat de occultis) therefore they could not take cogni∣zance thereof,* 1.420 for hee seemed a very holy Disciple to the rest.

2 The knowledge Christ had of him as one,* 1.421 (before hee appeared such a one) was extraordinary, but wee are speaking of an ordinary way of discovery, as when sin breaks out, and hypocrisie appears; Besides,

3 There was a speciall reason in it, that he was received,* 1.422 viz. to answer the will of God given out in Psal. 41.8 &c. yet this is certaine, neither he nor any else appeared hypocrites or wicked ones openly, and so known to be, when admit∣ted either into that, or any other society of Saints; although there was, is, and will be in every particular Church of Christ some that ought not to be;* 1.423 For if this fellowship of which Christ himselfe was Pastor, and is for a Patterne, and had but twelve (a small number for the most are not alwaies the best) had a Judas; much more may others. Even as Davids house which is set for a Patterne for future ages,* 1.424 Zach. 12.10. was not without an Amnon, an Absolon, and others;* 1.425

even Gods owne Arke may nourish Monsters, as Noahs Arke did Cham;* 1.426 yea, and as some filthy Toad•• might bee found to lye under the stones of the Temple;* 1.427 so may some wicked dissembling Hypocrites (sayes Dr. Hall) and yet the Temple be the Lords for all that.

* 1.428Furthermore, the visible Church is called his Holy Temple 1 Cor. 3.16,* 1.429 17. which ought not to be defiled, 2 Cor. 6.16. and therefore is made up of living stones, 2 Pet. 2.5. that is, of visible Saints.* 1.430

Also it is called the Lords house and habitation, Heb. 3.6. Eph. 2.22, 23. 1 Pet. 2.5. wherein he walks and lives, and takes his rest,* 1.431 which holinesse becomes, Psal. 93.5. for ever; therefore the holiest are the fittest matter.

The Church is called his houshold, Eph. 2.19. Now if David could not endure a wicked person within his doors,* 1.432 Psal. 101.3, 4.5. Much lesse will the Lord allow it. But to bee briefe.

* 1.433Lastly, the Church is Christs body, 1 Cor. 12.26, 27. and Christ is the head of every particular Church gathered, Col. 1.18. Eph. 5, 23. &c. Now such as are united to Jesus Christ by his Spirit,* 1.434 1 Joh. 1.3 7. and have speciall communion with him as their Head (as to receive vertue and vitality from him) are to be received as members of his Church, whereof hee is Head: And none else, but such as the Church is perswaded of (upon Testimony given in) to have such a relation to the Lord Christ, and whom in the charity of her judgement, and in the judgement of her charity, shee freely accepts of for such, and in whom they finde the graces of Christ,* 1.435 and the gifts of his Spirit in some measure, and from whom they have some answerable fruits, whereby they may be able to judge charitably: for to receive a member which hath not virtuall power,* 1.436 and operation from the Head, is against reason, yea and that reference and correspondence of members with the head.

* 1.437But hence it is that many hypocrites are taken in, who seem to have high injoyments, and large gifts, to wit, Ranters and such like,* 1.438 &c.

No! It is not hence, but thence (I meane by running from

these rules) that so many Hypocrites creep in,* 1.439 as Gal. 2.4. for it is not enough to have heightened conceptions,* 1.440 quicke appre∣hensions, admirable gifts, excellent parts, and thereby to plead union with Christ (our Head) from the influence of common graces, and injoyment of great gifts (as Ranters may have very ravishingly) to make a man fit for such fellowship of Saints; no not though he prayes, preaches, discourses, &c. like an Angel, if the Church conceive him not a Saint-called, by some evi∣dence given in, or other, whereby the Church doth judge (him in union with his Head (Christ) according to the In∣fluences of soule-sanctifying and soule-saving graces. Simon Magus,* 1.441 I make no doubt but had many common-gifts and graces (which had a holy face) by which he passed by Philip and crept in: but yet had his hypocrisie appeared, and that they were but counterfeit Coin, I am confident Philip would have dealt with him home, and have given him his owne as well as afterward Peter did, Acts 8.20, 21, 22. And so (as Tertullian sayes) even Judas was honest and eminent at first to see to;* 1.442 so here be many Blazing-stars, and dangerous Comets which doe shine brightest as to sight (as Ranters, Hypocrites, &c.) but evermore portend and presage eminent and imminent evills to the Church they are in, unlesse much mercy prevent:* 1.443 a many such meteors may seem fixed stars for some time, so long as they are aloof off, and high, and so cozen us, till they come to fall, and then wee finde they were but Deceivers, made of earthly, slimy, fleshly matter.

Thus have I offered the third bundle of Reasons, and reach to the

4 Reason, which is taken from the ends, for the which [reason 4] this Gospel-order and Church-fellowship is instituted,* 1.444 the which none but Saints (at least so visibly) are able to answer, which are of sundry sorts; some few of them I shall in∣stance in, but not insist on; for I feare I am too large, and then ten to one but some will say, my Pen is long-winged, and my preaching is long-winded, which is accounted an ill-favou∣red, and an impardonable fault (in Dublin) I am sure; but to be briefe.

* 1.4451 The maine end of this Gospel-Discipline is to set forth the honour and praises of God as a peculiar people, 1 Pet. 2.9. Heb. 2.12. Ephes. 3.21. now none but visible Saints are fit to an∣swer such an end. Others indeed would be a chosen and pe∣culiar people to dishonour God, to rob him of his glory, to Crucifie Christ afresh, to bring a reproach upon the truth, and to scandalize the Gospel, but for nothing else in Christ's Church.

2 Another end of this Gospel-practise is to promote the true light,* 1.446 and to let in more of that knowledge of Christ, which it is eternall life to know; now none but the Saints are said to reach this end, Ephes. 5.8. and in 1. Jo. 1.6, 7. If we say we have fellowship with him, and walk in darknesse, we lye, and doe not the truth. But if we walke in the light, as he is the light, we have fellowship one with another.* 1.447 Now prophane ones, as Atheists, scandalous persons, and such like, are fit for the promotion of darknesse, and for the putting out of the true light, but are not at all fit for fellowship upon this ac∣count.

* 1.448A third thing to be shot at in Gospel-fellowship, is the mutu∣all edification of one another, and the building up of the body in Christ, 1 Thes. 5.11. Ephes. 4.29. 1 Cor. 14.26. now none but Saints doe hit this marke, for wicked ones would serve to pull downe and destroy,* 1.449 but not to build up in the most holy faith, Jude 20.

* 1.4504 Furthermore, a maine thing we must not omit, is an open-hearted Saint-like love, by the same Spirit of love which Christ bare to us, Joh. 15.12. Ephes. 5.2. 1 Thes. 3.12. 1 Jo. 3.22. &c. now none but the Saints sit close to this duty,* 1.451 (and they hardly too in these dayes) or that can live up to this end, for indeed sinners, so knowne, will serve for nothing more (and for little l••sse) then to set at variance,* 1.452 make brea∣ches, and rend the body, being filled with unexorable (yea un∣exuperable) hatred, and malice against the Saints, by the same spirit which their Father the Devill was filled with against Christ. Many other ends might be mentioned, for the which Saints are enchurched together according to the Gospel which I shall shew herafter in the last Book; but neither to

those,* 1.453 nor these ends can any others but the Saints (at least so visibly) be said to live up. This is no worke for them (there∣fore) there is no way in Christs-Church for Drunkards, Swea∣rers, Sabbath-breakers, Blasphemers, Persecutors of Saints, Scof∣fers, or scandalous, or such as may cause a Curse to pursue us, and Gods wrath to be revealed against us, by the with-drawment of his presence from us; but for nothing more as I know of; thus by all these reasons I have (and by many more I might impregnably) proved, that only Saints visible (so judged of by suf∣ficient evidences given in to be such) are competent Members of a true Church of Christ,* 1.454 which (ought to be) a company of Saints called to be Christs Spouse, and Temple of the Lord.

Obj.* 1.455 Some may say with Master Rutherfurd (as Cotton and Hooker notes) but such termes are given to the Church of Christ as invisible.* 1.456

Ans. 1. There is no such distinction in Scripture,* 1.457 but Christs Church is so called, whether visible or invisible.* 1.458

2 Paul stiles them such (as a visible body, if they will have it so) 1 Cor. 3.16. 2 Cor. 6.16. 2 Cor. 11.2. saying, Yee are the temple of God, and what agreement hath the Temple of God with Idols? and I will walke in the midst of you; but who will be further informed in this subject may see Mr. Hooker's Sur∣vey, 1 Lib. 2 Chap. where they have the terme opened, the question stated, and the conclusion proved. Well, a word of use, which is;

Vse 1. To reprove (whilst I prove) Parochiall Churches [vse 1] Antichristian (which I shal sh••w in all the essentials of it) for in this first we finde how foulely they fall short of being fit matter; for the veriest ranting, revelling, and reviling Swines,* 1.459 that swill upon the earth, the most notorious Drunkards, and vicious wretches that are, are Members of such Churches, and so held (De jure) but this is from beneath of their Father (the Devill) and of his bottomlesse-pit-smoak, the constitution of which comes from the busie braines of men: for about Constantines time this corruption began to be great, and was brought on, as it was in Dionysius his dayes (before him) Bishop of Rome, who sent out his Edicts (not to emparadise, but to em∣parish the people) which I have spoke to in Chap. 2. and in

England, Honorius Canterburiensis was the first that I finde, pragmaticall to promote this confused, this corrupt, and Christ-crucifying, Christ-slighting, and Christ-destroying Church-state:* 1.460 who desire to be more satisfied herein, may be pleased to peruse either Selden de Decimis, or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity, or Mr. Jacobs Attestation, or ho∣nest Paul Baines Diocesan Triall, or else Mr. Burtons Vindi∣cation of the Independant Churches, and they may receive it in full, and write it in folio. But a burning shame it is, so much of the Whores fore-head should be still in some men, as to maintaine them to be Churches (and to call them such) and Saint them to boot) but blessed be the Lord, that Christs Church of his owne institution can be built up amongst us here in Ireland, and that the Honourable Commissioners of Par∣liament are carefull to keep up Christs, and to keep downe Antichrists Institutions.

* 1.461Object. But, say some, All are not such in our Parish as you speake of, viz. scandalous persons, but we have many precious Chri∣stians, and Saints.

* 1.462Ans. 1. Are there any Scandalous, and not Members of your Parish-Church? Do not your Minister give the Sacra∣ment, and both Seales to all? without putting difference between the holy and prophane? this is contrary to Christs rules and order, and most dangerous and detestable.

* 1.463Obj. But our Minister is an honest man, and does not so, but puts a difference?

* 1.464Ans. 2. Why does he not then call them that are godly out of that condition and Church-state, which he seemes to separate them from, in making the difference, which till then is but mocking God, and Christ, &c.

2 He gives (as some do) the Lords Supper as a right Or∣dinance, but in a wrong order; but to answer,

* 1.4652 Yet ye are not therefore a Church of Christs own order, because yee have some, many, though they should bee most, (which is scarce in any Parish) precious to God (which should consist of none else) for a little leven levens the whole lump; so doth not a little sweet meale sweeten the whole of our lump) and what taste hath a little spoonfull of

honey in a vessell of vinegar?* 1.466) Nay were there as much honey as vinegar, yet the worst would taste most. Here I know, they would faine bring in the former objections, which are fruitlesse, and frustrate.

In the best Churches have been as bad men,* 1.467 as in Co∣rinth, &c.* 1.468

This before in page, 52. &c. but they were not known such, when they were taken in, nor were they tolerated when so knowne, for they must all be true Professours, and not pro∣phane ones, or such as have cut a Covenant with hell and death,* 1.469 as the word signifieth in Isa. 28.15. which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed:* 1.470 * 1.471 So doe Hypocrites and prophane ones their hearts, for they divide their hearts into two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so sacrifice them in part to the service of sinne, Satan, and their owne lusts, Gen. 15.17. Jer. 34.18. These have cut a Covenant with hell and death, though sometimes they seem to cut a part for God, and to allow him, a (small) portion of their hearts.

Most of our Parish are great Puritans, and old Pro∣fessours.* 1.472

Yet it is not enough so to be,* 1.473 which was proved page 62. and which appears, 2 Tim. 3.5. although it is enough so to bee, for Parish-constitutions and National Churches,* 1.474 yet not for Gospel-ordered Congregationall-Churches: For although a mud∣wall may be made up of any thing,* 1.475 seeing it consists of all kindes of stuffe and trash, though ere so mixed and base; yet Pallaces must be built up with better materials, and so must the true Churches of Christ, which are his Pal∣laces.

But these come all to heare Gods word,* 1.476 they keep his Sabbaths, and have Christs Ordinances dispenced amongst them, &c.

What of all that? Christs Ordinances were amongst the Jewes, and they heard Christ, and his Disciples gladly;* 1.477 and so 1 Cor. 14.23, 24. Heathens, and unbeleevers, heare the word; Herod heard John gladly, and now in New-England,* 1.478 the Indians doe diligently heare the word, but alas! alas! it

is living the Word, and doing the Word, is requisite in every member of Christs-Church. But let us lay aside those, and all other objections, and all Parish-Churches too, and put on apace for Sion, let us face about, and bid faire for Church-communion according to Christs owne Discipline and Doctrine; for the which none are fit matter, and allowable, but living Saints (so in appearance as to us) and whom wee have no cleare cause otherwise to judge of; which brings me to the second Vse.

Depart yee, Depart yee, saith the Lord, Esa. 52.11. for as Mr. [vse 2] Hooker concludes (in his Survey, lib. 1. chap. 2.) Parish Precincts give not a man right,* 1.479 nor make him fit matter for the true Church of Christ; but this we shall presse by unanswerable argu∣ment afterwards: in the interim, this doth very much vindi∣cate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men, though Hypocrites perhaps have crept in:* 1.480 for as the Giant in Gath, 2 Sam. 21.20. was a true man, though deformed with superfluous fingers and toes: And as Naaman was a true man, though a Leaper; so may the Church be a true Church that hath such as do deforme her in her,* 1.481 and such may bee in her that are not of her; but an Hypocrite is like a we•• in the body,* 1.482 which seemeth to be∣long to the whole, but indeed doth take away the credit, and steale away (as a thiefe) the comfort of the whole,* 1.483 though it bee skinned over with the same outside, which the true members of the body have:* 1.484 So I say, Hypocrites, who pretend and appear outwardly, one with the Church as submissive, reverent, and worshippers of God as any, but within they are corrupt, hard, and swelling against the truth and Gospel;* 1.485 these doe more hurt then good, although as the Ivie about the Tree, which seem∣eth to imbrace it with much affection, whilst (indeed) it takes away and steales from it,* 1.486 and doth but starve it, and hinders its growth, so they doe seem to cling close to the Church as if they were of it, when indeed they are not, and doe wrong and rob from the Church, and are the greatest hindrances of the Churches growth that can bee:* 1.487 Wee in Dublin have had this experience at a deare rate, by reason of some painted Pictures, who crept in, and indeed, Wolfe-like

(as it is well knowne) who looked towards heaven,* 1.488 and how∣led, but it was to eat the flesh of others,* 1.489 and to make the brethren their prey, which some of us felt sorely, and found them Kite-like flying aloft, but yet looking low, and keeping their eye on some of the innocent ones for their prey, wherefore let the Churches be wary in their admission of members; for many times the emptiest vessells make the greatest noise, and sound most, and readiest, but it is because they are hollow hypocrites,* 1.490 & have their retrograde motions.* 1.491 And so we may say we found them at Dublin, like those wandring stars, which (though they be carried about with the rest in the orbe,* 1.492 and so must be moved the same way with the rest, yet they) have their silent and secret motions whilst they creep back another con∣trary way, which is indeed their owne proper motion: And to warne the Churches they must know it, that we have found them that had such motions,* 1.493 and clandestine counsels and courses, untill their secret contrivings and conventiclings appeared openly, and broke out into an open inundation of mischiefes, malice and menacings, against the Church to de∣stroy her, and then like the Fecedula (that Pliny speakes of) they faced about, and fell off of a sudden, and changed their colour, forme, visage, and song,* 1.494 and all at once as ap∣peares in the second Booke, Chap. 5. I remember the Riddle, which was propounded to Athenaeus; How a man, and no man; with a stone, and no stone, could kill a Bird,* 1.495 and no Bird, upon a Tree, and no Tree: He resolved it thus, That the man was an Eunuch, the stone a Pumice, the Bird a Bat,* 1.496 and the Tree Fennel: But such as wee are speaking of,* 1.497 and have met with, doe make a resolve to this Riddle, viz. seeming Saints, but yet no Saints, onely Eunuch-Christians at the best, having a zeale, but not true zeale, being Pumice-like, hollow,* 1.498 empty, rough, and rash, and not according to true knowledge, their Profession being but a Bat-like professing,* 1.499 mixed with carnality, and forbidden uncleannesse; and like Bats,* 1.500 neither birds nor beasts, but participant of both: Their faith and conscience being but a straw-like faith,* 1.501 and Fennel-like con∣science, soone falling, and failing, and as deceitfull as a broken reed. But it may be like Dyars with Logwood, they

may set fair glosses,* 1.502 and varnishing appearances, pretences, and reports upon their sudden change,* 1.503 and subtle colours (for'c) but if they doe, they cannot hold: For when a shower comes, their glosse will be gone, and they shall stand for a Sea-marke to all Saints, and Churches, like an Adverb (quasi) with the Verb cave to posterity;* 1.504 though as yet like de∣cayed Merchants they must (and doe) study tricks to keep up their credit of being honest and rich,* 1.505 wealthy and wise; and the m••re they decay, the more shew they will make of suffici∣ency and of all well on their side. I am sorry to say this, the Lord knows,* 1.506 but that I see them (of whom I speake) in profession like white-chapple, but in possession as foul, and corrupt as the common Sewer,* 1.507 and unsavoury in the nostrils of all sort of men, so that they had need to weare Muske and Pomander enough to conceale their ill sent. The Lord lay it upon them for their good,* 1.508 that have given such (knowne) offence to the Saints of God. For as Josephs brethren held up their Brothers coat to Jacob, saying, see here! is not this thy Sons coat which is defiled with blood?* 1.509 So surely will Sathan take this advantage one day against them for their rigorous usages of some of the harmlesse ones to hurt them,* 1.510 and grinde them, when he shall say, See here these hypocrites! these Pro∣fessours! what have they done to thy Church? have they not wounded her? have they not broken her a peeces? have they not bruised her limbs? racked her members? and put her bones out of joynt? have they not betrayed their Brethren? threatned them? consulted against them? and sought out by false witnesses to ruine them? see here! are not these thy Sons garments?* 1.511 thy Childrens coat? yea, even Christs seamlesse coat that they have defiled? rent, and torne, and wronged? These kinde of Professours like Simon of Cyrene seemed for a time to carry the Crosse with us, but it proved to be for us: And (indeed) when it was set up, they were not nayled to it, but they nayled us unto it,* 1.512 and (I am sure) I may say Christ (in his Church, and in their persecuting of the Saints) unto it; But I must spare them, though they spare none that are not of the same temper with them; yet this is to warne the Churches of such, yea and to vindicate the Churches from malicious

men and mindes,* 1.513 whose mouthes are open at such advanta∣ges, and on such occasions; for 1 Joh. 2.19. They were not of us, and indeed, such Cyphers are of good use to us when they are in, for they make the true figures of more value and va∣lidity.

But to proceed, wee see then who are most suitable matter,* 1.514 and how much it concernes the Churches to be serious in their accepting and receiving members; for as it is Acts 2.47. The Lord added daily to the Church such as should be saved; and onely such are allowable matter and lawfull members whom the Lord adds, that is to say (by way of Ordinance) none else, but such as (wee are perswaded) shall be saved, and whom the Lord hath received, Rom. 14.3. to whom the Lord hath given saving grace, and sound faith, and also unsained hearts to give themselves up to God in Gospel-fellowship that are to bee received (of right.) Such as are in a visible state of Salvation are to bee received into Christs visible Church; But

Secondly, Hypocrites hold off!* 1.515 here is no room for your company! for as by the Law Swans are f••rbidden, who have white feathers, but blacke flesh; so are you by the Gospel, who seem to bee what you are not;* 1.516 The beautifullest feathers have not alwayes under them the sweetest flesh,* 1.517 no•• the finest out∣sides the fairest in. The Devill is blacke, but he can appeare the white Angel, or Angel of light: So can hypocrites, they are also forbidden in Levit. 11. where the Bats and Sea-Mewes are to bee accounted uncleane,* 1.518 * 1.519 because they are Mon∣grels, and so are yee: How dare ye then to enter into such a temple as the Communion of Saints is? seeing none but up∣right soules, single-hearts, sincere Saints, and unfained Professors,* 1.520 * 1.521 are (of right) to be received. The Oake that is rotten at the heart, will never be good for the building, wherefore stand by! stand by! or you shall be thrown by! (untill you are better and fitter for the builders use.) The stones that are for the build∣ing must be picked out by Christ, the builders hand, although (perhaps) at present, they are in the heaps abroad, which are in preparation to the building, as Builders use to have, in one place heaps of Lime, in another place heaps of stone, in ano∣ther

rubbish,* 1.522 rude (at present) and undigested materials, and a tumultuary noise of hammers and axes abroad, which are very busie to set up the fallen Tabernacles of David; but ere long every thing shall bee set in order,* 1.523 and a beautifull structure laid, whilst others (without) shall gather up the Chips,* 1.524 which we leave behinde us to warm them with; but for this more in the next Chapter, yet in this, I must tell you that the stones which are appointed for this glorious Fabricke must (first) passe under the saw and hammer▪ For it is dangerous to put in a rotten,* 1.525 unsound stone, which will quickly fall out▪ and make way for many others to follow, enfeebling thereby the whole Edifice, as in 1▪ Joh. 2.19, 20. They went out from us, but they were not of us, for if they had been of us, they would (no doubt) have continued with us, but they went out, that it might be manifest they were not of us,* 1.526 i.e. us, what us? why us that have unction, and are sincere reall Saints; for yee have the unction from the holy One; Bu•• they were hypocrites, and there∣fore fell away, as Demas did, 2 Tim. 4.10. who was but a little before Pauls fellow-labourer, Phil. 1.19. as well as Marcus and Aristarchus,* 1.527 but he did discover himself after, and so did Judas, though a long time hee was well thought off amongst his brethren and fellow-disciples, insomuch as he was made the Deacon: So no doubt (Sirs) but your hypocrisie will bee as soon discovered if yee dare to enter with unsound,* 1.528 unsettled, and unsincere hearts, as others have been; for the weeds in the Gardens are sooner discovered, and rooted out againe then they are in the fields or common high wayes;* 1.529 but con∣sider then, O what a scandall you will bring upon the Gospel! (as they did at Dublin) when your wickednesse wil appear to all the world!* 1.530 O what reproaches to Religion! dishonours to Christ!* 1.531 discredit to the Gospel! and tramplings upon the the truth!* 1.532 will be laid in your dish at the last day! yee being the cause of it! For as it is with the Sunne, and S••arres, if a thousand starres be eclipsed, none takes notice of it, nor mindes it; but for the Sunne to be eclipsed it is sad, and so accounted, then every one talkes of it and looks at it: and so it is when Church-members do the deeds of darknes that (of al men) should be lights to others (as Christ sayes in Matth. 4.15.) a little

aberration makes every one to minde them, and mark them, and report of them abroad, when many a thousand of others (without) or of wicked ones may be guilty of the like, and not bee looked upon, (as Par. sayes on Rom. 11.* 1.533) It is not a formall Religion, an old Profession, or a high conception, that either felicitates or facilitates your admission, but you must have truth in the inward parts, and have grace in your hearts, for yee may have it in your heads, and yet prove but a new Ranter, or an old Protestant at the most; None but the (indeed) holy must enter into these beauties of holinesse, the more holy we are, the more like our Head, and the fitter for Church-members, without which we shall not see the Lord, but wee shall (rather) pollute the Sanctuary of the Lord. Thus much for the matter, and the fifth Chapter.

〈 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,* 1.534 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,* 1.535 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;* 1.536 and like as the stones and materials for Salomon's Temple, were picked out of the heaps, that lay abroad here and there,* 1.537 * 1.538 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!* 1.539 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,* 1.540 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,* 1.541 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,* 1.542 (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.* 1.543) 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,* 1.544 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,* 1.545 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,* 1.546 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,* 1.547 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,* 1.548 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.

* 1.549Secondly, 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;* 1.550 and in the Leviticall Law, Levit. 20.25, 26. a separation is required.* 1.551 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,* 1.552 or harmony, can light have with darknesse, or beleevers with unbeleevers? Saints with Sinners? or Gods Tem∣ple (whom yee are) with Idols?* 1.553 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,* 1.554 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,* 1.555 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,* 1.556 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,* 1.557 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,* 1.558 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,* 1.559 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,* 1.560 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 〉,* 1.561 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,* 1.562 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.* 1.563 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,* 1.564 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.* 1.565 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,* 1.566 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,* 1.567 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?* 1.568 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,* 1.569 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,* 1.570 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?* 1.571

First, Negative. Not from our duties in our Callings, which none what ever ought to be without,* 1.572 or to neglect our worke, 1 Thess. 4.11. 2 Thess. 3.10,* 1.573 11. (which some slothfull Ranters would have.)

2 Nor yet from the duties of our Relations,* 1.574 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;* 1.575 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,* 1.576 &c. so as not to walke in them, or with them, after the manner of them that are without Christs••Church, Eph. 4.17.* 1.577 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.

* 1.5782 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,* 1.579 * 1.580 but this cannot be, if we have too much familiarity with them (saies Hal.) Men are,* 1.581 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,* 1.582 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;* 1.583 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;* 1.584 for who can sleep with dogs and not bee full of fleas,* 1.585 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,* 1.586 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?* 1.587 so high for the Jewes Re∣ligion as I? (sayes he) who traded so zealously in,* 1.588 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;* 1.589 but I bid farewell (or fare-ill rather) to all those Trumperies and Traditions which I doted on before;* 1.590 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,* 1.591 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,* 1.592 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] * 1.593 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,* 1.594 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,* 1.595 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,* 1.596 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,* 1.597 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;* 1.598 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.* 1.599 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,* 1.600 * 1.601 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.* 1.602) 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,* 1.603 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:* 1.604 for then might the Natives-Irish here be called, A true Church,* 1.605 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,* 1.606 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,* 1.607 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,* 1.608 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.* 1.609 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.* 1.610 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,* 1.611 which convinces the world of Truth, Righteousnesse, and Judgement, Joh. 16.8.

* 1.612And 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,* 1.613 and direct them, that they may be administred in due order to you within his line and li∣mitation,* 1.614 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,* 1.615 and Assemblies. But alas a day▪ how lamentably men live as to Christs order & Ordinances!* 1.616 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,* 1.617 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaba. Chap. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Aguddah. This shewes the second part of the second part of the Forme of Church-fellowship; First, that the Saints separate (as before) are to be knit, gathered, and united together into one Body.

THe first part of the Forme is well proved, but it is like∣ly not so well approved,* 1.618 without the second doe se∣cond it, viz. That the Saints separated from the worlds false-wayes, and worships, and from all Parochiall Churches, unwarrantable Discipline and Directories, doe forth-with set upon Christs owne way and worship, Disci∣pline and Doctrine delivered to the Saints; for after they come out of Babylon, they must hast away into Zion, or else they will be lost in the Wildernesse. For what is the cause of so much complaint all men (with the Ministers) make up and downe? and deplorable out-cryes of many that are mixed? and loud lamentations are heard out of the Wilder∣nesse of many wooded, wilder'd, and wandring? and at a most miserable losse? And what is the reason of all this I pray?* 1.619 that so many Professors that have been (abundantly) pre∣cise and strict in their practises, and curious in their conver∣sation, and such (free) frequenters of the meanes? daily and diligent followers of their Ministers, and so exceedingly holy in times past, have since their separating from Parishes and Popish Institutions, and Injunctions, forsaken all publicke Dis∣pensations, denied Ordinances, followed Familisme, and run on even to Rantisme.

* 1.620And what is the reason of all this? Indeed I am ready now to reprove those Ministers (whom most imagine with∣out reproofe) though able and (otherwise) accounted (eminently) godly, yet too too slack and remisse in setting forward the building of the Lords house, that say, it is time e∣nough, and what needs such hast? whilst they (them∣selves) dwell in their seiled houses, the Lords lyes waste, and worne out of mind;* 1.621 O sad! Consider your wayes, saith the Lord of Hoasts!* 1.622 How can yee be content to sit at ease? to hold good Livings? and to feed upon the fat of the flock? and yet so (easily) to neglect them, as to let them stray in the Wildernesse? Oh! are not such, (who make the sorest and saddest complaints of them they call Anabaptists, Seekers, Familists,* 1.623 Ranters, &c.) are not such very much the cause of their miscarriage? For seeing Saints must separate from such false wayes and worships, why doe they not lead them then into Christs owne wayes, and worship, according to Gospel-order, but suffer the poore soules (and out of honest zeale I am perswaded at first) to be lost, in strange, and straying, untrue, and untrodden paths. Truly, truly, in all my applications to some very learned, godly, and most emi∣nent Preachers, with all the pregnant and pressing Argu∣ments I could provide for this purpose, that I might prevaile with them for, and perswade them unto this work of the Lord as Fellow-labourers with me therein;* 1.624 I found their Answers they made me (me thoughts) ever to smell too much of the grease of great Livings, or else of man-pleasing, or else (and for the most part) of Tyth-oppressions; they may thank themselves that so many run into erroneous wayes. For besides, a Se∣gregation, a visible aggregation to the Lord Christ, in his wayes and worship (with the Saints separate, making up one body of Beleevers) i•• of an absolute, and undeniable necessity, and followes next; which I now come to.

Such Saints as are separate from Parish-wayes, and Popish worships, &c. being ashamed of them, and of all the follies of those false Church-states, are forth-with to see the forme and fashion of the Lords house, and not before are they to enter in,* 1.625 Ezek. 43.10, 11. and this is the Lords Law, ver. 12. now

to such I shall shew the forme which followes,* 1.626 for in the formation of this new Creation, Christian Beleevers are to be∣come first one body; secondly, a body Independent (as it is ter∣med by most) But to the first in this Chapter, viz. That Saints separate as before from the multitude, (as Acts 19.9. it is said,) when divers were hardned and beleeved not, but spake evill of the way before the multitude, that the Disciples separated; so I say, such Saints are to make up one body together (distinct from them without, and all others) and this is obvious to every eye, out of the abundance of Scriptures and texts.

To begin with the Simile of a Body,* 1.627 for Saints enchurched are so called the Body of Christ, Rom. 14.4, 5. 1 Cor. 12. ver. 13.27. Ephes. 5.30.32. Col. 1.20, 21. though members in particular, 1 Cor. 12.14.20. now all the members are to make up one, and but one body; and so are the Saints (every member of Christ) 1 Cor. 6.15. to be united together into one body. Hence it is (as Mr. Bartlet observes in his Modell, cap. 6. (as I thinke) for I have not his Booke) that the blessed Spirit speakes so often of injoynting, and putting Saints into ioynt Gal. 6.1.2. If a Brother (a Member) be slipt out of ioynt,) or bee overtaken in a fault, (either before he was aware of it,* 1.628) or else read it with the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 although he be easily caught by a corruptiun,* 1.629 and taken (with too much delight) in the Action (for the Simile runs from the receiving and entertaining a friend with free affection,* 1.630 and readinesse (in delight welcoming him, and with joy) al∣though he thus fall by a foul stumble, as I rather read it (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Polye. Lyser. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minuit rem) for a fault, is a fall, yet yee which are Spirituall, restore such a one; that is, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) set such a one in joynt againe, as Chirurgions deale with a broken bone, or one out of joynt, by handling the same sweetly, lovingly, tenderly, so that thereby it may become as sure in, as well-set and strong as ever it was;* 1.631 so is it here, put him into his proper place againe,* 1.632 by which the Church is compared to a Body, and a Brother to a Member. Thus also in Ephes. 4.11. Christ left here (behind) Pastors, and Teachers, and why? for the perfecting the Saints, ver. 12. the word is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for the well-ordering, (Tit. 1.5)

establishing and constituting of them according to order, in a symmetry and suitable proportion of place and power, Rom. 12.4. as is in a humane body.* 1.633 There is a comly, apt, commensu∣rate, and marvellous wise, and well appointed Location, for every member, joynt, artery, sinewes, and veines, and every one is to be content with his owne proper (and therefore the only profitable) place:* 1.634 * 1.635 now if any one be out of his place, the whole body is thereby put to paine; so that the Simile holds here al∣so; for this is the beauty and perfection of the body, when no member is amisse,* 1.636 &c. wherefore some read the text, Ephes. 4 12. for injoynting of the Saints, the worke of the Ministry, &c. but to the next Metaphor.* 1.637 Christ's Church is compared to a Building, so sayes he in Mat. 16.18. Vpon this rocke I will build my Church; to build, that is (in unum corpus congregare) to gather together many particular parcels,* 1.638 out of the heapes without,* 1.639 and rightly to order and dispose of them into one structure; it is an apt and a convenient collection of the se∣verall and sundry essentiall parts which make up the Inte∣grum,* 1.640 or of the which the whole is built up. Now in this there must be a wise, a suitable, and proper ordering, and disposing of every particular of which the whole consists; so as that all may serve (as I said before of the Body) for the time,* 1.641 use, and place most answerable thereunto, and fittest for the whole building. Thus the Saints are called the Lords house, Heb. 3.6. 1 Tim. 3.15. fitly framed together, Ephes. 2.21, 22. or compleatly, orderly, and in congruity (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) built up together,* 1.642 an habitation to the Lord through the Spirit. So, 1 Pet. 2.5. That is, the Saints are so knit,* 1.643 pinned, united, nailed, and glewed one to another, and all (every one) to the foundation Jesus Christ, Ephes. 2.19. 1 Cor. 3.11. that one would thinke they were no more many parcells, but all one substance, and out of one; and so as they will not be parted asunder (nor can they) with∣out the hazard of the whole. Thus when Saul assayed to joyne himselfe to the Disciples, Acts 9.26. is meant not on∣ly to injoynt, alluding to that above of body, but also (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to adjoyne,* 1.644 cleave, and be glued unto them, relating to this Metaphor of the building, where many things are carved, (as

all things are cut) framed, and glewed together, which were (before) at a distance, and which then are not easily disjoyned, but are faster then ever before. But,

3. The Church of Christ is compared to a City,* 1.645 compacted toge∣ther, up to which the tribes of Israel goe, Psal. 122.3, 4. So Psal. 46.4. yea the holy City, Rev. 21.2. and thence the Saints are called Fellow-Citizens, in Ephes. 2.19. now as all the houses,* 1.646 streetes, trades, corporations, and societies, persons,* 1.647 and peoples (though many in particulars) yet make all but one City com∣pact: So is it in the Church of Christ; all Saints, Sexes, Chil∣dren, Fathers, and Young-men, Callings and conditions make up one Body, and are to make up but one holy City. Besides, there be sweet immunities, enfranchisements, promises,* 1.648 and Privi∣ledges, Lawes and Ordinances, which none have propriety unto,* 1.649 or (halfe so much) profit from them, as the Saint-Citizens have (which shall be shewne if the Lord give leave hereafter) and none are admitted to be Free-men of such a City but by their consent, vote, and acceptance: and so much is made out in Zach. 2.11. Many shall be joyned to the Lord in that day, and shall be my people; joyned, that is, they shall mutually give up them∣selves to God, i. e. that is, with the concurrent knowledge and consent of each other, in the Hebr. vid. Buxtorf. so also is that in Jer. 50.5. Come let us joyne our selves to the Lord, &c. all this fairely delineates the Forme of Christs-Church-state,* 1.650 * 1.651 and Gos∣pel-Discipline.

4▪ Furthermore, his Church is called an Army with banners, Cant. 6.4.10. and why? but because all men, bands,* 1.652 compa∣nies, regiments, colours, and Captaines are but to make up one Army; though there may be many men to one Com∣pany, and many Companies to one Regiment; so all the Saints are but to make up one Church and Body together, being uni∣ted to make up the forme; and then are they faire as the Moone, cleare as the Sunne, and not before. But besides, the Church is▪

5 Compared to a Kingdome, Joh. 18.36. Heb. 12.28. &c. Ma••. 21.43. to show, as all Families, Villages, Townes, Cities,* 1.653 Countries, Shires, doe make up but one Kingdome, and are all under one rule, law, and power; so all the Saints, together ga∣thered

and embodied,* 1.654 doe make up one Church of Christ, or Kingdome of God, Luke 10.11. Matth. 13.19. The Church is,

6 Compared to Heaven also, Matth. 13.11.24.31.33.44, 45, 47.* 1.655 Matth. 3.2. Matth. 11.11, 12. Now the Saints, which are to be high, above the earth, and the Throne of God, and filled with his glory, and decked up and enamelled with shining lights, Stars of grace, and spangles of glory most sweet and lovely;* 1.656 the Sunne (Christ) moving in them, and (circu∣larly) round them, and such as are seene plainly to bee what they are by a kinde of Vbiquity, who ever they are in the Ho∣rizon, or this Hemisphere; I say, such Saints united together, in a body to make up one Church, are one Kingdome of Heaven, even as all the Firmaments,* 1.657 Elements, Stars, Planets, and Con∣stellations together, &c. doe make up one visible Orbicular Heaven. Mr. Jacob in his Treatise sayes, A true Church is one Congregation:* 1.658 so sayes Vrsin, and others.

But thus much may serve to prove the Forme of Christs-Church, which is to bee all one, one body, one building, one City,* 1.659 one Army, one Kingdome, one Heaven: O how sweet is such a communion! this Forme is the (forma) beauty of [reason 1] all. As the sweet cluster of grapes, which gave taste of the Land of Canaan was bore betwixt two;* 1.660 so in such commu∣nion, we may finde and feed upon the fruits of Canaan. But now to the Reasons.

First, Why this is so requisite that Saints doe associate into one body of Beleevers, is gathered from the Onenesse of all Saints; For all have one Father, Mal. 2.10. Jo. 8.41. all, elect in one originall love, Eph. 2.5. All are in one Covenant, Hebr. 8.8, 9, 10, 11. All have one Christ and Mediator, 1 Tim. 2.5. and All hewn from one and the same Rocke, Isa. 51.1. All beare one Image, Rev. 15.1. Rev. 7.3. All lay in one wombe, and have the same mother, Gal. 4.26. All borne by the same seed, 1 Pet. 1.23. 1 Joh. 3.9. All are lead by one Spirit, Rom. 8.14. Joh. 14.26. Eph. 4.4. 1 Cor. 14.12.26. All called into one hope, Eph. 4.4. All have of one joy, 1 Cor. 12.25, 26. Phil. 4.4. Joh. 15.11. and 16.22. and All eye and enjoy one and the same glory, Eph. 3.21. 1 Pet. 2.9. 1 Cor. 10.31. 2 Tim. 4.8.

Hence it is that Christ praies so earnestly to his Father for this Onenesse to his Saints (in communion) in, and with him,* 1.661 Joh. 17.11. both for them that were present, and to come, to the worlds end in verse 20, 21.* 1.662 Hence it is the Apostles tooke so much paines in all places to preach up this Church-way for Saints, to live (as in one Family) together in unity, 1 Cor. 1.9, 10. &c. And otherwise they will much degenerate from the principles of Saints, Psal. 16.3. Besides,* 1.663 for that unity and entity are convertibles, and this is the meanes to keep up both, in the bond of peace, and love, and perfection, Col. 3.14. and Eph. 4.3▪ 4. Act. 4.32. But

Secondly, Saints not separate from the multitude, lose much of their lustre, light, and glory; for the Forme makes [reason 2] them faire as the Moon,* 1.664 Cant. 6.10. but when the Saints are in one body, then their beauty dazles the eyes of others, as many beams of light together, gathered into one; or as many streams met into one, runne with force, and fiercely. David sayes, O how amiable are thy Tabernacles, &c. Psal. 84.1.* 1.665 So Christ, Cant. 2.10. Rise up my love, my faire one,* 1.666 and come away! So in verse 13. So Cant. 4.1. Behold thou art faire my love, behold thou art faire. So in verse 7. Thou art all faire my love, there is no spot in thee (but there may be on thee) So in verse 8. Christ calls her to separate from the mountaines of the Leopards, opened before in page 45 and then it followes, Thou hast ravished my heart my sister, my Spouse, thou hast ravished my heart: and how faire is thy love, &c. My garden enclosed, &c. So in Cant. 6.9. My deare! my undefiled is one (Saints so in one body united) and then follows, She is the onely one, shee is the choise one, the Daughters (Professours) saw her, and blessed her, and the Queens (Sarahs true Churches) and the Concubines (Hagars,* 1.667 false Churches) admired at her comelinesse and beauty, and prai∣sed her, saying, Who is this that looketh forth as the (Aurora,* 1.668 the Damaske red) morning? faire as the Moone? clear as the Sunne? terrible as an Army with banners? Saints then thus embodied, are embroidered with beauty; but if they be not, no wonder if the world (nay good men many times) will not owne them for excellent ones, which otherwise they shall, or be ashamed: for the Forme is (in a sense) the life and lovelinesse of every

thing?* 1.669 what were a man without his Forme? and if the Forme be misplaced that makes him a Monster.* 1.670 What beauty doe yee behold in a Picture (though the colours be laid on) before the Forme be drawne? Suppose peeces of Timber should be carved curiously, and guilt gloriously, for the builders use, and also stones most artificially polished pain∣ted,* 1.671 cut, and carved; yet they lose their lovelinesse with lying among the multitudes and heaps abroad, and about; but when they come to be put up, & orderly to be placed in the building, there is a great deale of beauty in them, and pleasant grace from them.* 1.672 Thus will it bee, and is it with Saints builded up, and in body together according to Gospel-order, & quanto forma est nobilior, tanto magis dominatur materiae, say the School-men.

Thirdly, Till thus in body they are but in confusion, and dis∣orders [reason 3] among them without, and trod on by every foule, and fooles foot,* 1.673 and as much wronged, defaced, and defiled as may be; As polished stones, that lye among the filhy rubbish, so they wil aske much paines to picke and cleanse againe before they can be fitted for the Lords house;* 1.674 but when they are embodied to∣gether (as before) they are in their order, which others joy to behold, Col. 2.5. and so, as the members that are fitly placed in the body,* 1.675 and properly employed, doe appeare alwayes orderly, decent, and comely to the whole body, and are helpfull one to another thereunto,* 1.676 Rom. 15.2. 1 Cor. 12.25. For as the Philosophers observe that there is a twofold motion in all naturall things, one whereby they move to preserve themselves, and the other to preserve the whole universe: So must all Church-members have their twofold motion,* 1.677 viz. 1. For themselves. 2. For the whole.

Fourthly, Saints, unlesse thus in society, fall fearfully [reason 4] short of doing their duties to one another in love, unity, peace, admonition,* 1.678 exhortation, tendernesse, patience, watching, participa∣ting, comforting, edifying, or brotherly reproving of one another. So if a Brother offend to tell it to the Church, and to strive to excell to the edifying of the Church, &c. Now how can these rules (requiring obedience) bee practised, but by such Saints as are embodied into a Church of Christ? but this Mr. Bartlet, I remember, in his Model mentions (a man I have made

much use of, and for whose sake I have sufficiently suffered from some in Dublin, (whom I feare) fuller of heat then of Heaven, having no more of his booke (which the Lord will one day witnesse (to their faces) then I beare in my breast, omnia mecum, &c.* 1.679 But to passe by such blowes and buffetings of Sathan. I say, the Saints so embodied, are best provided for their duties one to another: And as in a bundle of sticks one kindles another, so doe they. Comes fa∣cundus in via pro vehiculo est, and as one helpe another, so all together like Bees labour to bring in hony (all) into one hive. So every one hath the Spirit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 12.6. to bring into the stocke, or common banke, or to profit withall.* 1.680 O then how sweet are they to God and men? who are as so many flowers bound together in one nose-gay. But

Fifthly, The sweet soule-ravishing and enamouring [reason 5] issues, which are the infallible sequell of Saints so embodied:* 1.681 O the excellent priviledges! Cant. 2, 3▪ 4, 5. Cant. 5.1. Cant. 6.2, 3. Cant. 7.10, 11, 12. Psal. 92.12, 13.14. their precious promises, Hos. 14.6. Isa. 59.22. the singular delights which the Lord takes amongst Saints so embodied! Rev. 2.1. Psal. 132.13, 14. Psal. 26.8. 2 Cor. 6.16.18. Cant. 8.13. above all others, Ps. 87.2. The Lord loveth the gates of Zion more then all the (other) dwellings of Jacob: More then all. Now such as are not in body together, are deprived of the life and excellency of these, as I shall shew hereafter (I hope) convince∣ingly, if the Lord please, but onely this I adde, That the spe∣ciall benefits which beleevers so embodied, doe enjoy, are laid like Tiles one over another, every day,* 1.682 till the whole roofe be covered, and the raine kept out.

Sixtly, Which I would not omit (though I might more [reason 6] fitly have found it before) is,* 1.683 hereby the Saints are abundant∣ly better fortified both to defend, and (occasionally) to offend▪ for to instance against Enemies, they have an united force, and they need not to feare an Adversary, no not an Army if they be but in one, for they are indeed terrible (then) as an Army with Banners displayed, Drums beating, Trumpets blowing,* 1.684 Guns playing and discharging, and all in good order, keeping Ranke and File. Why they need not to feare for their ene∣mies

then must fall before them,* 1.685 in Joel 2.7.8.10. They shall run like mighty men, they shall climbe the wall like men of warre, and they shall march every one on his wayes, and they shall not breake their rankes, neither shall one thrust against another; the earth shall quake before them, the Heavens shall tremble, the Sunne and the Moone shall be darke, and the Starres shall with-draw their shining;* 1.686 thus are the Saints in their united strength a terrour to the world. Well might the Queene of Scots say, Shee fea∣red more the prayers of that one man John Knox, then shee did an Army of thirty thousand men. For when Gog and Magog doe gather together to battle, in Revel. 20.8, 9. as the sand of the Sea,* 1.687 they compasse the Camp of the Saints about, and the beloved City. But what successe have they? Why fire comes downe from God out of heaven and destroyes them,* 1.688 or eates them up; that is, out of the Churches, according to Rev. 11.5. If any man will hurt them, fire proceedeth out of their mouthes and devoureth him. If any man dare to wrong them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or to deale injuriously or unjustly with them, he must in this manner be killed. Now all the Saints (and so the Churches) are such wit∣nesses,* 1.689 and out of their mouthes, by their prayers, and pow∣erfull breathings,* 1.690 which will admit of no deniall, they can conquer and consume their greatest adversaries. Besides, the enemy hath not that like advantage against us, when we are linked,* 1.691 as when we are alone. As it is said, that Siculus (be∣ing on his Death-bed) bid his Sons bring a Quiver of Ar∣rowes,* 1.692 and being brought, would have them breake them altogether in the Quiver, but they could not conquer them, though they all tried; then he bids them breake them asun∣der one by one,* 1.693 which was soone done. So (sayes he) my Sons, if yee'le breake asunder, yee'le be broken easily, and throwne aside; but if yee unite, none can conquer you; as long as yee live together in one, yee will be too hard for e∣very one.* 1.694 So also in a Faggot of Wood, there is no breaking the whole together; but to take out stick after stick, that wil make it easie to get the mastery of the whole.

* 1.695Thus the Saints united together into one, will be too hard for all the world, but otherwise the world will have the advantage, and they may be easily broken, and scattered about

with stormes; so when they carrie on Gods cause with one shoulder, and by one consent,* 1.696 according to Zeph. 3.9. it goes on in post, and against all oppositions. For as Mathemati∣cians say, the strait line is alwayes weakest, but the circle is the strongest, and holds; so the Saints in Fellowship are strongest, and hold best, because one is injoynted into ano∣ther;* 1.697 and thus the Saints ought unanimously and joyntly to contest together for the truth, Jude ver. 3. and joyntly to labour together in, and for the Gospel, 2 Cor. 6.1. and joyntly to put forth together, for the purity, priviledges, orders, and ordinances of Jesus Christ, Gal. 5.1. and joyntly to receive together re∣proaches and wrongs, Heb. 10.33. Gal. 6.2. 2 Cor. 12.26. 2 Tim. 1.16. and joyntly to refuse subjection to any persons, principles, or practises, contrary to the word of truth; and thus by their joynt powers, opposers will be repulsed to their shame, and losse;* 1.698 and by their joynt-prayers heaven is taken by violence, and the Lord is overcome, Acts 12.5. by their joynt-praises, and shoutings of joy,* 1.699 the Heavens and Earth filled with ravishing melody and Musick, Rev 14.2.* 1.700 As the many beames of the Sunne contracted into a little Burning-glasse doe glow, and burne with abundance more light, life, and strength; so Saints united doe; Yea moreover, as one Member, or the Arme can act not only by its owne, but also by the strength of the whole body, to which it is united, (according to the bodies ability;) even so a Saint embodied may wrastle with God, and against a sinne, &c. by the strength of the whole, be∣sides his owne, as hereafter will appeare. But thus much for the reasons, though I might have added more.

Vse. By all that hath been penned upon this point it ap∣peares plainly, that Parish-Churches have not the forme, nor the face of a true Church of Christ, according to Gospel-order; for they have none of this union, fellowship, or injoynting into one. The Devill hath set his black and fowle cloven-foot of di∣visions and dissensions in every Parish upon the earth; yet the God of this world, the Prince of Parishes hath blinded their eyes, and they will not beleeve, 2 Cor. 4.4. O what persecuti∣ons of the Saints, oppositions of Christs ordinances! Mena∣ces against his Ministers! what desperate Oathes! devillish

cursing!* 1.701 horrible lying! detestable libelling! monstrous ma∣lice! palpable cheating! and unsufferable slanders! yea and what not is in every Parish? and what is the reason? read what Christ saith, Joh. 8.23. Yee are from beneath, but I am (and my wayes are, and worship is) from above, yee are of this world, but I am not of this world. And as Rev. 9.1, 2, 3, 4, &c. out of the bottomlesse pit arose smoake, as the smoake of a great fur∣nace, the Sun and Ayre were darkned by reason of the smoake, and out of the smoake came Locusts, and unto them was given power as the Scorpions of the earth have power; and it was commanded them that they should not hurt any green thing (a Saint in his viridity full of sap, and in the spring) neither any tree (a flourishing Saint in his virility and well grown,* 1.702) Psal. 1.3. Psal. 52.8. Psal. 92.12. Jer. 17.8. but only such men as have not the seale of God in their fore-heads. These Locusts of Hell, these Aegyp∣tian plagues (which have Scorpion-stings in their tayles, ver. 10. whilst the fairest out-side and faces of men,* 1.703 ver. 7. yet are ever running and ready for battle, ver. 7. ver. 9.) have seised upon the spirits of many men more ridged then religious, and they doe eate them up. See but what hot contentions, Suits at Law, Plots to doe mischiefe, desires to persecute the people of God, devices to make them odious among men, Jer. 18.18. and what not? came along with this Soule-comfortlesse, bottomlesse-pit smoake, when your Parishes were constitu∣ted? and tell me then, if Pharoahs leane ill-favoured Kine doe not eate up the fat! Gen. 41. and if the withered wild blasted eares doe not devoure the full and faire eares! See if (as yet) a∣mongst many the Magicians rods doe not turne Serpents, and seek to eate up Aarons, though Aarons shal devoure theirs ere long,* 1.704 and Truth shall triumph over errours, Christ over An∣tichrist, Faith over fallacies, maugre all their malicious & mis∣chievous dispositions and oppositions; and their water shal be turned into bloud speedily, and all their Fish shall dye, that swim now in their Elements,* 1.705 and croaking Froggs shall cry in every place,* 1.706 I meane them that give now and then a little leape (and that is all upward, and such (will) also dye, and then their dust shall be turned into Lice, and their pleasures to plagues; then boyles and blaines, their contagion and corruption

shall appeare to all, whilst the Lords owne Israel, and Saints shall be safe and free. This shall bee shortly: but in the in∣terim how Parishes swarme with Egyptian flyes, let wise men judge, whilst Serpents lye by the way-side,* 1.707 Gen. 49.17. and bite us, or rather (backbite us) before we are aware, not openly (in our sight) but crookedly, and craftily, treacherously, and behinde us. Dublin hath the most of this Tribe of Dan that ever I met with.

Moreover many an Adullamite, Gen. 38.20. might wee finde here in this City, for if their occupations were but printed upon their foreheads (as some of them have full foreheads) wee should heare and see their trading and delight is to serve an ill-master, and to runne upon ill arrands, to cog,* 1.708 to carry tales, to dissemble, lye, and flatter, and to have faire faces (as of men) but to sting as Serpents and Scorpions, being bound to hurt the Innocent, and harmelesse ones.

But I say no more, only that such Parishes fal infinitly short of the true Forme of true Churches of Christ; and I can con∣fidently assert, such Synagogues, as I said, matter-lesse and form-lesse; or if some fit matter may bee found amongst them, yet they are but as the Philosophers say (of the earth,* 1.709 when it was a Chaos,* 1.710 and without forme) materia (prima) informis, sine formâ & normâ, the first matter, which is with∣out forme and order; and which is (semper passiva, sayes Tho. Aquin. 1.54.3.3.) to suffer another nature and work∣manship, Eph. 2.10. till then,* 1.711 wee may say of them as in Zeph. 2.15. How are they become a desolation,* 1.712 and a place for beasts to lye downe in? And why so? (as Mayer sayes) but because no difference is put betwixt the righteous and the wicked, therefore it follows, every one that passes by,* 1.713 shall hisse and wag his hand; and Zeph. 3.1. Woe to her that is filthy,* 1.714 &c. which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or provoking and disobedient; such are your Parish-Churches? And they put mee in minde of that place in the hot sands of Africa,* 1.715 where wilde beasts of all sorts meet together to drinke, and there are the strangest monsters got; whence the Proverb is, Africa aliquid apportat novi. And so in Parish Churches, all sorts meet, and many monsters are made, by reason of such who are not fit for civill society,

much lesse for Saints. And a Heathen said, Qui aequo animo malis immiscetur, malus est; he must needs be bad that likes and al∣lows of such a mixture:* 1.716 And I might also mention the say∣ing of one, That as often as he had been among such men, hee re∣turned home lesse a man then he was before:* 1.717 Wherefore com∣mon rules of reason may dictate this doctrine to us.* 1.718 The Lacedemonians would enquire of the carriage of their children, by the condition of their Play-fellowes; And as Socrates said to Alcibiades (the Parragon of beauty) I feare not thee,* 1.719 * 1.720 but thy companions; so may wee say to some honest men. And indeed it is a sad thing: for will the loyall wife still keep that company which her husband dislikes? sheep lose wool, that will keep in the wildernesse among the bushes; so doe men (be they ever so good) lose much that will con∣tinue in Parish-Churches,* 1.721 which are upon their destiny, being too old to live longer:* 1.722 for the Lord will discover their filthi∣nesse, their whoredomes, their Idolatries, and abominations, even unto their Lovers, and they shall loath them. But the Bramble of Rome, which hath brought so many unto obedi∣ence,* 1.723 shall be burnt up, and a strong voyce shall say, Rev. 18.2. Babylon is fallen,* 1.724 is fallen, and is become an habitation of Devils, and the hold of every foule spirit, and a cage of every uncleane (and hatefull) bird: and verse 9.11.16.18. And then the Kings and people, and Merchants and Ship-masters that have traded with her from time to time, and have had of her com∣modities to carry to other Nations, and have brought away of her Trumperies and Traditions, will h••wle and lament, and yet stand a far off for fear of her torments, verse 15.

* 1.725Wherefore come out of her my people, Come out of her, and vers. 4. which is the last word I have to speak upon this part of the Forme,* 1.726 to intreat you all for the Lords sake, and for your soules sake, to separate from (as before) all Parochiall and Po∣pish worship, and wayes of Babylon, and come hither:—harke— how Christ beckens thee (poore soule!) into Zion to dwell with him there in his Discipline, and Tabernacles, Psal. 67.2. there is beauty, Isa. 52.1, 2. there is power, Isa. 40.29. there is his presence, Isa. 4.5. there is deliverance, Isa. 54.17. there is pleasure and joy, Psal. 46.3, 4. there is plenty, Isa. 25.6. and

peace, Isa. 48.18. and blessednesse, Psal. 56.4. and salvation,* 1.727 Isa. 46.13. What can yee aske for more? How can yee then acquiesce in such a carnall corrupt Church-state? ming∣led with more visibly ungodly, then visibly godly? If wee mingle bright and rusty mettal together, the rusty will not become bright, but the bright rusty; and thus a rusty companion (saith Seneca) rubbeth some of his rust upon a man that is honest, and faire-conditioned, civill, and well-given; but the ho∣nest man cannot make the other any better, or brighter.* 1.728 As a weake eye is not strengthned by looking on a strong eye, but on the contrary,* 1.729 a strong may water by looking on a watry eye; the sound man may lose his health by lying with the sicke; So I say, it is dangerous,* 1.730 and (doubtlesse) a provocation to the Lord, and a tempting him in the Wilder∣nesse,* 1.731 to continue yet in communion with such mixed mul∣titudes in Parish Churches, whereby wee grow worse and worse; As a good horse put into the Teame among a com∣pany of Jades, doth but learne to shuttle, and become heady and untoward;* 1.732 and so such as will have communion with the multitudes, learne many ill-favoured tricks, and are made the more obstinate and untoward;* 1.733 but for shame let us haste in to the Lords Sanctuary, and enter into the communion of Saints. The least small coale raked up in ashes will live long, and so will the least Saint, and the least grace bee kept up, and nourished in the true Churches of Christ; which will bee (it is likely) extinguished, whilst they are out of them, and not wrapped up, and kept warme in them. Wherefore it will bee our continuall comfort to enter into such communion; for I can name some that have been in abundance of doubts, troubles, suspense and uncer∣tainty, till they were well informed and fully satisfied of this way by the word and spirit, and ever since their soules have been swallowed up in divine solace.* 1.734 As Archimedes that matchlesse Mathematician, after he had hammered his braines about a difficult conclusion, leaped, and danced, and cryed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.735 I have found it, I have found it; (so as Mr. Hoskins hath it) the Saints cry out, We have found him, We have found him; Wee have found Christ in his Ordinances, Christ in his

Spirit, Christ in his graces, Christ in his Churches, Christ in his Doctrine, Christ in his Discipline; Wee have found him, Wee have found him (but yet nothing to what is to come.) Thus far for the seventh Chapter.

CHAP. VIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cisse. The third part of the second part of the Forme, viz. Saints separate, and gathered into one body as before, are a true Church of Christ for matter and forme; and every such particular Church hath as full compleat power as any, without the least subordination, power, or autho∣rity of any Church whatsoever.

* 1.736THrough the grace of Christ (the Head and Husband of his Spouse his Church) we have handled the Faire Forme of the true Church of Christ, being very beauti∣full and faire, having Doves eyes (i. e. such as are the able dis∣cerning and directing members of the Church, faire, full, clear, as Num. 10.31. and chaste, and ever (as it were) glazed with teares) and having comely haire,* 1.737 i. e. the ornament of her head (who is Christ) thus are all the Saints,* 1.738 and sincere beleevers to their Lord Christ, an ornament (and a glory to him, Isa▪ 43.7.) such as hang (dependingly) upon him, their Head (not else, Col. 2.19.) being nourished by him, and growing from him, and very smooth, neat, not rough, rugged, &c. that appeare from Mount Gilead,* 1.739 that is a pleasant and plenteous place, Jer. 22.6. and signifies a witnesse or testimony, and so I take it, for then Saints appear loveliest, liveliest, longest, smoo∣thest, and sweetest, from Mount Gilead, i. e. the Testimony of Christ, the witnesse of the Spirit, and the Word, and Scriptures

truth, and Ordinances which do beare the Testimony of Christ, when their soules are satisfied as in pleasant and plenteous places.* 1.740 Gilead is mine, Psal. 60.7. and Manasseh is mine, &c. Further∣more, her Teeth are like a flocke of sheep that are even shorne, which came up from the washing bearing Twins, &c. Cant. 4.2. Cant. 6.6. in the Chaldee it is, thy Priests and Levites. For Teeth are such as the Church eats with, chews, digests, and divides by, and receives for the use of the whole body; and I be∣leeve her Ministers must be such, who receive, eat, chew, feed, digest, and divide the word of God; and all that is hardest of digestion, for the the rest of the people and Saints service, to the capacities, and for the concoction of all the body. But they are even, i. e. not one longer, nor one shorter,* 1.741 which would bee both uncomely and hurtfull, but they must bee all even, and equall, and Brethren, Matth. 20.25, 26, 27. not one higher, nor one lower then another, which would also be an hindrance to the bodies welfare, for then they would be wanting, or at least hin∣dring in the use of feeding and chewing for the Church. Away with Rabbies, for yee are all brethren, there is no superiority nor subordination to be suffered in Christs Church by way of Do∣minion, which is the point I am now upon; For they must bee all equall, and even-shorne, as come up from the washing, that is, white and lovely, comely, and cleane purged, and purified, and fairly washed (never more need then now that the Sons of Levi be purged with Fullers Sope) so that as some (already) have been rubbed hard, over and over, and are at last shorne, and come up out of the washing bearing Twins, being fruitfull, and bringing forth (as Ewes) though with hazard and hardship; and as Teeth even set in the gums doe give a good decorum,* 1.742 and both rankes in each jaw full and faire, are of excellent use, and exceeding comely, so ought they to bee in, and to the Church of Christ, that others beholding their good orders may rejoyce, Col. 2.5. of all men (also) they must not bee harren,* 1.743 but bearing-twins. Besides her lips are like a thred of Scarlet; Metonymically [ 1] manifesting the excellency of the Doctrine of Christ, which comes from her lips unto others, Zeph. 3.9. which is described first, from the matter most excellent, first deeply dyed in the blood of Christ, 1 Cor. 1.17. Secondly, being most pure and [ 2]

high-prized, Lev. 14.14. Thirdly, Lively and lovely, Cant. 5.16. [ 3] Joh. 17.3. and for the Temples use.

Secondly, from the Forme like a thread that is well woven, strongly twisted, and finely, and freely spun out by the Spirit of God,* 1.744 1 Cor. 2.4.12. being very fine, thin, subtle, pure, and of a most divine substance, and also (as the Churches haire-lace) being to binde up the people of God, to, and about their Head, viz. Jesus Christ: And her speech is comely, i. e. lovely, gracious, sweet, and desirable, as in Eccles. 12.9, 10, 11. Prov. 16.23, 24. therefore in Hebrew Navah, is, being very amiable; so are the Scriptures full of lovely mysteries, lively histories, triumphing truths, comforting counsels, and counselling comforts. Her temples are like a peece of Pomegrannet.* 1.745 The Temples are those between the eyes and ears, which the Chaldee calls the Kings Governours,* 1.746 and Keepers of Israel; but I meane, such as are high in Christ their Head;* 1.747 through which runne many vitall veynes, for, and into the body, and such ought all over-seeing, and directing, governing, and guiding-Elders, to bee like a peece of Pomegrannet (i. e. frustum, or fragmen) a crust, or fragment broken off, which is over-full and flowing over with juice, sirrup, and sweetnesse, &c. in the sight of all; and besides, this shews the benefit of this Church-Discipline, and more then (meer) Ecclesiasticall politie that I speake of,* 1.748 being abounding in ju••cie sirrups, and sweet savours to the mea∣nest and most despised Saint; for although there may bee an outward sharpnesse to the flesh, yet there is an unspeakable in∣ward sweetnesse, and spirituall solaces to the soule to bee had here, and to be got in this Government, as will appeare here∣after: but besides, like the Pomegrannet which is full of sweet seed, odoriferous graines, well united together, and gathered into one body, every one in order pointing up to the Crown; so is this Gospel-government full of sweet juyce,* 1.749 and sappy seeds (or Saints) well-coloured, and all in order pressing after the same perfection, and verticall point of glory, being gathered toge∣ther into one distinct body. But to delineate her beauty more at large. Her necke is like the Tower of David (sayes the Text) builded for an A••mory,* 1.750 wherein hang the bucklers and shields of mighty men.* 1.751 The Neck is that part between the head and body, and

united to both, and is of necessity, through which passes, and repasses whatsoever is usefull for both to the nourishment of both, and each in, and by other.

Now I am of opinion the Ordinances doe thus,* 1.752 and are (as the necke between the Head and body) between Christ and people to bring both into union, and into (unseparable) fellow∣ship, as Heb. 8.10. by the Spirit; so that both the head and body may be nourished through them, they as conveyances of the vitals to the Animals, and of the Animals to the vitals, that the one may be refreshed by the other, and all be by a mu∣tuall and redaman••ine love (which is the life of union) so that through this Necke the body is abundantly nourished by the vital spirits from the Head, I mean by the sanctifying and saving (so called) graces of the same Spirit in Christ our Head;* 1.753 those then that despise Christs Ordinances doe (as much as in them lyes) behead the Church of Christ; A cruell Act! Have a care! But then like the Tower (Migdall, great and strong) of David, Nehem 3.19.25.* 1.754 2 Sam. 5.8, 9. an Armory (the word is Thalpiioh of Thalah to hang, and Piioh,* 1.755 sharp two edged weapons) to hang swords in, the two edged sword of the Spirit hangs there often, and the soules bucklers and shields of De∣fence are (ordinarily) found in this Armory of the Churches, and Helmets, and Head-peeces, and Breast-plates, and what not, for every Souldier of Christs under his Banner, and Command; for the Church is to be in a bitter warfare continually; and let a Saint but come hither, bee he of what size soever, hee may bee armed out of this Armory of the Churches; yea the stoutest Champions that march against Christs enemies.

Furthermore, for her two breasts, they are like two young Roes twins, which feed among the Lillies. Her Breasts are both an Ornament, as Ezek. 16.7. and for use necessary, Isa. 66.11. and indeed to take the two Testaments, so called, they are both an Ornament, and of necessary use to all the Churches of Christ, though some (for whom my heart akes) I feare runne the folly and madnesse of that malicious Apostate, who called the Bible a Bawble, but hee proved a Babel. The truth is, these Breasts swell with sweet milke, and consolations doe drop out againe even for the Babes (that are weake) Isa. 66.11.

1 Pet. 2.2. they are full in deed of what is absolutely che∣rishing to the Churches Children,* 1.756 and therein are many preci∣ous promises, and sweet truths (easily) to be digested by such babes as doe eagerly hunger, call and cry for them, laying full hold on them, drawing and sucking much sweetnesse out of them, which are as Twins, being both borne of one, out of one spirit,* 1.757 and for one end, and from one God. 2 Tim. 3.16. but I had rather read them the Word and Spirit, fee∣ding among Lillies. For so are Saints white, pure, plea∣sant, lovely, living best in low vallies, and well moystned at their root, and such are fond (to sucke from them as be∣fore, and) to entertaine them; and as Moulin once said, that in the times of Persecutions, whilst they burnt us for reading of the Scriptures, we burnt to be reading of them.

But thus I have (beyond my intention) examined this Epithalmion which is sung in specie,* 1.758 and paints out (Propheti∣cally) the picture of a true Church called into Gospel government,* 1.759 and that upon the breaking of the morning Sunne, and the day springing from on high, ver. 6. for then it followes, thou art all faire my Love. Now in this description her beauty being discovered so eminently, from her most visible Members, it needeth not to speake of more then such as are most conspicu∣ous to the eyes of all at this present.* 1.760

But to proceed to the second part of this part of the Forme, which is; That every particular Church of Christ, gathered together into one Body, according to Gospel-order (as before) hath as free, as full, and as compleat a Church-power; and Authority, to order all affaires within her owne body, as any Church whatsoever, excluding all sorts of Superiority, that may be (possibly) claimed in point of Church-power; and that par in parem non habet imperium, equall Sisters have equall powers and priviledges, will be proved an undeniable truth.

* 1.761In the progresse of which I beleeve I shall (much) use Mr. Bartlets method (as my memory wil admit me (for I have no other Booke of his then my breast at present) see in Rev. chap. 2. & chap. 3. the seven Churches of Asia; and we finde a full and an alike power in every particular Church of Christ; therefore in chap. 2.2. to the Church of Ephesus, the Spirit

sayes, Thou canst not beare them which are evill,* 1.762 and thou hast tried them which say they are Apostles, and are not, and thou hast found them lyars, &c.* 1.763 To this Church of Ephesus (sayes Perkins in loc.) God gave a full Juridicall power either to admit, or keep out, examine, or cast out; suspend, or what not? that was need∣full in any true Church of Christ. So in ver. 14. To the Church of Pergamus, I have a few things against thee, for suffering them that hold the Doctrine of Balaam. So in ver. 15. And that thou hast them that hold the Doctrine of the Nicolaitans, which thing I hate; and thus in ver. 20. to the Church of Thyatira for suffering that woman Jezebell, which calleth her selfe a Prophetesse to teach, and seduce, &c. Now,* 1.764 why should God lay these sins to their charge? were it not in their power (within themselves) to reforme, and remedy? and how could they have power to take in some, or to cast out any; to excommunicate such sedu∣cers and sinners as these,* 1.765 were it not Gods last Will and Testa∣ment? and to cleare this further, yee may marke this, that Christ blames not any one Church for the sins suffered in ano∣ther, not the Church of Sardis, for the sins of Laodicea, nor of Laodicea for the sins of Pergamus, nor Pergamus for the sins of Thyatira, &c. but every one for their owne sinnes, because God gave each of them so plenary a power (and all alike) for suppressing sin, suspending persons, excluding offenders, and keeping of good and Gospel-order. And there is great reason for it, for without this authority no Church could continue a Church, and all the reasons alledged to the con∣trary are disallowed and invalid; which being so observe∣able in these seven Churches, it seemes evidently Independency was then Orthodox; that is, such a sort of Independent Di∣scipline as is here handled; to wit, that one Church hath no dependency upon another, but hath as absolute a power as any other whatsoever, without subjection, or subordination. Besides, in all the Epistles of the Apostles written to Chur∣ches; they write to Churches, as distinct Churches, without dependency upon any but Jesus Christ, their head, King, and Law-giver, Acts 15.22. 1 Cor. 5.4, 5. 1 Cor. 14.33. Rom. 16.1. Col. 1.2. being all (equally) the Body of Christ, Col. 1.24. the Spouse of Christ, Ephes. 5.24, 25. all being (equally)

Queens,* 1.766 and Sarahs (as Mr. Cotton sayes) none Hagars or Concubines, Gal. 4.26.31. all being alike Sisters of one Mo∣ther, and none Servants, or Slaves, Cant. 8.8. all of them being Candlesticks of the same make and Metals, amongst whom Christ equally walketh, Revel. 1.12. Revel. 2.1. or alike branches of the same one Candlestick, and beames of the same Sunne, and streames of the same Fountaine, and branches of the same Vine, and so they are equall in all things, all having equall and like power of opening and shut∣ting, binding and loosing, Mat. 16.16. admitting of Members, Acts 9.26. Deut. 1.13. Acts 6.23. Acts 14.23. trying the suspected, Revel. 2.2. choosing their own Officers, Act. 1.15.26. and Deut. 1.13. Acts 6.2.3. Acts 14.23, &c. and of administring Censures, Mat. 18.17, 18. 1 Cor. 5.4.5. or re-admitting, or rather receiving, 2 Cor. 2.5.6. and in case the Elders be appointed by the Church to execute their Decree, yet it is (in ordine ad ecclesiam) with reference to the Body, the power being theirs; so as that eminent man Doctor Whitaker (De contig. quest. 5. pag. 178, &c.) af∣firmes, all Church-power principally to appertaine to the whole Body; and to her Officers, but accidentally, and as oc∣casion serves (as cum aliqua virtus duobus inest, uni essentialiter, alteri accidentaliter) by many faithfull arguments; and he instances in the heat in water,* 1.767 or iron, which is in the fire first, and essentially, and then comes into the water or iron, or the like.* 1.768 And in Fulk, contr. Rhemist. in 1 Cor. 5.4, 5. we finde him full for this, Sect. 3. and he quotes Musculus, Calvin, Zanchy, and others to beare witnesse with him, that the whole power is the Churches, which she can give out, and take in, though she may (if need be) referre the exe∣cution of it to her Officers, they doing it faithfully, not in their owne power, and according to their owne wills, but hers.* 1.769 Pareus I remember in the same place sayes plainely, that it is a currant peece of Popery,* 1.770 to apply the power of the whole to one or other, as their owne; which is an old usurpa∣tion of the Popes, and therefore sayes he, 1 Cor. 5.4. with the power of our Lord Jesus, &c. power, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, does there intend the execution of Church-power, as well as the

power and authority it selfe,* 1.771 which is absolutely the Chur∣ches, although Paul was the mouth of the Church to declare it; and sadly does he lament the Churches neglect of her Office in this kinde, fearing lest thereby she should be abu∣sed (as she hath been abundantly) and become a mixt com∣pany, which he complaines of highly.* 1.772 Thus Dudley Fenner in his Treatise De sacra Theologia (a pretty peice) lib. 7. sayes, &c. Thus that honest old Cartwright in his reply to Whitgift,* 1.773 pag. 184. sayes, Paul knew the rule of Christ well enough, in Mat. 18. when he commanded and communicated the po∣wer of excommunication, and Church-censures to the whole body, 1 Cor. 5.2. 2 Cor. 2. it being the Churches, and not in the Ministers or Officers power, which he proves out of Cyprian,* 1.774 &c.

But I should not here needed to have heaped up such Te∣stimonies of great, grave and learned Writers, were it not to stop the mouths of that spirit of malice, and spight of men which belches out bug-beare words against the way of Christ and order of the Gospel, and who please to be confirmed in this point may peruse, Mr. Cottons Keyes, Mr. Bartlets Modell,* 1.775 Mr. Hookers Survey of Discipline, with many others that may carry more authority with them then I can, to convince o∣thers, by whom (through Gods grace) I received speciall satisfaction, who have gathered out the Testimony of the most learned, eminent, able, and famous men of many gene∣rations to bee of this judgement of Churches equality or ful∣nesse of power within their owne bodies; so that it is not a new, singular, and upstart opinion, as our Adversaries say.

Besides, it is all the reason that can be, they be all alike,* 1.776 having all alike but one Head,* 1.777 Col. 1.18. Eph. 5.23. as will appeare hereafter, and he being a Head (alike) unto all, and being alike unto every Church of Christ, King and Lawgiver, Jam. 4.12. there being no other, all which might (methinks besides all the Prophesies, the Precepts, the Primitive Practises, and equall Priviledges of all Churches) bee enough to pull downe all topping power, to justle aside superiority, and that Popish usurpation of subordination, and throw it into the dust or

smoaking pit from whence it came; And call up for a Co∣ordinate and equall power to stand in the stead.* 1.778 But because this is the mainest Doctrine of difference, between the Presby∣terian Discipline, and ours, I speake the more amply upon it, and shall take my liberty in the ensuing Uses; but must say in the mean time that God abhors that haughtinesse and am∣bition of spirit, which mounts up like a Prelate, whether in one or other: And indeed it hath appeared in Popery, Episcopacy, Presbytery, and so will; that all Prelaticall Disci∣pline is condemned of old,* 1.779 and the higher it gets up the Ladder, the nigher it is to its end, and the likelier to bee turned off, and into the darke world. How many worthlesse men like Apes and Monkies will not bee quiet till they have got up to the top of the house,* 1.780 * 1.781 and when they are there, what doe they but make mowes,* 1.782 and faces at Passengers, fling off the Tiles, and play such like ridiculous and mischievous feats? And indeed, I doe not know how to excuse them that are so covetous and ambitious to bee Pastors and Teachers in the Inde∣pendent Churches, and when they get in, they are like little Lords, and not as servants to all; and I sadly feare it, that more have sought for it then can performe it, or then know what a Cure belongs to it. How many have Caesars heart of pride (and may have his end) who said hee had rather bee first in the least Village, then second in the greatest: and how many like Psap••on teach the Birds (that are at their beck) to call them (as they did him,* 1.783 Magnus Deus) rather Gods then Men, and to have their persons in admiration, and to make them follow them,* 1.784 as Dogs follow their Ma∣sters, for feare of being cast out of doores upon their anger. O sad! Sed altitudo non est valida, sayes Chrysost. 20. in Epist. ad Rom. This cannot last long. How many Townes, Houses, Cities have been burnt to ashes by such sooty exalted Chim∣nies?* 1.785 * 1.786 (wherein all the soot of the house may be found for the most part) who like Lords must over-looke all the rest? How many are they that like the Worm-wood stalke (and Starre) grow the bigger, the bitterer? I speake of such as would be highest, and be like a Counter, that (in ac∣count) lyes for a hundred at least,* 1.787 when alas, we should

study to be lowest, as the best Corne in the Fanne,* 1.788 and the soundest lyes next the bosome, and in the bottome, but the Chaffe will be above; But the Lord abhorres them; and in the Law his Sacrifices were no•• Lions, but Lambs, not Eagles, [use 1] * 1.789 but Doves, and in the Gospel, the first shall be last. I remem∣ber the Cynick coming into the Kings Chamber of presence glo∣riously hung, looking where to spit, at last spit in the Kings face, saying, It was fit he should spit in the foulest place; so will God one day spit on the face of Prided Pres∣bytery and Prelacy.

Vse 1. But in the first place, it is plaine then that your Parishes are false-Churches in this part of the Forme; for their constitution consists in a dependency upon other Churches Cathedrall to them, and they are (by their Cannons and In∣stitutions) to be in subjection to an universall, visible, Natio∣nall, and Diocesan Church, which blunt Zuinglius calls devil∣lish, proud, and Popish arrogancy, for any to claime any right, rule, power, or superiority over any Church of Christ whatso∣ever. Thus Keckerman, and Aretius both cry out upon it, and the latter in his Problemes produces Christ's prohibition of upper or superiour power to his Disciples and Apostles, Mar. 10 86. Luke 22.25, &c. and sayes, none but Antichrist dares be so sawcy to usurpe it, it being the Throne which is set up for Christ's selfe in his Church. O then how dares the rigid Presbyterian be so red-hot for a Discipline! as dangerous and destructive to Gospel-order as the other! seeing Popery and Pre∣lacie are (termini convertibiles) so nearly related to each o∣ther, that if Prelacy thus live, the Pope cannot dye; and if nothing else, yet such kinds of Church-discipline would keep him up in his Chaire. For grant the Pope to be but (holy) Father, and Rome the holy Mother-Church, that may call her Daughter-Churches to account, and give them Orders, and Commands; and will not this Doctrine keep up the Pope? then let the wise judge; and the selfe-same spirit of Prelacy had the Bishops, to Lord it over their Brethren, and to Cano∣nize high Commission-Courts, thereby to call others to ac∣count, to lay their Commands and Lawes upon them, or else to punish them, being of the same nature (though the

name changed) with the Popes power. And now such a proud Prelacy would the bitter Presbyterians promote tooth and naile, by setting up Classes, that thither peoples might make their appeales, and from them receive rules and orders, or else plagues, punishments, fines, or imprisonments; and se∣verall sorts of Classes they would set up, that men might appeale from one, and apply to another, from the particu∣lar to the Provinciall, from the Provinciall to the Nationall Classes, which are (also) of the same nature with the o∣thers, though their name be changed. But all are an abo∣mination to the Lord, and what doe they but play petty Popes in their Convocations, Synods, Classes, &c. over Consciences by their tyrannies?* 1.790 Antichrist thus exalts and boasts himselfe as God, 2 Thes. 2.4. to take authority, to rule, to governe, and have dominion over the Churches of Christ in his high and traiterous usurpation; wherefore I say againe, as long as this lives,* 1.791 Popery cannot dye. But this is sufficiently con∣demned and disproved, by all the rules that relate to Gos∣pel-order in Gods Booke, being abundantly to be abominated by all Gospel-spirits;* 1.792 for as good Master Burroughs against Edwards his Gangrena saith (a little before he dyed) we are freed from Jewish Paedagogies, and Nationall Church-wayes, and there is no Nationall Church, Officers, Offices, wayes, and wor∣ships,* 1.793 as the Jewes had; neither is it enough to be Members of the Church, because borne of this, or that Nation. So Mr. Jacob in his reasons for Reformation, pag. 6.7. and Cottons Keyes, p. 31. makes it appeare to be altogether without a warrant from the Word. But to what a monstrous height doth Ambition bring men unto? shall we but see the eager∣nesse of Bishops? (before the Presbyterians (so called) though in a Scripture-sence we allow it) how (to be Civill Magistrates) they waxed wanton and uncivill Ministers? neg∣lecting their duties? and desirous of rule and power? to be Justices of Peace? to cast poore people into Prison, to put them into Pillories, and to kill them, to be Judges of Courts, to get the vaine Orders of the Garter, to be honoured by men, some of them titled most Honourable, Princely, and holy Grace, (when God knows they had only the name of it) and all of

them saluted for Lords,* 1.794 and would sit as Barons in Civill Courts, which they know is contrary to their own old Canons which they accounted more of then the Scriptures;* 1.795 but if it be unlawfull to alter, or change the bounds our Fathers have set, Prov. 22.28. I am sure it is, to alter the limits the Lord hath set them, and to serve the Tables of Devils. Now what can be clearer then the rule set in such a case,* 1.796 Mat. 20.26. Luk. 22.25. Marke 10.41. and how often Christ reproved, and re∣pressed the rising desires of the Disciples, in but asking after, and disputing about greatnesse, who shall be greatest? which he would not admit of by any meanes, it being after the manner of Gentiles? O then, how Christ detested (and I am sure yet does) this Lording dominion in himselfe,* 1.797 or in his Saints? he himselfe being their Servant, and Minister, washed their feet; besides, the Apostle abhors it, in 2 Cor. 1. ult. and yet, O what a proud domineering spirit of Prelacy reig∣ned in these!* 1.798 Did not some Bishops goe with a great Guard in pomp to the Pulpit, with their Officers before them, and a great Mace carried in state, making Roome for my Lord to preach in his Rochet, and square Cap, leaning upon a Cushion of cloath of Gold? but their pride hath a fall: Ah!* 1.799 but had it not been happy if another Generation had not (next) succeeded in usurping such Lording power! I meane the Prelaticall Pres∣byterians. Those Olives, and Vines, and Fig-trees (before very fat, sweet, and fruitfull) have lost their lovelinesse, and former excellencies, and that meerly out of desire to Lord it too, as well as the Brambles did, Judg. 9.8, 9, 10, 11. although in a Classicall way (as they call it) but this being so neare a kinne unto the other, hath met with the like destiny and de∣struction, and that Discipline proved but short-lived, accor∣ding to the Proverbe of Fraud and Frost, &c. for it never thrived, and began to be too proud at the first, as soon as e∣ver it stepped into the Chaire.

Besides, as their Lording Classes are not Classicall,* 1.800 or war∣rantable in the Word, neither are their Synods, or (com∣manding) Convocations, to order and make Directories for Christ's Churches, of Divine right, what assemblies are more mischievous (as they have been hitherto) to the Saints of

Christ?* 1.801 especially when they would exercise Lordship and Dominion, Soveraignty and authority over their Brethren, or over any Church of Christ as they have done? most cruelly confining men to their judgements against their consciences, or else crushing them for their consciences; much like the Bed in Isa. 28.20. which is shorter then a man can stretch himselfe on. Now if a man lye not even with them, and but ever so out∣reaches their reason, judgements, or opinions, he must (pre∣sently) be punished, and cut shorter; as the Giant, that in the High-way seized upon all Passengers, and carried them home to his Bed,* 1.802 and those that were not long enough to lye even with his owne length,* 1.803 and the length of his Bed, he by some most bitter and fatall engines or wracks, would rend them out, and draw so one joynt from another, that by most lamentable tortures he would teare them out to that length; but in case any were too long for his Bed, and his length, he would cut off their leggs till he had made them fit for his humour and fancy. But this is a most monstrous tyranny in men,* 1.804 to wrack and tor∣ture consciences, and say too it is for Christ's sake, either to rend or wracke them out, or else to command and cut them off; (if beyond them) to make them even with their owne length and height in their opinions and practises.) But these Mothers children that are angry with us, and would set us to keep strange Vineyards,* 1.805 and these Brethren that have hated us, and cast us out for Christ his sake (as they say) and said, let the Lord be glorified, shall be ashamed when the Lord shall appeare to be our joy. See Isa. 66.5. for the Lord's designe in these dayes is to pull downe such as are incensed against the Saints,* 1.806 Isa. 41.11. and thus saith the Lord, Ezek. 35.21, 22. Because yee have thrust them with side and with shoulder, and pusht all the diseased with your hornes, till yee have scattered them abroad; therefore will I save my flocke, and they shall be no more a prey. So in Jer. 30.16. All that devoure them shall be devoured, and all thy adversaries shall be captives,* 1.807 and they that spoyled thee shall be made a spoile, and all that prey upon thee will I give for a prey; for I will restore health unto thee, and heale thee of thy wounds, because they called thee an out∣cast, saying, This is Zion whom no man seekes after, &c. For it must be, that every plant which the Father hath not 〈◊〉〈◊〉

Mat. 15.13. Jo. 15.2. shall be rooted out (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or pulled up by the roots) so shall Synods downe,* 1.808 * 1.809 for so much as they usurpe Dominion; but in some case (as we consider hereaf∣ter) that the Elders appointed by their Churches doe meet to∣gether, to conferre, to assist, and counsell (not to command) we can consent unto, and are confident that it is very war∣rantable by the Word; and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from un∣deniable Scriptures and Writers (Orthodox so called) and unanswerable reasons, how every Church hath an equall and absolute power without appealing; and that Synods, Courts, (or Commissionated Classes) have not the least power over any Church of Christ, to command or rule; only (at most) to admonish, counsell, and advise; and it is without a warrant, and but a barren branch, an ill plant, and beyond the bounds of Christ to exercise any such authority; we shal be more large in this afterwards; but yet see honest Mr. Bur∣roughs in his Heart-divisions, cap. 22. who cleares it up to any capacity under severall considerations, as that the extent of Ju∣ridicall power must be by institution as well as the power it selfe, and that all power receives its limits and extents (in Church or State Discipline) from the same Authority, whence it first had its originall institution; which is undeniable, undoub∣ted, and infallible truth. Now let our Brethren but show their Magna Charta, or proofe out of Gods Word, for that power they would usurpe over the Saints or Churches by Synods, or over any Church of Christ by any Classes what∣soever, and we will freely beare it; or else let none presume so to oppresse the Saints by Convocations, to command and controule any Church of Christ,* 1.810 or to wracke any conscien∣tious Christians, or to persecute them by reproaches, wrongs, punishments, or the like, as cannot crouch to their Crosse, or cruell Judgements, which is, to put a yoke upon their neckes, which neither we, nor our fathers were able to beare, Acts 15.10.

Obj. Yea, we can quickly prove it by Scripture,* 1.811 but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem.

* 1.812Answ. This is the Master-objection that can be brought a∣gainst this Doctrine of Gospel-order,* 1.813 which is so often and ablely answered (I thinke) by all that have penned on this subject, as that I need not to answer any thing unto it: yet seeing it is so propounded, I pray you marke in that Chap∣ter, Appeals are not made to the Church of Jerusalem, as if they had command over any Church to rule them, or set them a Directory of Church-government,* 1.814 how they should practise,* 1.815 &c. no, but onely to advise and counsell them as a Sister-Church, and as one of a sounder judgement, and of longer and riper, and safer experiences.

Secondly, Besides, the application made to Jerusalem was not about Church-government; or for instructions from them on that account,* 1.816 but it was about a difference, that arose among some who were set for Circumcision after the manner of Moses, whether that might be, or no? what they (who were of more established, and better-setled judgements) thought of that matter, which some held so needfull, verse 1, 2, 4, 5.

Thirdly, It appears in verse 2. in that they determined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.817 that is, chose and approved of Paul and Barnabas upon that arrand, it was not (jure divin••) of absolute necessity to appeale, or rather apply thither, nor yet did they doe it, as to an higher power (as was answered in the first) as if they had any Dominion over their faith, but only as helpers of their joy,* 1.818 2 Cor. 1. ult.

Fourthly, But should we grant it (which wee will not as long as our Buckler holds whole) but should wee, they would bee but little the better for it; for consider who they were, were they not the Apostles? men? extraordina∣rily enabled? and can any (now) say so? and with such confidence? as verse 28. for it seemeth good to the Holy Ghost, and to us, &c. without high presumption? But,

Fifthly, This helps not one jot the Presbyterian, or Pre∣lacy,* 1.819 nor adds an hairs breadth to their Discipline, or Doctrine: for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send, &c. the whole Church had the knowledge of it, and their voting in it; and the Apostles and

Elders did not answer on their owne heads,* 1.820 but the Church consented to it, and concluded it; which is contrary to the Presbyterian judgement and practises, who will have the Elders alone to be a power and authority enough, without the rest of the Church, which is contrary to rule; besides the ill consequences of it, which I shall speake unto hereafter in the third Booke, and which is a giving of an absolute power to such (which makes them Lord it) who are to have but a derivative power, and are but servants at best. But thus that objection is (I hope) sufficiently answered. An∣other.

Object. But is it so! hath no one Church,* 1.821 power over another? why then? how can a Church bee reformed, that erres in doctrine or practise?

Answ. There must be spirituall helps against spiritual evills,* 1.822 and the weapons of our warfare are not carnall;* 1.823 here is no need of the worlds powers, which I shall shew hereafter; but we must make use of Christs-rules, which are cleare in this case. Consider in an erring Church either a part or the whole is corrupt and adulterate, if onely a part, then the sound part must admonish, convince and reforme their erring brethren if they bee able;* 1.824 but in case they cannot doe it, then they may send for the assistance of a Sister-Church, as Antioch did, Act. 15.2. But if so bee it be the whole Church erres, then looke how an (equall) brother in one body is to deale with another, accord∣ing to the same rule of Matth. 18.15, 16, 17. and by propor∣tion is an equall Sister-Church to deale with another, for al∣though one Church is not subject, or subordinate unto another (neither is one brother to another) yet one Church is co-ordinate, and hath a like power with another (and so hath one Brother with another) so that as in brotherly-love and communion, one brother admonishes, reproves, exhorts, convinces another; and if there be no helpe for it, declares the brothers offence in publike, and may in time and order according to rule with∣draw from him, as in 2 Thess. 3.6. thus may, and must one Church (in sisterly love and communion) deale with another;* 1.825 as to enquire into the nature of the errours or offence gi∣ven by an erring Church unto her, to know the Truth, Deut.

13, 14. and not to proceed upon bare reports,* 1.826 Exod. 23.1, 2. which yee shall not raise, or not receive; for it may be read both wayes;* 1.827 then may the Church send Letters or Messengers to that erring-Church to admonish, exhort, reprove, and convince, if she hears they have gained their Sister-Church;* 1.828 but if shee refuses to be reformed, then that Church may take one or two Churches more to assist her.* 1.829 But if she resist admonition, and all means that bee used by prayers, fastings, intreatings, perswasions, reproofes, and all, then all the Churches about ap∣point to meet, and by the word of God reprove the errours, and if they finde her obstinate, then all other Churches are to withdraw from her, 2 Tim. 16, 17. Tit. 3.10, 11. and de∣clare against those errours, and no longer to hold them a Communion of Saints, but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches,* 1.830 and a visible reformation, and a publike renunciation of the aforesaid errours and sinnes. Now if they be conscientious and gracious, this punishment (for so it is called, 2 Cor. 2.6.) will pierce to the very hearts of them, and this will worke more upon them, upon their consciences, then all the prisons,* 1.831 or punishments of the world. For if the decla∣ring against such a Church, the withdrawing of all others from her, their open protesting against her, and abhorrence of her detestable errours and sinnes, if they bee so, and the dis∣owning of her for a communion of Saints, and their continual∣ly appeales unto God against her,* 1.832 if these doe not deeply enter into her heart, and strike their consciences that are in her, and afflict their spirits, what will? For Joh. 5.22. All judgement is committed to the Sonne; and I am sure if Christs wayes, and the weapons of his make, cannot prevaile, then a formall juris∣diction, Courts and commands of mens make, will not.

* 1.833But thus I have answered the objections of weight against this Point, which hath been abundantly proved and pressed: For (pares omnes inter se juris essent, sayes Whitaker) all Power is alike in all Churches, whether in Ephesus, Co∣rinth, Rome, Philippi, or the like; one not being one iota subject to another; Wherefore to the second Vse.

Vse 2. Then we see, such as are honoured (though some [vse 2] thinke naucified) by the name of Independents, I meane the Members of the Congregationall Churches,* 1.834 and Presbyterie (which we hold with, although the Prelaticall be too presumptuous and usurping for us) I say, such are not without the Word for their warrant; nor are they without Christs rule for their refusing the commands of men, or their proud precepts, tend∣ing to embondage the Saints by their usurping power; One Church having as plenary power as any other.* 1.835 Master Paul Baines (that precious holy man, and light of his age) in his Treatise printed, 1621. pag. 13. sayes plainly, We affirm it, that no such Head∣ship of, or in any Church, was ordained by Christ (our only Head over us) either actually or virtually, but that all Churches are equally INDEPENDENT (being his owne word) without any kinde of subjection one to any other. Sweet Sibbs in his brea∣thing, &c. pag. 94. speaking how amiable the Tabernacles were, applies them (as Types) to particular Churches of Christ, having equall beauty and glory (and the said Sibbs in his said Treatise, lib. 2. chap. 9. uses the very word also Independents. Robinson in his Reasons discussed, is large upon this point,* 1.836 and Bullinger in the 5. Decad. Serm. 1. sayes it at large also, That the power of governing and ordering all affaires and Church-matters, belonging to the body is within the body, whither with relation to the calling, or chusing Church-Officers, Pastors, Teachers, Elders,* 1.837 Dea∣cons, and Ministers, Act. 6. Act. 14. & 15. or for binding and loosing, and Censures, and Sacraments, examining of Doctrines, admitting of Members, and in all other Church-matters, and that they have besides, power to call Synods,* 1.838 to consult upon weighty occasion••. Ames in his Medul. Theol. lib. 1. chap. 37. sect. 6. sayes, All power of Discipline (De jure) according to Christ's Institution is the Churches in Common, and none ought to usurpe power over any such particular Church. A many more Wit∣nesses and eminent mens Certificates under their owne hands, (in their Writings) might be produced to prove these truthes; as Reynolds in his Conference with Hart; Ainsworth in his Guide to Zion; Willets Synopsis; Cottons Keyes; Bartlets Modell; Taylor on Titus; Cum multis aliis, &c. But by this you may see how unseemly it is for, and how little it doth become our

unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us,* 1.839 as to say only a few simple upstart fanaticks, and giddy-headed illiterate fooles are of this opinion. Why pro∣duce your cause, bring forth your strong reasons, saith the King of Jacob,* 1.840 Isa. 41.21. it is no upstart Novelty, but a truth of e∣quall standing with the Kingdome of Christ; and in all Ages the most eminent Lights were of this opinion, though they had not the like liberty to put it into practise.

Besides, should we not be worse then mad men to expose our selves? poore Wives? with little Children? to the contempt of all? to be reproached by all? our persons to be hated of all? and to be abused in the open streets, our names to be all be spot∣ted with the foulest filth and du••t which can bee cast upon them? our Families and Friends to the ill-will of all (almost) and we our selves continually to feed upon afflictions? and palpable injuries? whilst none dare, or doe appeare on our behalfe? this was, and yet is in many places in the Coun∣tries, where we are in daily dangers and troubles. Now I say, what a madnesse were it, we should enter into so strait a gate, and run into the rage of all (almost?) whether pro∣phane,* 1.841 or Professors? were not the testimony of a good Conscience our continuall feast? and refreshing and rejoycing? if a meere head-strong will should hurry us on, to such a way of thornes and bryers.* 1.842 But beleeve it, and the Lord is our witnesse, it is our Consciences that carrie us on. Now Conscience (being a conjunct Science, and a knowing of the Act with the Rule) doth render us happy in this;* 1.843 That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil, and declared minde of God to that which we know. But thus we must (and wil if the Lord please) walk according to our light, and as we are fully perswaded in our breasts, that we may have peace at home, though perils abroad, and warres without continually. See Rom. 14.5. Phil. 3.16. and let not the Saints be in the least discouraged at our sufferings, which are a token to us of Salvation, and that we are of God, in Phil. 1.27, 28, 29. For we shall come shining out of the fire, and in glistering glory, 1 Pet. 1.6, 7. although indeed so subtill is he, that can transforme himselfe into an Angell of

Light, that Spirituall wickednesses are set up in holy places;* 1.844 wick∣ednesses that seeme Spirituall, and carry a face and forme of holinesse; For in every age have your formall Professours run posting to that Religion, and worship which hath been in most request, and highest esteem; and hence it is, whilst their Presbytery was best accepted of, most of your Prelaticall ones proved Presbyterians; and now Independency is in date, and hath the day of it, your Presbyterians turne Independents (omnia pro tempore & nihil pro veritate, saith one) or at least they gather together in the name of Independent Churches, and such as are so called,* 1.845 who are commonly the cruellest Per∣secutors and Petty-Popes over the poore Saints, and over the Independents indeed, Veram Ecclesiam non sequens, sed persequens, these being (in their Judgements) as rigid, and inraged against the true Churches of Christ, as the Presbyterians or Prelates; And as one who hath the name of another great man, therfore hopes to be the heire, and have the day, is in hot pursuit for the estate, and will not compound for peace, unlesse upon some un∣equall termes, although hee hath no right thereunto; so they;* 1.846 and by their party they prevail, to justle aside the just and true Heire indeed, and to set him a begging for his livelyhood: And yet it is possible a true Church of Christ shall bee prose∣cuted under another name too, and that which is most odious, it may bee. But yet we will say as Isa. 63.16. Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israel know us not. Whilst our Cause is good, our confidence is great, our interest will hold, when others forged Titles will not be worth two pence; yet how impudent are some, that like Praxiteles,* 1.847 (who made the poore people worship his Strumpet instead of Venus, and under her name; so they) gull poore soules with a forme, appearance, and painted Picture. These worshippers of the Forme, are enemies to the Spirit and Power; but let us not feare their frownes, menaces, nor malice, but let us goe on,* 1.848 though the bawling Curs run railing after the gallopping Passenger, yet let us ride post, in a Victory of Patience, and in the Triumph of In∣nocency. And as Anaxarchus said to the Tyrant, Tundis vasculum Anaxarchi, sed non Anaxarchum; So they may

hurt us, but not hinder us; trouble us, but not triumph over us.

CHAP. IX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zebi. A further Demonstration of the Discipline of the Church of Christ, objective, or upon the account of the Churches object, and what that is.

WE have handled, through the grace and goodnesse of our God, the Forme (I hope) fully of Church-discipline and Gospel-fellowship, wherein I trust, the Lovers of the truth will not take mee to bee too tedious, although in the following-chapters, I wish I could promise to be compen∣dious, especially in this first Lib. seeing what is to come (as I take it) is lesse controversal;* 1.849 I shall next insist upon the object of this Church-state, whereby it becomes so amiable unto the Saints, viz. the Presence of God, giving out of himselfe more in grace, and glory to such Saints then to any others, according to Psal. 87.23. which point lyes apparent, Psal. 84.1, 2, 7, 10, 11.* 1.850 So Psal. 63.1, 2. O God thou art my God, my soule thirsteth for thee, my flesh longeth for thee, &c. to see thy power, and thy glory, so as I have seen thee in thy Sanctuary, verse 5. My soule shall be satisfied as with marrow,* 1.851 &c. that is abundantly more then in other places, which thing is promised us, as in Exod. 20.24.* 1.852 In all places where I record my name, I will come and blesse, &c. i. e. I will come in a speciall manner, and blesse them with speciall blessings of grace; so is the type, Exod. 25.8. so in Isa. 4.5, 6. He is upon all the assemblies of Zion (not else∣where) a cloud and smoake by day, and a flame of fire by night, and upon all the glory a defence, &c. Isa. 25.6. there the Saints (in

the Lords house, this mountaine of holinesse) shall bee feasted with fat things, Psal. 36.8. and shall say as in verse 9.* 1.853 Lo this is our God we have waited for him, this is the Lord we have waited for him, we will rejoyce and be glad in his salvation, &c. that is, we have waited for these appearances, and this his presence in grace, and of glory, &c. Thus in Isa. 33.17. there thy eye shall see the King in his beauty (an amiable object indeed) and in verse 21. there the glorious Lord will be a place of broad Rivers and streams, &c. There is the loveliest, heart-ravishing,* 1.854 and soule-enamouring object that the Saint can set his organ or eye upon; here is the beloved, white, and ruddy, and more then all other beloveds, Cant. 5.10. &c besides this soule-enamouring pre∣sence is promised to the end of the world among Saints in such communion, Matth. 18.20. Joh. 14.22, 23, 26. Matth. 28.20. Joel 2.27. Zeph. 3.16.17. This lovely object (beyond all others) Saints embodied as before have had the happinesse to see and enjoy, or to have the fruitive discovery of, which all the true Churches of Christ have experienced to the purpose, and their profit in all ages, Act. 2.28. Act. 4.33. So 2 Cor 3.18. 2 Cor. 6.16. Yee are the Temple of the Lord, as God hath said,* 1.855 I will dwell in them, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will (in the nighest communion of love and grace) be present; and so as he hath promised, yee who are his Temples have experienced, Eph. 2.19.20, 21. Hebr. 2.12. and in such societies the Saints have found him to delight to be, and to walke there, Rev. 2.1. 2 Cor. 6.6. Psal. 132.13, 14. and to take his repose, Psal. 72.2. and 26.8. and repast there, Cant. 1.7. and 6.2. and 4.16. and to impart his most intimate loves in the midst of them, as Cant. 7.12. &c. by all which, lies apparently before us the beauty of the object.

Vse. On which account, how eagerly Saints should bee set upon such a worke will (obviously) appeare out of Psal. 84.1, 2. for if beauty, blessednesse, love, life, light, grace, glory,* 1.856 * 1.857 or any good thing be object enough to win upon a people, all, and more then all, may be had here, in Psal. 27.4▪ One thing have I desired of the Lord, &c. what is that? that I may dwell in the house of the Lord all the dayes of my life: why so? to behold the beauty of the Lord. O there! there is the excellency of the Lord! the lovelinesse of his countenance! the comelinesse of his favour! the

beauty of his face! above all places! in the midst of the assem∣blies of the Saints thus united into a body.* 1.858

Now Parishes have not this amiable and peculiar presence of the Lord, they want the beauty of this object, and this object of beauty abundantly; For but little of God is to bee seen in their constitutions and Churches. Now, where most of Gods presence of love, light, grace, and glory, &c. is promised, and ap∣pears, there is the Church of Christ; but that most of this sweet presence appears in, and is promised to the Saints associated as before, I refer you to the pregnant Scriptures produced for proofe. Wherefore deare friends! how forward would you bee for this Discipline,* 1.859 did you but discerne the excellency and beauty of these his amiable Tabernacles? This made that emi∣nent man Dr. Ames (Professour of Friezeland) leave all his honours, estate, esteem, &c. and all to become a member of such a Church at Rotterdam,* 1.860 choosing rather to sit on the Threshold in the Lords house, Psal. 84.10. then to enjoy all the world without it, and pleasures for a season, blessing God upon his death-bed, that he had lived so long as to be (first) of such a body of Christ before hee dyed, and when he was ready with good old Simeon to depart in peace; hee beseeched Mr. Peters, the (then) Pastor, and others, not to be discouraged or daunted, though they must suffer much, saying, If there were a visible way of worship in the world that God did owne, honour, and manifest his Excellencies, and himselfe in, that it was this of the Congregationall (now called Independent) Discipline. The ignorance of the object indeed makes men no more in love with it, then they are; ignoti nulla cupido; but if the beauty of it be but in the Frontispeece, then every eye is upon it.* 1.861 O how does beauty shine in goodnesse? like the Sun in a cleare Skie? O glorious! It is a Tradition that Noah being in the Arke, and having closed up all the win∣dowes,* 1.862 had a most excellent Carbuncle, or precious stone, which gave them light all within. But it is a truth that Christ gives a most orient, radient lustre, light, and beauty to the object of every eye in the Churches of Christ:* 1.863 So that the beauty of his Tabernacles is most amiable, whilest beauty and naughtinesse blended together, doe shew like a

Leprosie, the whiter the fouler. But thus farre for the Object.

CHAP. X. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chhok. Every Church of Christ hath his Rule to bee ordered, fitted, formed, and squared by; and how all the mat∣ter must bee measured by Christ's Rule, and what that is?

IN this beautifull building, wee have heard the matter, and the forme, and have found out the Churches fairnesse,* 1.864 ob∣jective i. e. from the presence of God in the middest of her. But now it remaines that the rule bee brought out to square by. For is not this the Carpenters Sonne? the Sonne of Mary? or will this Carpenter? or rather the Builder of this Temple of the Lord, worke without his Rule? no surely; therefore, Rev. 11.1. There was given me a reed, and the Angel said,* 1.865 rise and measure the Temple of God, and the Altar, and them that worship therein, &c. This Reed is the Rule, whereby the Platforme of the Lords Temple is measured out, and laid before us; thus the valley of Succoth is measured out, Psal. 60.6. So is it in Ezek. 43.10.* 1.866 Let them measure the patterne of the Lords house. This worke will not bee well done without Rule, and that Rule must bee Christs too, which measures it out;* 1.867 as might appeare by other Scriptures, Isa. 11.1. Zach. 6.12.13. Matth. 16.16.

So you may see in the Precept for it, Matth. 28.20. What I have commanded. Christs commands are our rules;* 1.868 Wisdom (that is, Christ) calls. Prov. 7.1. Keep my words, and hear my Commandments: Keep them, that i••, so as diligently to observe

them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tells us. So Prov. 8.1, 2. Doth not wisdom cry? and understanding put forth her voice? she crieth at the gates▪ &c. So my beloved spake, and said, Rise up my love, my fair one, and come away, Cant. 2.10. It is the voice of my beloved, vers. 8. So in Psal. 45.10.* 1.869 Besides, this hath been the practise of all true Churches, as in 1 Thes. 4.1, 2. We beseech you as ye have received of us, so walk. How? According to the Commandments we delivered to you, by the Lord Jesus Christ. For this is the will of God, &c. So 1 Cor. 11.2.* 1.870 I praise you, that you keep (or observe, remember, and obey) the Ordinances,* 1.871 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Doctrines, Traditions, Pre∣cepts, &c. as I have delivered them unto you. Now how was that? Paul did this not as a Head, or Law-giver, delivering his own Canons or Conclusions; for in Vers. 3. I would have you know Christ is the Head. Now Vers. 23. as I have received of the Lord, so delivered I them unto you; or, I have given them up unto you, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as appointed for that purpose. Now no others does Paul press upon them; for as in 1 Tim. 6.3, 4. If any man teach otherwise,* 1.872 and consent not to the wholesom words (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) (or words sound (sine vitio) and healthful for the soul, which are the words of Christ, &c.) withdraw from him, Vers. 5. Have nothing to do with such a one; and why?

[reason 1] Reason 1. Is because it is not in the power, or policy of men, though they be never so wise,* 1.873 learned, or lofty, to lay down precepts for the Saints practise; or to set the way to worship God in, and by; all this being beyond him, and too high for him. A Balaam could say, I cannot go beyond the word of the Lord, Numb. 22.18. Should the Lord have left this to the wills and wits of men, what a most miserable Church-work should we have had? For every man would have had his minde, and set [reason 2] up his fancy.

* 1.874Reason 2. Wherefore, see how precisely it lies, in Exod. 25.40. That they look to it, that all be made according to the pattern shewed upon the Mount. So that Moses must do nothing on his own head, in the Government of the Church, or by his own private authority, about the Tabernacle, but as the Lord Com∣manded; Nor durst David, or Solomon do any thing in the Lords Temple,* 1.875 either in the building▪ or ordering, or officers, or

singers, &c. but all by direction from above, and according to the Laws of the Lord, who hath laid all, and lined all out by his own rules, and according to his own will, 2 Chron. 3.3. Much less durst any (whether Apostles,* 1.876 or others) have undertaken it without direction from the Lord, and Christ's line, and rule; this glorious building of the Gospel, so far exceeds the former.

Reason 3. Wherefore the voice out of Heaven bid, hear him; For he hath brought down from his Fathers bosom the pattern [reason 3] of this (new) Jerusalem;* 1.877 which is coming down from God out of Heaven. Hence, Acts 3.22.* 1.878 Christ is called the Prophet like unto Moses,* 1.879 commissionated from the Lord to delineate unto us, and lay before us by plain and perfect rule, and line,* 1.880 whatsoever appertains to the true discipline, and worship of God. So in Isai. 9.7. Of the increase of his Government shall be no end, to order it, and establish it, &c. Isai. 22.21. I will commit his Government into his hand, &c. And he shall reign in righte∣ousness, and rule in judgement, Isai. 32.1. So in Zach. 6.13. Even he shall build the Temple of the Lord, and he shall bear the glory, and he shall sit and rule upon his Throne, &c. Hence saith Christ, Matth. 28.18. All (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) authoritative power is given me in Heaven and Earth. Go, therefore and teach them to observe all things that I have commanded you, and I will be with you to the end of the world. Wherefore God hath revealed his minde made forth by Christ in the Gospel, and that must be minded by all men, and Ministers, in this work; that all that be laid upon the building, be first ••ewn fit, ordered, squared,* 1.881 and qua∣lified, for this worship of Christ, (both matter and manner) by Christ his own rule. All other rules of the best, ablest, and wisest men will make but (mud-walls) mad work, unequal and uneven, being all too long, or too short, but Christs own.

Vse 1. We finde by this, that Parishes are no Churches of [vse 1] Christ's building;* 1.882 never built according to Christs rule or di∣rectory, largely delivered in the Acts of the Apostles. For I have already proved, they are without warrant out of Gods Word, and that the Rule and Pattern of their Discipline is An∣tichristian, and drawn out of the whimsical doctrines, fanatick and fantastick Ordinances and Directories of mens brains. Wherefore come out, &c. For 2 John 9. whosoever abides not

in, but transgresses from the doctrine of Christ, hath not God, &c. Wherefore V. 10. receive him not into your house, nor bid him God speed; for whosoever biddeth him God speed, is partaker of his evil deeds. Neither are ye to own, or say, God speed to Paro∣chial Constitutions, which are transgressions to the rules and laws of Christ, according to all the Scriptures I have produced, and hereafter shall.

[vse 2] Vse 2. Let none say then, we walk without rule, seeing the pattern of our house is measured by this Reed,* 1.883 as hath been proved, and will be more.

[vse 3] Vse 3. Let all Saints set themselves to observe Christs rule directly,* 1.884 without adding to it, or diminishing from it, Revel. 22.18, 19. so far as they see, even to a pin. For in this Moses was accounted faithful, Heb. 3.2. for that he had so exact a care according to the pattern in the building of the Tabernacle, Heb. 8.5. I remember sweet Sibbs,* 1.885 in his breathing after God, Pag. 91. speaking of Gods house, sayes, House is taken for the persons, orders, and enjoy∣ments in it, and government of it (all gods) which is all to be according to Christs rule.* 1.886 Let every Church of Christ keep close to the Revealed will. Far be it from the Saints to run the riot, with some refractory and unruly rugged ones; so as to slight Christs rules, and to account it a bondage to be mea∣sured thereby, and ordered thereafter; but I shall speak to them,* 1.887 in the Third Book. Yet Brightman on Rev. 12.1. sayes, The Saints of Christ called into a Church,* 1.888 must, according to the Primitive pattern, be clothed with the Sun (Christ) crowned with the light of the Twelve Apostles (Twelve S••ars) and having the Moon, i. e. the light borrowed from the Sun (Christ) to shine in her pathes; to direct her feet in her discipline,* 1.889 and worship. It will never be well with the Church, until gathered and ordered according to Christs rule, and then her paths shall glister by the Beams of the Sun. Let us therefore be thus minded, &c. as the Apostle says, Phil. 2.15. and whereto we have attained, in Ver. 16. Walk by the same rule. The Lord Jesus Christ direct our way, 1 Thes. 3.11. And as many as walk according to his rule, peace be on them, and mercy, and all the Israel of God, Gal. 6.16. Amen.

Thus we hear how requisite Christ's Rule is: and indeed,* 1.890 till then as the House will be built but ill-favoredly, and un∣skilfully: So the Ordinances of Christ will be there, but as the Ark was among the Philistims, rather prisoners, then pri∣viledges (as Trap sayes;) And indeed, I do fear they are so amongst some of your Formal Church-fellowships gathered, and Houses built up by unskilful workmen; who were not so spirited for the work, as some will be shortly. But as the House, after it is built, stands firm without the builder, because he giveth the artificial order onely, and not the substantial being to the build∣ing; so indeed, such Churches,* 1.891 as are built by Gospel rule and order, will stand firm, though the Pastors,* 1.892 or such (whose Ministry was the means of making them so) be no longer about them: But the good order and rule of Christ will con∣tinue and keep them up; whilst such as go to gather a people, or to build without Christ's Rule, do but lay the brands to∣gether without tongs, and are sure to burn their own fingers at least, at last.

CHAP. XI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ammi-Nadib. Every man or woman that enters into Church-fellowship, must have a full, free, and clear consent, and be through∣ly satisfied, having a voluntary submission to all the Ordinances, and Orders of Christ in that Church, where∣into he or she is entring.

THus as we do absolutely disclaim such as fall short of,* 1.893 and such as run beyond Christ's Rule in this Church-state on all sides, and that do de novo take up any practise without precept from Christ: So also we must see by what means Saints so qualified as before, are to be embodied together,* 1.894

which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove, none, but such as are throughly satisfied of the way, and (as being convinced) can freely and voluntarily consent,* 1.895 are to enter into it. For we shall finde the Prophecies clear in this, Psal. 110.3. Thy people shall be willing in the day of thy power; so in Isai. 2.2, 3. they shall flow (i. e. freely, unconstrained, by an instinct, as the tydes do,* 1.896 and of their own accord) to the house of the Lord, and say,* 1.897 Come; which signifies a freeness thereunto without com∣pulsion. So Jer. 50.4, 5, &c. wherein their willingness shall appear; in that they go, weep, and run, and seek, and enquire, and ask for the ways of Zion,* 1.898 and say, Come let us joyn our selves in a perpetual Covenant,* 1.899 &c. By all which, it is clear all they do (in ordine ad communionem Evangel.) is done by a voluntary consent and concurrence. So Micah 4.12. so Zach. 2.11. so joyning themselves, is in the Hebrew, A mutually giving up themselves to∣gether with the knowledge and consent one of another; And thus in the third Chapter of Zephaniah verse nine,* 1.900 They shall all call upon the Name of the Lord,* 1.901 and shall serve him with one consent. Besides all these, Wisdom (Christ) calls for this in Prov. 23.26. My son give me thy heart: And thus it is intended in Barnabas's exhortation,* 1.902 That with purpose of heart, (that is, the decree of the will) they should cleave unto the Lord. In this sence is men∣tioned so many comings of poor souls unto Christ,* 1.903 and so many calls in Scriptures to come,* 1.904 Matth. 11.27. Joh. 6.35, 37. unto him; and in Luke 9.23. If any man will come after me, let him deny himself, take up the Cross, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Is as much as to say, such as will come according to Christs call and command, must come freely, affectionately, and with fer∣vency of desire, (Importat simul affectionem, affectationem & ac∣ceptationem) therefore they must deny themselves,* 1.905 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) that is, Let him not have ends to come for, nor prin∣ciples to come from off his own; but let him have (as it were) no reason of his own, for, or from himself to induce him thereunto,* 1.906 which is an hard saying to some. For the word is an accurate compound, noting more then an ordinary or single self-denial, (Abnege••, i. e. Omnino nege••:) Now none others come to Christ to follow him, in fellowship with him,

according to his call and commands, but such as were freely carried forth, even from their own reasons (if need require) into a voluntary consent, and coming into union and communion with the Saints:* 1.907 Which also in all ages is proved by the Churches practise. Shall we look a little into the Typical Ta∣bernacles, and it is a truth therein; viz. All that then offered, were to be free, and to do it voluntarily, (i. e. not violently, or constrained thereunto) therefore Exod. 25.2. O! every man that giveth it willingly with his heart, ye shall take my offerings. And Vers. 8, 9. Let them make me a Sanctuary that I may dwell among them, according to all that I shewed after the pattern, &c. This is also a good Gospel-rule, and it is a moral, reasonable service I shall show; but so in Exod. 35.5.* 1.908 Whosoever is of a willing heart, let him bring his offering. Vers. 22. They came both men and women, as many as were willing-hearted, (none else came war∣rantably) and Vers. 29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing; which the Lord had commanded. And in 2 Chron. 29.5. Who then is willing to consecrate his service this day unto the Lord? Vers. 6, 7. They offered willingly for the service of the Lords house; but need I be so long? In Nehemiahs days, chap. 4.6. So built they the wall, &c. For the people had a minde to work; notwith∣standing the oppositions and great enemies, and discoura∣ging difficulties, were enough to daunt them. So (I say in all ages) Saints did freely and willingly (without the least compulsion) to unite and embody together,* 1.909 and enter into fellowship; as it is said, Jo. 6.21. they willingly received him into the ship. So when Christ called his Disciples into this Church-state, they came willingly, and by a free-consent, Matth. 4.20, 22. presently, and without lingring, or delay,* 1.910 or asking counsel of their Father or Friends.* 1.911 So Matth. 19.27. so Gal. 1.15, 16. and such as were pricked at their hearts, with the word of grace, in Acts 2.37. did so in Vers. 41. gladly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e. willingly) receive the word, and being baptized, entered into fellowship. So in Acts 8. & 11. & 13. & 14, &c.* 1.912 And thus the Church of Corinth were gathered, and thus the Churches of Macedonia, 2 Cor. 8.3, 5. who were willing of themselves; and they did (sayes Paul) give up their selves to

the Lord, and then unto us by the will of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is freely, and cheerfully,* 1.913 and willingly.

Thus the Church of Thessalonica were examples to all Be∣leevers in Macedonia and Achaia, for their readinesse and wil∣lingnesse;* 1.914 wee might instance all along, and confirme this abundantly by examples and reasons, but that I shall bee too tedious; yet the truth is, should we not, with a free, and by a voluntary consent serve the Lord in this his worship, and enter into the beauties of holinesse;

[reason 1] First, We should fall short of all Worshippers, even of false gods,* 1.915 and the very Heathens would rise up a∣gainst us: For nature it selfe teaches us to worship God willing∣ly, and the Scripture teaches us much more willingnesse in the true worship of the true God, Joh 4.23.

[reason 2] Secondly, otherwise his Worship would bee as a bandage to us;* 1.916 for when it is tedious to men, Mal. 3.14. then they are soon weary with well-doing.

And besides, thirdly, they be Hypocrites, and will never [reason 3] hold fast, but fall off fearfully, that enter not in freely and fully satisfied,* 1.917 1 Joh. 2.9, 10. and perswaded in their owne soules by the Spirit of the Lord, Monendo, movendo, & re∣movendo, instructing, moving, and removing all the lets.

* 1.918Vse 1 Then the weapons of our warfare are not then (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) carnall,* 1.919 fleshly, worldly, or the like; Not by might, not by power, but by my Spirit, saith the Lord, Zach. 4.6. wherefore wee finde no need of compulsive Powers, whereby Parochiall constitutions were kept alive so long, viz. by Powers to compell men by stocks, prisons, fines, pillories, and punishments, and whether they will or no to make them keep their Parish-Churches, and Ecclesiasticall Canons, whilst alas! it is the Spi∣rit convinces us of the truth, Joh. 16.8.9. and constraines us to the truth, Job. 32.18. and makes men worshippers in the truth, Joh. 4.32. Vphold me with thy free Spirit, saith David, Psal. 51.12. and that the Spirit makes men free in the truth, and the truth in them, see Joh. 8.32, 33.36. 2 Cor. 3.17. It is not all the beating, or bruising, whipping, or punishing in the world, will perswade the conscience, convince the heart, or convert the sin∣ner.

Thus men may be made Hypocrites,* 1.920 and play the devils out of feare of torment, but not Saints or true worshippers till the Spirit makes them willing; therefore give to Caesar what is Caesars, and to Christ what is Christs.* 1.921

As honest old Cartwright said to Whitgift, You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church;* 1.922 For as Christ came not to meddle with, or overthrow the Civill-government, neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church, Christ alone being Lawgiver therein; so that such would alter and overthrow Church-order, and Go∣vernment: for which Christ will give them but little thanks at last,* 1.923 and will requite it to them by the overthrowing of theirs; and for this end the Rod is in his hand at this day.

Now who knoweth not, that the office of the Magistrate consists in those things that belong to our life and goods, and is to bee kept within the compasse of a Civill jurisdiction: Hence it is that Azariah cast out Vzziah out of the holy place, and that because it was not proper for a Prince, but for the high-Priest, 2 Chron. 26.16. Lev. 13.46. Let Rulers in their relations, and Church-officers in theirs, bee found faithfull. Vzziahs pride is expresly noted, 2 Chro. 26.16. for usurping the Priest-hood in the Temple of God, but he escaped not scotfree, for he was suddenly smitten with the Leprosie, and laid out for an example to after ages. On the other side,* 1.924 our Saviour re∣fused to meddle with Civill Magistracy, or with matters of that kinde, a Kingdome being offered him, Jo. 6.8. hee could not accept of it, nor would he handle Civill-matters so much as to divide the heritage between the brethren, it being not his office, Luke 12. Now let none usurpe,* 1.925 but let the Civill keepe within his Civill-precinct, and the Spirituall within his com∣passe and sphere. And yet the Civill is to submit to the Spiri∣tuall (and in a spirituall sense the Ecclesiasticall) Discipline being above it. As Philip the Emperour, whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread, and suspended untill his repentance were

seen (being guilty of some sins) willingly obeyed, and lay low before the Lord, and did not dare to partake of it, un∣till his sinnes were answered by sorrows sutably in the sight of all,* 1.926 and till hee had both openly delivered his griefe, and evidently declared his faith before all.

Besides Theodosius Emperour (in 5. lib. Eccles. Hist. of Euse∣bius) is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe,* 1.927 which brought him prostrate upon his knees, and flat upon his face before the Lord with teares, and prayers. I owne nothing of Super∣stition observed in those dayes, onely this is that I aime at, that all our Magistrates may know they are under Christs Discipline and Jurisdiction, and not Christ under theirs. Yet this may our Magistrates (whom we honour) ever know, that it is their duty and proper to them to make provision for the Church of Christ (principally) and to improve their Au∣thority for the preserving of Christs Kingdome and Gods Church and service:* 1.928 And for this David, Solomon, Josiah, Ezekiah, and others of the Rulers of Israel were registred famous; Not that they are (in the least) to force mens consciences into a consent and compliance with their own wayes or worships, or to rack them into a Religion: God forbid! For Luke 9.5.4.55, 56. Christ came not to destroy mens lives,* 1.929 but to save them. And wee must with all meeknesse instruct them that oppose, if peradventure (though it bee much in question) that God will give them re∣pentance to the acknowledging of the truth, and to be recovered out of the snares of the Devill, 2 Tim. 2.24, 25, 26. even as the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is,* 1.930 the hottest adversaries of the truth; even such are deliberately to be dealt with,* 1.931 and gently intreated, un∣lesse▪ the Laws should seize upon them on Civil accounts for transgressions, and as (Civil) disturbers of the peace, or the like; but I meet with a stop by some sturdy stickler for Coercive Power.

* 1.932Object. Luke 14.23. The Lord sayes, Compell them to come in,* 1.933 that my house may be filled.

* 1.934Ans. Who doth the Lord speake to? They are the Lords servants who are commanded to it,* 1.935 i. e. not Civill Magistrates, but the Messengers of the Gospel, sent out to gather Guests

into the Kings house; now this is not meant by prisons, pu∣nishments, or the like; But,

2 The word is, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. shew them a necessity (vi & efficacia rationum,* 1.936 Grotius in loc.) of comming into my house. Win them with arguments, that as they that want bread see a ne∣cessity, or are compelled to go to Market, so may these. And thus is it, in Matth. 22.9. Bid them, that is, invite them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) call them, with undeniable winning words, and with forcing arguments;* 1.937 in which sense wee are to compell them as much as wee may, with the weapon of the word,* 1.938 and strength of truth.

But before I finish this Chapter,* 1.939 let not the Civill Magi∣strates imagine in the least, that this Discipline of the Church doth derogate a tittle from their just rights which is the false suggestion of our Adversaries of old against us, as Ezra 4.7, 8. and verse 16. they said to the King, if these men goe on, then thou wilt lose thy right and portion. Thus the Presidents conspired against Daniel, Dan. 6.6.7. and accused him for a Rebell, verse 12. But as wee have, wee shall and will (and dare not doe otherwise then) be subject unto them, even for con∣science sake, Rom. 13.1. But wee shall meet with more of this hereafter; In the meane time Saints are compelled.

Secondly, By the sweet insinuations and powerfull per∣swasions of the Spirit of Christ; they are constrained into the [vse 2] house of God,* 1.940 and they are voluntarily knit together into one; which Sibs sweetly shewes necessary, in his Treatise be∣fore named, page 91. Now when the Spirit prevailes, they are to enter into practise, and then they doe it with abun∣dance of sweetnesse, satisfaction, freenesse, and readinesse;* 1.941 and this is requisite in all that would bee gathered ac∣cording to the Gospel: It is God which worketh in you both to will,* 1.942 and to doe, Phil. 2.13. And hee perswades Japhet to dwell in the Tents of Shem, not otherwise forcing them; so that wee grant such a kinde of compulsive powers: But as all Con∣troversies are about meum and teum, even so it is as to this:* 1.943 And a little thing will make the Magistrate challenge it, because hee is (for the most part) inclined to it; A little clap with the hand sets on an eager Mastive, but the force of

staves cannot loosen him;* 1.944 wherefore I advise men to bee wise, how they set on Secular powers to interpose, or imp••se in matters of Religion, as to tender Consciences; some are busie herein,* 1.945 who are like the Bustard in a fallow field, that can∣not rise high, sine vi turbinis, without the Whirlewind of such a Tempest;* 1.946 (for so I account it will bee to the Church) and then like squibs in a throng, they flye out on all sides. But I hope our Magistrates will be more wise then to runne the hazard of so imminent wrath of God.* 1.947 For as I have read of the Tyrians in Alexanders time, when he had besieged them, that the iron they put into the Forge (for to use against the enemy) even whilst it was in the fire,* 1.948 was seen full of drops of blood (sayes Quintus Curtius) and so have been, and will be the weapons that are used against consciences. It is sad! when ungodly great ones must sit as Judges of the greatly godly ones. Many men are like the Lawyer that pleaded strongly for his Client,* 1.949 but before the day of hearing, hee was advanced to the Be••••ch, and made the Judge; but then he adjudged it to the other side;* 1.950 saying before he was an Advocate, and pleaded for his Client, but now he was his Judge. Thus Polititians doe, who like A••••alus have planted many herbs, to poyson (true spirituall) piety, but to practise policy; And like curious Cookes build up with their hands high,* 1.951 but with their teeth tear low. These like the Wolfe answer the Lambe, that pleaded her in∣nocency. It is true, thy cause is better then mine, but my teeth are harder then thine. But God is ingaged against such Powers, and Policies▪ vide chap. 13. Thus much for this Chapter.

CHAP. XII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Halal and Hodh. The End of Saints so embodied together as before, being a true Church of Christ, for Matter and Forme, Ob∣ject, and Rule, as before, is the Glory of God, and to set forth his praises in Christ, and his Churches.

THe rightest-line is the shortest;* 1.952 I would have mine both short and right, wherefore I feare lest my too much haste make mee run awry. Every wise man proposes to himselfe an End in all things, and the more wise hee is in this point, the more hee imitates and resembles the Lord; hence said the Psalmist, Psal. 37.37. Marke the perfect and up right, for his end is peace. And verse 38. The end of the wicked is to be cut off, therefore marke him. The End is the first and princi∣pall thing to bee minded, and looked after; not so much the present motion, station, or action; as what the end of this,* 1.953 or that, will be, or what it is, is aimed at, and intended; For there is a Way that promises peace and prosperity to a man, and all w••ll, but the end is death, Prov. 16.25.* 1.954 So a thing may be but hastily begun, and the end of it be bitter, and not blessed, Prov. 20, 21. All things in the Creation, as well as in the Re-creation, have one and the same ultimate end, which all Saints should have in all their practices, purposes and pro∣posals to themselves.

The end, though last in the execution, yet is first in the in∣tention (in omnibus agendis, &c.) and this is an undoubted

truth: Now (agere prudenter) to do wisely, is (adhibito certo fine) to have before us fixed an honorable end, and answerable to the business we are about. Now our end in all things must be the same with Gods end in all,* 1.955 viz. The glory of God; no other end is honorable enough for us to aim at: Hence it is said, He created every one for his glory, Isa. 43.7. and in Prov. 16.4. The Lord made all for himself, yea, the wicked, &c. i. e. The final cause of the Creation was his praise and glory, so is it of his gubernation, our redemption, and salvation, and whatsoever we can say,* 1.956 hath all the same end, which we are to aim at; viz. The setting forth the praises of God.

Hence in so many Psalmes, especially in Psalme one hun∣dred forty eight, David doth invoke all things, and all Crea∣tures in heaven and earth to praise the Lord, but above all he calls on the Saints, which is as much as to say, in especiall manner it must be their end in all, and by all, and to doe all to his praise and glory, 1 Cor. 10.31. so that Gods Angels, Saints, and all men, and all Creatures humane or heavenly, (as they are God's) all have the same end, and that end is the honour and glory of God.* 1.957 Now Saints have (most especially) this finall cause commanding them unto, and commending them into this Gospel-Church-state, this being their maine end, and mighty designe, to set forth the praise and glory of God. This truth triumphs in armour of proofe out of Prophecies, Precepts, and practises with others. For first, in Isa. 35.10. The ransomed of the Lord shall come to Zion with songs, and ever∣lasting joy, Isa. 51.11. & ver. 3. joy and gladnesse shall be found therein, thankes-giving, and the voyce of melody, and they shall men∣tion the Lords loving kindnesses, and the praises of the Lord, &c. Isa. 63.7. thus in Cant. 8.2. the Church gives her Beloved to drinke of her spiced cup,* 1.958 * 1.959 i. e. praise composed of the spices or gra∣ces of his owne Spirit; and here is also juyce of the Pomegra∣nats running out like little Rivers, most sweet and acceptable unto the Lord. So Cant. 7.12, 13. and Cant. 4.16. the end of her request is for the spices to flow out, and that the Belo∣ved may eate of his pleasant fruits. This promise is also in that Prophecie of Jeremy 15.19. to comfort the cast-downe Prophet in his affliction, the Lord promises, when the precious

are taken from the vile, they shall be as his mouth,* 1.960 i. e. filled with Hallelujahs of praises and honours, and glory unto God. So in Jer. 30.17, 19. This is Zion, whom no man seeketh after, shall set forth his praises, ver. 19. And out of them shall proceed thankesgiving, and the voyce of them that make merry; thus Zeph. 3.9.* 1.961 I will turne to the people a pure Language (a lip) and what then? they shall call upon the name of the Lord (often read they shall praise the Lord) with one consent. This is fore-told in many chapters of the Revelations, chap. 11.15.17. chap. 14.2.3. and in Revel. 21.11. This new Jerusalem which is (now) coming downe, hath the glory of God to fill her, and ver. 23, &c. you shall finde the Types both of the Arke, Tabernacle, and Tem∣ple to fore-tell this was to be the end of every Church under the Gospel,* 1.962 in 2 Chron. 5.13, 14. wherein they had Musicke and Melodies, Trumpets and Singers,* 1.963 all as one shouting out one sound of praises and thankesgiving to the Lord, and then the house of the Lord was filled with his glory.* 1.964 Now much more is this new Jerusalem, and so are these Gospel-temples for the praises and glory of God; Praise waites for thee in Zion, Psal. 65.1. and to thee shall the vowes be performed, i. e. to thee in Zion, as if Zion only were for the same purpose;* 1.965 and in Psal. 67.2, 3. Let thy way be knowne upon earth,* 1.966 and then fol∣lowes, Let the people praise thee, O God. So Psal. 70.4.* 1.967 Let all those that seeke the Lord rejoyce, and be glad in thee, and let such as love thy salvation, say continually, Let God be magnified. Thus is that in 2 Thes. 1.11, 12. We pray for you, that the name of our Lord Jesus may be glorified in you, and yee in him, according to the grace of our God, and the Lord Jesus Christ;* 1.968 by all which it appeares, Praises are expected, and required from all the Saints in Zion. So Hebr. 13.15. Let us offer praises continually, with all the cohabitants in the Gates of Zion, which hath been in all Ages, being it is for that purpose they are en∣churched, as in 1 Pet. 2.9. yee are a chosen Generation, a royal Priesthood, a peculiar (purchased) people; and why? for what end? That ye should shew forth the praises of him,* 1.969 who hath called you out of darkness, into his marvellous light, &c. So in Isai. 64.10, 11. Zion our holy and beautiful house, where our fathers praised thee, &c. So Matth. 11, 25. Heb. 2.12. sayes Christ, I will

sing praise unto thee in the midst of the Church.* 1.970 Eph. 3.21. Vnto him be glory in the Church, by Christ Jesus, throughout all ages, world without end, Amen. So that by all these Scriptures, appears the final cause of Gods calling out of darkness into light, out of the world, into the Kingdom of Christ; out from them without, to Saints so embodied (as before) within. I say the supream and ultimate end, is to the setting forth of the praises and glory of God, as a peculiar people, in a peculiar manner. Although I deny not, but we are to aim at the edifying one another in Christ, furthering of one another in the things of salvation, watching over, comforting and counselling of, delighting and rejoycing in one another; and having fellowship with the Father and the Son,* 1.971 1 Joh. 1.3. enjoying his presence there more especially, 1 Cor. 6.26. and provoking one another to love, and good lives, Heb. 10.24. 1 Cor. 1 9. Yet this of glorifying of God is the main, most, and moving end; and all other things we aim at, are but in subordination unto this (in ordine ad gloriam Dei,) and good reason for it, as will here∣after appear; for they have most cause for it, being the Re∣deemed [reason 1] (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and openly and apparently the Ransomed ones,* 1.972 as in Revel. 5.9. And they are most capable of it too, Psal. 33.1, 3. & 53.6. being they have most [reason 2] understanding, Psal. 47.7. and are most unfeigned without flatteries,* 1.973 Revel. 14.5. having no guile, or as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, no Hypocrisie, falshood, (for mentiri is contra mentem ire) [reason 3] no defect of that nature, Hebrew, Mum, Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is found in their mouths;* 1.974 but it is found so in the multitudes. Be∣sides, [reason 4] because they are the Virgins that follow the Lamb, Rev. 14.4. Virgins have the fin••st and sweetest voices,* 1.975 and tunes, and songs,* 1.976(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hid, and unknown to them, without, that are but men;* 1.977 so Saints are hidden ones, or as in Hebrew Porah, the fruitfullest, and followers of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into all conditi∣ons.) Now they know best the notes of high and low conditions, and dispensations; and they onely keep the tune best, accord∣ing [reason 5] to the times they live in. Besides, they have grace in their hearts,* 1.978 and have Christ dwelling in them richly and abun∣dantly, Col. 3.16. Now such in their praises to God (which is their hardest and highest duty of a Christian) do return of his

own fulness, (and commodities in kinde) grace for grace,* 1.979 Joh. 1.16. and glorifie God, Psal. 50.23. Whilst mixt Congregations (abundantly) abase God, and rob him of his honor; and in their best services and sacrifices, bringing him rather the rat∣lings (or what they can spare) then the fatlings of their lives every day; or the calves of their lips, lives, and loves.

Vse 1. It appears then by the bright beams of our Sun [use 1] which shines in the Scripture-Elements in this Hemisphere of his Church here below;* 1.980 That Parishes in this point are far from true Churches; They fall short of the final cause, not considering what conduces most to Gods glory;* 1.981 but what is most for their advantage and gain (this is the godliness of most Parochially opinionated;) In your Parishes prophane ones all sorts of sinners, swearers, drunkards, whoremasters, &c. are all suffered, as of their Churches (which ought not to keep in, or (if they creep in) ought to be cast out of Christs-Church, wherein God is most to be glorified. I say in such a Church as consists of Saints separated as before, and that will not (willingly or knowingly) admit of, or keep in carnal, and openly sinful men, &c. Or thus, The Members of Christs Church are the fittest to set forth the praises of God; but the Members of that Church, which consists of Saints separated and qualified (as before) are the fittest to set forth his praises: Ergo, &c.* 1.982 Parishes are excommunicated for such a rabble∣rout, as have, and yet do rob God of his due honor, and praise, and glory. But,

Use 2. Better is the End of a thing, then the beginning, Eccl. [use 2] 7.8.* 1.983 Wherefore come forth ye that fear the Lord from those Dungeons of darkness, those Babylons of unbelievers, and lewd livers, and Synagogues of Satan; what is the fruit of those things whereof we are now ashamed? And dearest hearts! whom I bear in my bosom, before my Father! are any of you fond of Zion? see that your End be good, and then that the means be conducing and answerable thereunto.

The End, though first and principal in your intention, yet is the last and ultimate in the execution; yea, this End, viz. the glory and praise of God, is to be the Alpha and Omega, the first and last of all, or else our best will be but (frustra

agere) bad in our building. Wherefore Friend consider, what is it we promise or propose to our selves? sayes our Sa∣viour Christ, Luke 14.28, 30, &c. Which of you, intending to build a Tower,* 1.984 sits not down first to count the cost? If he can finish it? Least he be mocked, and it be said, he began to build, but could not finish it.* 1.985 This is but ordinary wisdom to weigh the End first; and whither you can accomplish it, or not; or are fit to go through stitch with it, or not; or else, what a scandal will you bring to the Gospel? and dishonor to him whose name you profess? Consider the End of your conversation,* 1.986 Heb. 13.7. that is, Look wishfully upon it, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) consider, what is the end of your ways, walk∣ing, &c. is all for Gods honor and glory. 2. This must be the principal End of your entring into the Church of Christ, to honor him, with the same honor, wherewith the Son honored the Father,* 1.987 and you shall receive the end of your faith, viz. salvation, 1 Pet. 1.9.

* 1.988To conclude, Sing praises! sing praises! like the Nigh∣tingale,* 1.989 who spends whole nights (in her kinde) to sing forth the praises of God,* 1.990 as if the day were too short; every Man must be a Preacher, every Creature a Text, every Oc∣casion a Doctrine, every Blessing a Reason, every Providence a Proof, every Thanksgiving an Use, Men and Angels the Auditors, and the whole Sermon is Gods honor and glory. And yet how many like unwise Archers shoot,* 1.991 and know not at what mark: And others, vile wretches! praise with their mouths;* 1.992 but they are like Samsons honey out of the mouth of a Beast;* 1.993 or like the Quarester that sung Gloria Patri in the Church, and Carmina B••ccho in the Tavern; others there be that would blazon our Christs Arms,* 1.994 (He∣rald like) but it must be their own device. But the best flower in these Gardens enclosed to make God a Garland with, is the Coronation flower,* 1.995 to lay all our crown and glory at his feet. When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens, Oh Sir, sayes Mandrita, how shall I requite you? No way, sayes Thales Milesius,* 1.996 but by acknowledging, you learnt it of me. So the Lord requires of us, to give him the glory of

all; we learn in his Churches, by his Spirit, of the motions of the Heavens.

CHAP. XIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alluph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the true Church rightly defined; that Christ alone is the Master, Builder, Ruler, Repairer, Head of Gold, Lord, Law-giver, without any other Partner, Para∣mount, Competitor, or Corrival whatsoever.

THen the Reed, which hath measured both the true and false Church state, presents unto us as vaste a dispro∣portion and difference, in all particulars (essential) as is possible, between Parishes and true Churches.* 1.997 For from the Essential, Material, Formal, Objective, Organical, and Final causes; we finde the Church of Christ lies thus de∣fined, from the false Antichristian Church (which also we shall define by the rule of contraries) The true Church of Christ then is▪

1. A society of Believers sanctified in Christ Jesus; 2. Se∣parate from the world, false-ways, and worships, united toge∣ther into one Body, Independent; or having a plenary power within its self, without the least subordination, to any but Christ; 3. having the special presence of God, in the midst of her; 4. and being gathered and ordered by Christs rule alone; 5. all her Members freely, and voluntarily, embodying with∣out the least compulsion (having communion with the Father and the Son,) 6. all seeking the same End, viz. The honor and glory of God in his worship.

Herein, though at length, yet in strength, have we as full

a definition of Christs Church as I can collect, and it is a com∣pendium of what I have hitherto delivered in these Leaves: Now on the other side.

* 1.998An Antichristian Church is a mixed number of the multitudes of the world, not allowing the difference between the holy and prophane, being subordinate to a Prelatick power, without the most spirituall presence of God; being gathered and ordered by the Rules and Di∣rectories of men,* 1.999 and maintained by Civill and Coercive powers, not seeking the setting forth the praises of God as a peculiar people, with one consent. Now as Antichrist hath his Throne therein, and sits and swayes, as Lord and Lawgiver; so in the Assembly of Saints Christ hath set his Throne, and he alone is Lord, Head, and Law-giver of his Church, which is the point I am now upon: And all this (and more then this) I shall prove too by Prophesies,* 1.1000 Precepts, and Practises in all Churches. To be∣gin with Isa. 9.6. And the government shall be upon his shoulders, his name shall be called Wounderfull, Counsellour, the mighty God, &c. Verse 7. Of the encrease of Government shall be no end, he shall sit upon his Throne, and Kingdome to order it, and to establish it, &c. Isa. 22.21, 22. I will commit thy Government into his hand, and he shall be a Father to the inhabitants of Jerusalem, and the Key of the house of David will I lay upon his shoulders,* 1.1001 so hee shall open, and none shall shut, and he shut, and none open. The Key to let into the Kingdome of Christ is the Spirit, Rev. 3.7, 8. and where the Spirit is,* 1.1002 there is Liberty, 2 Cor. 3.16.18. and the Sonne makes free indeed,* 1.1003 Joh. 8. from hence it is, Saints are all let into one body, by one Spirit, 1 Cor. 11.13. and through the Spirit are become an habitation to the Lord,* 1.1004 Eph. 2.22. so the Keyes mentioned in Matth. 16▪ 19. to open and shut are de∣clared,* 1.1005 Joh. 20.22. to be the Holy Ghost, and thereupon whose sinnes they remit (or the Church forgives) are forgiven, but whom yee doe not, are not; that is, by the Holy Ghost, being the Key; the meaning is, during the direction of the Spirit, yee (the Church) have the Key to open and shut; binde and loose, which is laid upon the shoulder of Christ, and acted by his Authority; For he is the Ruler and Instituter thereof. Hence also in Zach. 6.12.13. And hee shall build the Temple of the Lord, and he shall beare the glory, and shall sit and rule upon his Throne, &c.

None but Christ hath this Commission from the Father to rule here,* 1.1006 Matth. 11.27. Matth. 28.18. all (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) authori∣tative power is his. Hence it is we are called continually up∣on in order to positive Precept, to submit to his Scepter, ac∣knowledge his Sovereignty, and Zach. 9.9. Cant. chap. 3.11. Psal. 2.12. and royall Prerogative, 1 Tim. 6.15. James 2.1. and onely Headship, Col. 1.1.18. and 2.19. Eph. 1.22. and 5.23. which hath been the zeale of true Churches against all Opposers. As the Apostles said,* 1.1007 Acts 5.29.31. to the Priests and others, that commanded them to preach no more Christ, We ought to obey God rather then men, who hath exalted Christ to be a Prince and Saviour; and we are his witnesses. But this will appear by and by: In the interim,* 1.1008

It is in all reason (as well as in Religion) that Christ alone rule as Head, and Law-giver,* 1.1009 seeing none but Christ was able to institute this Gospel-Church-state; therefore none but hee, is to order it; both which appears in the proofes above. Now there is not a Man alive, neither Moses, David, nor S••lomon, had understanding enough, to undertake such a taske; no nor Christ himselfe, as man meerly in abstracto, no nor all the An∣gels in heaven, onely the Sonne of God, that fetched it from the Fathers bosome.* 1.1010

First, This typified Salomon his own self (as I may say) with his own hands) Cant. 3.9. as with his own head, builds this Chariot of Lebanon, for were it left to mens wisdome or wills, what a Chi∣maera, or Monster, must of necessity be set up in the sight of all.* 1.1011

Secondly, And surely every man would abuse and beat his Brother, and bring him into the hottest furnace, that did not fall downe to his Image, and bow down to that Babel which is in his breast.

Thirdly,* 1.1012 Besides ability would bee deficient in the best of men about such a worke; so much rubbish is to be removed, that men might breake their backs, but doe no good of it; for as in a house fallen to the ground, before the foundation of it (though it be good) be found out for another super∣structure, or to build upon it a new,* 1.1013 the old heaps and con∣fusions that hinder the comming at the foundation to build upon, must bee removed, and carried out of the way, which

will cost continuall labours, and perplexable paines too; and the longer these heaps have lay, the more setled, and the grea∣ter the toyl, and the time will be to bring them off Now there is no building untill this, for then the foundation, and the building will be dis-united,* 1.1014 and the building being laid upon the rubbish cannot continue, without Christ carry away the ruines and rubbish (which have lay so long for above a thou∣sand yeers) of this fallen Church-estate of Christ (I meane so to men) we must say as Nehem. 4.10. We are not able to build. O what abundance of false conceptions! sinister thoughts! harsh censures! resolute carriages! carnall reasons! and what loud and large 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 10.4, 5. and corrupt imaginations!* 1.1015 in most men must be removed, before they can be built cleare upon (Christ) the Foundation! Now it is not by might, nor by power, but by my Spirit, saith the Lord; unlesse the Lord build the house, they labour but in vaine that would build it, Psal. 127.1.2. None but Christ by his Spirit can remove these ruinous Masses & strong holds of carnal reasonings,* 1.1016 * 1.1017 and corrupt resolutions against his Church-way, which is according to the order and Discipline of the Gospel: whence it is (as before) I am free to affirme, that none else is fit to rule, rectifie, and order in his Church, hee being Lord and Master, and onely Head thereof; he is owned as the Master, Joh. 13.13, 14. Ephes. 4.4, 5, 6. Matth. 10.24. Mat. 23.18. For

* 1.1018First, Masters may, and must have the commands of, or rather over their servants, and will not suffer them to bee their owne Masters; or to Lord it over others, or to have more Masters in his service. Thus the Saints have but one Lord, Eph. 4.4, 5. that is, Jesus Christ, who can command them (as having the Royall Prerogative) and they owe him all equall obedience in their places, and to their powers.

Secondly, Masters set servants their work, and appoint them their places,* 1.1019 so doth Christ our Master tels us where wee must worke, Mat. 21.28. and what work we must do, Mark 13.34. for though wee have all but one calling, Eph. 4.4. and are called all into one hope, yet some walk, and worke in one place of the vineyard, and some in another, as he hath appointed, and according to the gift and graces of Christ, Rom. 12.6, 7. Eph. 4.7. 1 Cor. 12.4, 5, 6, 7, 8.11.

Thirdly, Masters make provision for their servants,* 1.1020 to give them good rayment, tools to worke with, and all things con∣venient for them; thus Christ makes provision for his servants, Isa. 65.13, 14. Psal. 132.15. hee gives them their daily bread, Joh. 6.48.50. Spiritual food, and Spirituall drinke, 1 Cor. 10.4. Water of life, Joh. 4.14. Fatlings, Mat. 22. yea and feasts them with fat things, Isa. 25.9. and Wines fresh, Cant. 2.4.6. Prov. 31 6. and well refined; hee cloaths them with finest robes, and richest fashions, Isa. 61 10. Mat. 22.12. and finds instruments and tools fit for the worke hee sets them about in his building, especially Faith, without which they can doe nothing to hold, Cant. 3.7, 8. 2 Cor. 10.4. and his rule which they worke by is his Word.

Fourthly, As a Master,* 1.1021 Christ payes his servants honestly to a penny, Mat. 20.9. Luke 10.7. Christ will not keep backe the least reward, crowne, honour, or glory from them when they have done their work, yea, hee alwayes gives them some before-hand too, out of his Treasury and fulnesse, Joh. 1.14. &c.

Fifthly, As a Master, hee hath the honour,* 1.1022 name and credit of their worke, all runnes in his name, and for his ho∣nour, Mal. 1.6. Joh. 5.23. Joh. 12.26. as a Master-builder, that receives the money for all, that is wrought, though by his servants labours also, so ought we to ascribe all to Christ in praises and graces, prizing him in all things, and for all things that his servants do.

Sixthly, As a Master, hee walkes round his servants, and is a wall about them, to keep them, and defend them,* 1.1023 from those that would offend them, and wrong them; and hee keeps them off them that would hinder them in the doing the worke of the Lord which is in building, Zach. 6.4. Psal. 121.5. Isa. 27.3. Cant. 2.15. hee will suffer none to doe them the least wrong, Ps. 105.14. lest his worke should lye still, or be done negligently, Jer. 48.* 1.1024

Seventhly, and lastly, As a Master, one word from his mouth is of more force then all the Masters in heaven and earth be∣sides, therefore Christs servants would know his minde, and doe not minde what others (as reason, world, carnall wisdome,

parts, or policy of men (which are strangers to the Saints) do say, 1 Cor. 7.23. Matth. 25.9. Col. 2.20, 21. Whither shall we go from thee? saith Peter, Joh. 6.68. we would hear thee, and not to listen to the Laws and Commandments of men, Hosea 5.11. Isai. 29.13. or any other in thy work, worship, and service.

Thus we see him the Master of the work, and why he is so; wherefore his order and direction must be taken,* 1.1025 and onely his, Isa. 61.8. If we would have the building stand, and the work according to his will.

But Objection. Pauls says, 1 Cor. 3 10. as a Wise master-builder,* 1.1026 I have laid the foundation.

* 1.1027Answ. Negat. Paul sayes not, I am the Master of this build∣ing laid; but Affirmat: saith, as a Master-builder doth, so have I done;* 1.1028 * 1.1029 so that he draws onely a simile from the Master-builder,* 1.1030 and calls not himself the Master-builder; but as a Wise master-builder doth; 1. with much pains (and re∣movals of much dung, dross, filth, and rubbish, to make way) lay the foundation, well, deep, and sure, before he builds; so have I done: And as he will be sure, the foundation be of sound substance that will not rot, decay, sink, or endanger the building that is upon it; so am I sure: And as he that is a wise builder begins at the foundation, and so from thence builds upwards, and onward; and doth not begin at a wall, or window, or side, or top; so sayes Paul, I build from (Christ) the foundation, upward, and onward, which, first, I have laid (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or put into your hearts, the (prima initia fidei) fun∣damentals of truth, for others to have after to build upon; So that I began (saith he) at the foundation, not at the roof, as now many ranting Ministers do; and so do what they can, in their high and lofty strains of building; they must build down∣ward, unless they could lay a foundation in the air; which some fancy (foolishly) to themselves. And then fourthly, As a wise Master-builder, that is, one of much (if not most) experience and judgement, and of abilities; so, saith he, I do not onely lay down directions, (as I have received from Christ, 1 Cor. 11.23.) and reasons, demonstrations, and rules for others; but improve also all my experiences, skill, and labor also, and

take pains my self; with tears and prayers, day and night;* 1.1031 I lay out my strength with sweat, and swink; by practise, as well as by preaching to build you up, in the ways of godliness, and truth. And lastly, I am as a Master-builder,* 1.1032 an Overseer of the Churches of Christ, that they be in order, and be built up ac∣cording to the Rules of Christ, and that they mend what is a∣miss, as a steward in trust for that end, and purpose, 1 Cor. 4.1.

Whence you see in what sense Paul is said to be as a wise Master-builder, in and about the house of God:* 1.1033 But none un∣less Christ Jesus can be said to be the Master of the building; and we are his Servants, as I said before: wherefore Rom. 14.18. he that in these things serveth Christ, is acceptable to God, and approved of men. Next, Christ is Lord, Acts. 2.

Christ is not onely the Master-builder,* 1.1034 but the Lord over his Church and people; which is much more, Acts 2.36. Eph. 4.5. Col. 3.24. 1 Cor. 2.8. & 6.14. I shall tell you, first, how he is Lord; and then secondly,* 1.1035 what manner of Lord he is? and then thirdly, what we should be under him in that relation?

1. He is Lord by power; Lordship is properly jus in rebus,* 1.1036 & personis; a right in things and persons: Now this right is by power, principally; which (potestas est fundamentum relationis Dominii) is the fundamental of Dominion or Rule, in Psal. 66.7. and that Christ hath this power, appears, Matth. 28.18. Joh. 17.2. & 5.22.

2. He is the Lord by purchase,* 1.1037 and hath bought us at a dear rate indeed, see it Acts 20.28. we were sold (before) un∣der sin. Rom. 7.20. and are now bought again; so that Christ hath the deeds to shew; drawn up and written, and sealed with his own blood, (whilst the old was cancelled, Col. 2.14.) and his Lordship is good by Law▪ Rom. 14.9.

3. He is Lord by conquest too,* 1.1038 Heb. 2.9, 10, 14. he hath won us out of our enemies hands, Joh. 16.30. Revel. 17.14. from world, sin, death, law, hell, devil; all of us are his prize goods, by the best, and justest martial law; for he hath led captivity captive, Eph. 4.8. and we are freed.

4▪ He is Lord by gift, Psal. 2.8. Joh. 17.2, 6, 7, 8, 9.* 1.1039 Thus hath

his Father made him Heir, and given him possession of all in Heaven and Earth. This gift as from God, is a gift that takes in the bounty, bonity, justice, and mercy of God; manifested in giving us to Christ, as his rightful possession.

5. He is Lord too by election and choice, Psa. 78.70. Isa. 22.20, 21, &c. with reference to God;* 1.1040 the anointed and chosen one above all,* 1.1041 Matth. 12.18. Luke 23.35. 1 Pet. 2.4. So in Christ he hath chosen us to Christ, Eph. 1.4. 1 Pet. 2.9. And he is chosen with reference to us too, Isai. 26.13. Cant. 5.10, 16. John 20.13, 28. so Matth. 22.44.* 1.1042 My Lord! which particu∣lar appropriation implies the choice which is made of Christ for their Lord; so do all the Saints, as Col. 2.6, 7. receive Christ for their Lord;* 1.1043 i. e. A ruling Christ, as well as a Saving Christ, Jesus the Lord,* 1.1044 2 Cor. 4.5. Now election is the proper act of free-will, whereby we would chuse one above all others, Cant. 6.3. to which there must be a concurrence of knowledge, and desire; by the first, we judge him to be fit, preferred above all, and in himself to excel all; and by the latter, we are made to long after him above all; and to choose him before all, both these are expressed by Paul, Phil. 3.8. saying, Jesus my Lord; though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul:* 1.1045 But all these ways Christ is Lord.* 1.1046

2. In what manner is Christ called Lord? what kinde of Lord is he?

First, He is an Independent Lord; for he depends upon none, [answer 1] but all depend on him, Psal▪ 89.27. Dan. 2.21. He is Lord Pa∣ramount over all,* 1.1047 and above all, Phil. 2 9. Eph. 4.6.

* 1.1048Secondly, He is a Spiri••ual Lord, reigns within as well as without, in the hearts and consciences of men, 1 Cor. 12.3. 2 Cor. 3.17. Matth. 22.43.

* 1.1049Thirdly, He is a most excellent Lord; excelling all in their own excellencies of wisdom, power, prowess, prudence, valor, vir∣tue, beauty, righteousness, Jer. 23.6. Heb. 1.8. And in whatso∣ever a Lord should have, or be. Psal 148.13.

* 1.1050Fourthly, He is an universal Lord over all the world, Dan. 7.14. Matth. 21.3. living and dead, Rom. 14.9. Over all his Church, Eph. 4 5. And yet a peculiar Lord to every Church and Soul, as appears before by choice.

Fifthly, He is an alone Lord,* 1.1051 Mat. 23 8.10. Psal. 148.13. Isa. 63.3. and Isa. 2.11.17. without any other Vice-Roy or Lord-deputy, and he will not allow any to usurpe his place, or power; or to arrogate this over any of his Saints in his Church,* 1.1052 Mat. 23.10. James 3.4. for hee alone is Lord Chiefe-Justice, Joh. 5.27. and his Lordship is Royall-Prerogative, for brethren are all equall; it is the evill servant that lords it over his fellow,* 1.1053 and beats him, and takes hold on his throat, but Christ will issue out his warrants against him with a Habeas Cor∣pus, &c.

Sixthly, Hee is an Eternall Lord,* 1.1054 and cannot be displaced or degraded, Isa. 9.7. Heb. 12.27. yea all changes, alterations, and downfals of other Lords doe rather ratifie and set him up surer, then damnifie or weaken his Dominion, hee shall reigne for ever. And thus wee see what manner of Lord hee is. [vse 1]

Vse 1 Well then, if this Lord be thus Lord, Then let us see the Churches and Saints happinesse, they have not many,* 1.1055 but one onely Lord; so all Saints are fellow••subjects to this one Lord: Had wee many Lords▪ wee could not misse many miseries, and slaveries, for divers Lords have divers Laws, and divers Lusts, divers Minds, divers Wils, and divers Ends; and all would breed divisions, and distraction, and destruction, but this one Lord hath but one Law, which is a Law of love, the new Command (as wee shall shew in the third Lib.) which breeds, peace, joy, grace, and union. O happy are the servants of this typified Solomon; 1 King. 10.8. 2 Chron. 9.7. who are at peace in liberty and joy; whilst all others (poor soules!) have hard Lords to serve in a most miserable Babylonish bond∣age, and Antichristian slavery.* 1.1056

Vse 2 The honour of the Saints and glory of the Church is, Eph. 5.27. to have Christ their Lord and Ruler;* 1.1057 if it were an honour to be servants to Solomon, 1 King. 10. then a greater then Solomon is here. See Isa. 43.4. Acts 13▪40. John 5.44. they have their honour from above, which is (ad se ab aliis) more then a praise (which consists in words) yea, more then a Glory (which consists in the good opinion of them) and yet Christs is a praise and a glory to them, but he is more; and yet

hee is our honour Joh. 12.26. and advances us, and all his Saints and servants to the dignity of Kings, and Princes, and Crowns,* 1.1058 Glory, Rev. 1.6. hee cannot want preferment that serves in Christs-Court and Kingdome, 2 Pet. 1.17. Whilst it is most ignoble, and basely dishonourable to serve the Beast.

Thirdly, By this Lordship of Christ, Saints are let out (at large) in their duties to God and men (so far are they from being embondaged,* 1.1059 that) they are loose and at Liberty within the Kingdome of Christ (but not beyond those bounds) hereby what a bond of unity is this? (as appeares, Eph 4.3.5.) to make the Saints one (though they be of severall measures,* 1.1060 statures, judgements, heights, enjoyments, &c. yet) when they remember they have all but one Lord, equally, and the same: How doth this whet their zeal? and strengthen their hands and hearts for the truth? when they come to contest together, Jude 3. and against opposers to be unanimous?* 1.1061 Phil. 1.27. considering they all serve one Lord and Master; what delight will they have in one another? how they will encourage one another to be faith∣full? and industrious in serving of their Lord? how ready will they be to vindicate one another? and honestly and justly to take one anothers part against Opposers?* 1.1062 remembring they bee all fellow-servants; how earnestly will they set up∣on a fellow-servant with arguments and reasons? Scripture-proofes? and reproofes? and in the power of the Spirit speak home to such, as are ready to be lead away with lusts? and enter into the service of other Lords? whether of Pope, Prelate,* 1.1063 Councels, Class••s, or whatsoever, that would rob Christ of his right? yea how seriously and assiduously do they demonstrate to others (that are not yet in this service) ••he singu∣lar soule-advantages which are to be had hereby?* 1.1064 yea what a Bar is this to bolt sinne and Sathan out of doors (as Hos. 14.8.) when wee consider who it is we serve, and whom we are un∣der? then say wee, what have wee to doe with Idols! lust? pride? drunkennesse? malice? vanities? traditions? or any such trumperies? For hath not the Lord (or Ruler) forbid us these? are we not under his command: Come, Lord Jesus doe thy office! other Lords would faine rule and ride over

us, but come! thou King! Away Sathan! avaunt, thou vile lust! downe with these proud Lording Prelates, for I am under Christ! I am in his Church and Kingdome; I am under grace! and redeemed by the blood of Christ from all false wayes! worships and vaine conversation? Therefore I will obey him, and hearken to him what hee saith, who is the (alone) Lord of his Church and people, and who is the best, truest,* 1.1065 and most absolute Independent. He hath the most reason to rule me, and therefore it must needs follow, that I have most reason to obey him, Vbi est propria & specialis ratio Dominii, ibi est propria & specialis ratio servitutis.

Lastly, Christ is the (alone) Head of his Church and people, without any other,* 1.1066 Col. 1.18. and 2.19. Eph. 1.22. and 4.15. and 5.23. neither is any joyned as Partner with him in this [reason 1] worke of ruling or medling with the order of his owne, * 1.1067 or his Fathers Kingdome. But first why he is called the head, and the Church his body.

First, Because the Head and Body (being united together by the necke) make up the whole person, so that Christ as the Head makes not up the whole Christ; but he as Head, his Ordi∣nances and spirituall administrations as the Necke, and his Church and Saints embodyed together as before, and united to the Head by the necke, as his Body; all these together make up a whole Christ, which is yet (doubtlesse) a great mystery, and few there be that finde it out, Epes. 5.32. The worke of former ages (since the Mystery of iniquity began to cover the earth, and be in the full) hath been to know Christ in part, viz. Christ as the Head, which hath lay long obscure, and is not yet re∣vealed to many (even of the) religious, and learned men; much more obscure and undiscovered is this whole Christ, the Head and Body, who will ere long appeare as himselfe in the riches of his glory, and brightnesse of his Gospel, and the Saints shall know him compleatly, as Head, Necke, and Body, by one Spirit: And not covet to know him in part, as Head, or as Body (viz. his Churches) the worke of this age, but altoge∣ther. [reason 2] * 1.1068

Secondly, The Church of Christ is called the Body of Christ, by similitude taken from the natural body of man, which according to

the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called (as hee is in himselfe with∣out the Saints) the Head of his Church by similitude taken from the Head of a man, in which wee have severall considerations set before us; As,

* 1.1069First, In ordine. The Head is the highest, and the primest part of the Body, and yet for the use of the body is but a mem∣ber, though most eminent, and above all the rest. Hence is it that every Principium, or beginning, is called the Head of a thing, as Ezek. 16.25. Isa. 18.4. and 51.20. Thus Christ is (secun∣dum propinquitatem ad Deum) exalted above all others, and is the Well-head to supply others with the streams of Life, and with the flowings of grace,* 1.1070 Rom. 8.29. he is become the Head of the corner, the top of all, Coloss. 1.18. and yet (though the Head of his Church) for the use and advantage of the body, hee is, I say, but a member and a brother, Heb. 2.12. though the first-borne, highest, and above all.

* 1.1071Secondly, In perfectione. The Head is the seat of the senses, the beauty of the body, the grace of the man, and the most ho∣nourable of all, Isa. 9.8. Christ is such a Head (quantum ad pleni∣tudinem omnium gratiarum) in whom all fulnesse dwels, as Col. 1.18. and 2.9. he is the Head of the Body the Church,* 1.1072 vers. 19. For it pleased the Father that in him should all fulnesse dwell, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) So Joh. 1.14. Col. 2.9.* 1.1073 Christ is the seat of all excellencies and senses of the body, viz. his Church, hee is (as the Head) the honour, and grace of his Body, as a Husband is the glory and grace of his Wife, Ephes. 5.23. He is the King in his beauty, Isa. 33. the beauty of his Body, their crowne and glory; therefore this Head is of Gold Cant. 5.11. yea (in Heb. Cethem) of the finest, and fairest gold. There may bee other Heads, brazen-heads, but none of gold, but Christ in whom all ami∣ablenesse and perfection dwels.

* 1.10743. In virtute. The head hath an influence upon the whole body; every Member is beholding to the head; for our sence, motion, life, and influences, are all from the vital spirits, and powers seated in the head;* 1.1075 and from thence are com∣municated to the body. For were the body headless, it would be senceless, motionless, and lifeless; such a head is Christ

(virtute influendi, vel intrinseco influxu) to the Church (his Body) and to every Saint his Member; whom he feedeth with divine influences and spiritual incomes (those very vital spirits) which are seated in Christ are communicated to the Saints. Rom. 8.11. For of his fulness. Joh 1.16. We receive;* 1.1076 and the whole body is filled by him, as Eph. 1.23. Whereby we become spiritually sensible, moving, and living. And without him for our head, we have not this life, sence, or motion; so that the Church is maintained and preserved by sweet influences and virtues from Christ her head; and so is every Saint and Member. It is this head that giveth grace,* 1.1077 life, strength, light, righteousness, love, wisdom, judge∣ment, divine reason, and understanding, and whatsoever is in the head; we receive all from him, and without him can do nothing, Joh. 15.5, 7.

4. In gubernatione. The head is the governor of the body,* 1.1078 and Governors are commonly called the head of the people, Josh. 11.10. Judg. 11.8. Deut. 28.13. Psal. 18.43. So Saul was called the head of Israel, 1 Sam. 15.17. And thus is Christ the head of his Church, Col. 2.10.* 1.1079 To rule and govern her, Isa. 9.7. & 22.21, 22. A Governor is one that orders, acts, and moves those whom he governs into their proper use, and end: Thus doth Christ govern his Church, and every particular Member, making them act to the end, and in that use they are appointed for; as Rom. 12.5, 6. 1 Cor. 12.11, 12, 18. And as it pleaseth him,* 1.1080 the Marriner that is Master and Head of the Ship steers and rules it to what Haven, and in what rode he pleaseth; For in this Head,* 1.1081 wisdom is seated, which is (cognoscitiva & directiva) execu∣ted both by a knowing and directing property, and ability, whereunto the Members are become subject.

5. In sympathia. The head hath a fellow-feeling with the rest of the Members of the Body,* 1.1082 and is a fellow-sufferer with them in their afflictions: If the finger but ake, and the toe be but trod on, the head is sensible of it, sadded for it, feels it, complains of it, and looks after it; such an Head is Christ; and to hurt the least of his little ones, the meanest member, is to hurt him, and to make him complain; to

slight, and slander, cast off, or contemn them, is to do so to him, Luk. 10.16. Matth. 25.45. For, as much as ye did not help the least of these, you did not help me (saith he) and for as much as you persecute these, you persecute me, Acts 9.4, 5. Christ takes all to himself, and is partner with the least of the Saints in all their sufferings, Isa. 63.9. There∣fore said Gadius Martyr, Abate nothing of my torments, for it will be to my loss▪* 1.1083 go on! Christ is my partner, &c. Our eyes are in this head, he hath ears to hear for us, and tongue to speak for us, (he is our advocate with the Father, &c.)

6. In sanitate. The head being well and sound, the body is safe,* 1.1084 and out of danger, as long as the head is above wa∣ter, the body cannot be drowned; as long as the head is well setled,* 1.1085 the body is so too. But if the head be lost, the body is lost; if the head be unsetled, disturbed or distracted, no wonder the body is so too; and every Member acts distractedly and disorderly, and runs at random; for the Governor is not at home, when reason is exiled: Hence men become mad, and unsound, and unsetled; (insania dicitur per corruptionem sanitatis.) Christ the head is in good health (though many Members may be sick and weak) and so long the body will live,* 1.1086 and without danger; we are safe in Christ, and sound in him our head: Hence he is, Cant. 5.11. the head of gold, (in Hebrew, Paz,) i. e. solid gold: Saints have a solid head;* 1.1087 but the reason why many run a madding after monstrous errors, traditions, unsound opinions, and fopperies is,* 1.1088 Col. 2.19. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. not holding Christ fast, and keeping him close with all their strength.* 1.1089 For it signifies, a strong and stedfast retention and apprehension of Christ, against all opposers whatsoever, their loosing or laying aside, this head, and living in, taking from, and acting by an unsound Head, a toxicated brain, a Creature-principle and ruler. (Hosea 5.21. Ephraim was broken) I say, this is the reason many are lost, that do they know not what, and worship they know not whom; and go they know not whither, but run into all manner of madness: This the Saints do not, that hold fast Christ, their Head.

7. Lastly, As hairs grow upon, and from,* 1.1090 and in the head, and are nourished by, and hang upon the head, and are an ornament to the head; even so are the Saints, (as the hair) and Christ as the head, Cant. 4.1. & 5.11. By much more I might amplifie it; and I shall now apply it.

First, Learn the unlimited and everlasting advantage the [vse 1] Church and Saints have from Christ their head;* 1.1091 A little help to which lesson hath been already offered to you, and laid before you: How from Christ (as he is head) she de∣rives all her excellencies and enjoyments, which I shall not insist on now; but,

Secondly, The Church and Saints have but one head: [vse 2] Now by Church, I mean all Saints,* 1.1092 under all Forms and Ad∣ministrations whatsoever, past, present, or to come (which are all but one body) Eph. 4.4. Rom. 12.45. 1 Cor. 12.12, 13. Therefore must have all but one head; that body which hath more heads then one, is a Monster; nothing is clearer in Scripture, then to prohibite the plural, 1 Pet. 5.3. and to preach up the singular, Psal. 45.11. Eph. 1.22. and single head, viz. Jesus Christ, Eph. 5.23. Col. 1.18, &c.* 1.1093 How dare men make choice of any other head? or (which is to set up, the Creature in the room of Christ?* 1.1094) A head of brass, in stead of the head of gold? Have not these men hearts of brass, and foreheads of brass? They will needs have men to play the part of Lords over Gods heritage, to lay down Directories and Rules of their own make, and Cannons (very dangerous, charged full, and rammed home and hard, to the very mouth) of their own constitutions, and in their own construction. How loth are Lord-like Mi∣nisters, Magistrates, (or Prelatick tempers) to admit Christ, the absolute Lord,* 1.1095 and Soveraign (without any Vice-Roy) in matters of Religion? who is so, (and will and shall be so, whether they will, or no) by decree from above, Psal. 26.7. passed in the councel of Heaven, for all eternity, Dan. 4.34▪ 35. Isai. 9.6, 7.

This lesson hath been above a thousand years in learning;* 1.1096 and yet how many are marvellously (and I fear, I may say willfully) ignorant of it; always learning, 2 Tim. 3.7, 8. yet

never learn it,* 1.1097 in the sound knowledge of the truth; but as Jannes and Jambres withstood Moses, so do these resist Jesus Christ; as if he took too much upon him (but they shall know they take too much upon them▪) It goes to their gall to get this by heart, that Christ is head, yea, and onely head, without any other primary, or secundary Vicar, or Vice-Roy. In this particular you may obviously eye and spie out a dif∣ference betwixt Christs Church and Antichrists,* 1.1098 who stand out at a distance in this: For

First, Antichrists hath men to be their Governors, and are led by the laws of men, but Christ is the Head, Ruler, and alone Leader of his Church, by his Word and Spirit.

Secondly, The false Church hath its government on the Creatures shoulders; as on Pope, Archbishops, Prelates, Classes, or Synods, &c. But the true; onely on Christ, Isa. 9. Zach. 9.12. To bear up this Ark, and others are for∣bid.

Thirdly, The false Antichristian brazen-faced Church hath even a head of brass;* 1.1099 but the true hath onely a head of gold, Cant. 5.11. And

First, This head of brass brings into his false Church-state by force and fraud (non verbo sed ferro,) but this head of gold wins into his, by his Word and Spirit, in love and sweetness, making them a willing people in the day of his power.

* 1.1100Secondly, This head of brass brings in iron signs, and fatal instruments to keep men under him; and seeks secular power,* 1.1101 to keep up, hoise up, and authorise his beaten and iron precepts, and commands; but the head of gold by his own golden authority prevails, without asking leave of any other Civil or Ecclesiastical powers whatsoever.

Thirdly, This head of brass is of a mixt principle, Jer. 6.28. and is best pleased, with a mixt company: Hence are so many godless, hardned sinners, subjects in his dominion; but the head of gold is of such a principle,* 1.1102 that none will serve him, nor will he that any should worship him; but the precious separate from the vile, the pure from impure, and visibly unholy, Jer. 15.19. Isa. 60.21.

Fourthly, This head of brass (which is black within,* 1.1103 though it shines without) accepts of a meer outside ap∣pearance, and verbal confession of Christ; let him be as black as Hell within, so his words be good, and he look like Heaven without, it is enough to answer his principle. But this head of gold (who is better within, then without) would have all his like himself; all glorious within, Psal. 45. as the curtains of Solomon, Cant. 1.5. being born of God; for what is of flesh is flesh, and what is of Spirit is Spirit, Joh. 3.

Fifthly,* 1.1104 This head of brass hath members and officers of mettal like himself; and of no better principle, if so good, (for some are iron and clay) who act according to their own natural principles, or points, &c. But the head of gold hath members and officers qualified with his own Spirit, and ex∣cellencies, and filled with his own fulness, Eph. 1.23. and par∣taking of his own divine nature, 2 Pet. 1.4. Christ and his Spirit are the Officers in Christs Church, and none other, any further then Christ and his Spirit dwells in them, and acts them; so that then it is not they, but Christ rules, or∣ders, directs, disposes, or dispenses, &c.

Sixthly, This head of brass hath an ill-savor,* 1.1105 Joel 2.20. and all his doctrines, traditions, and discipline, sent strongly of himself; so that whosoever handles them, their hands will smell of the brazen head; therefore beware of their leaven, &c. But this head of gold, and all his ordinances, doctrines, laws, and discipline, are of a most sweet and preti∣ous savor, Cant. 1.3. 2 Cor. 2.14▪ 15. Eph. 5.2, &c. As oyntment poured out.

Seventhly, This head of brass,* 1.1106 seen and observed by him∣self, makes a rich, rare, and amiable show to most men; but when he comes to be compared to the head of gold, he falls, and then looks like himself, viz. dull, dead, black, earthly, filthy, and unfit for to be a head (or foot) in Christs Church.

Thus in these days, his doctrine, and devices, traditions, and trumperies, being brought into the light, and com∣pared with the truth, can no longer triumph, but must fall

before this head of gold; who excels him as far, as light darkness, good evil, and as Heaven excels Earth; although before this he fetcht in many to him, from far, and sat in glory and majesty, exalting himself above all that is called God, 2 Thes. 2.4. But now he is to be destroyed by the bright appearance of this head of gold, 2 Thes. 2.8. that is, he is to be rendred useless and uneffectual, as before in the Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1107 and he shall weaken him, or break his strength, or glory, he shall lessen his lustre, and make him forlorn, and loose his pride: No∣thinging him by his spiritual appearance, and in the bright∣ness of his presence.

* 1.1108Eighthly, This head of brass is the work of mens hands, and but of mans Creation, and must be broken to shatters, Psal. 29. this Image must fall, Dan. 2.32. But for the head of gold, the headship of Christ, the gates of hell shall not pre∣vail against him,* 1.1109 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the powers of hell, the policies of hell,* 1.1110 the very strength and force of hell, shall be set against him, but to no purpose; for of his government there shall be no end.

Thus I have cursorily set before you a vast difference be∣tween a false and true Church-state, from the Heads; the one being of mans make, and the other of Gods appoint∣ment, Psal. 2.6. All things are to be put under Christs feet, and this head of gold shall wear a crown of gold,* 1.1111 for ever and ever, Heb. 2.7, 8. Therefore it is that Kings, Crowns, King∣doms, Councels, Classes, and Synods, National Churches and States are shaken, and shall be shaken, that the Kingship of Christ, which shall never be shaken, Heb. 12.27, 28. may remain for ever.

Thus you see how false Church-states are but the habita∣tions of Antichrist, built up by men; but the true ones are built up by Christ, Zach. 6.12. and the habitation for his presence and honor to dwell in, Eph. 2.22. 2 Cor. 6.16. Wherefore Friends! beware! beware of brazen faces! that have the face to cry up that Head, which you have heard of! These are those that consult to cast Christ down from his excellency, and delight in lies, Psal. 62.4. Such brazen heads

fall (by thousands) short (yea, by millions of myriades) of the orders, excellencies, perfections, plenitudes, virtue of in∣fluence, Government, Sympathy, health, and soundness of this true Head of the Church. viz. The head of gold. But now,* 1.1112 who be such heads of brass?* 1.1113

First is, that head of brass, the brazen-faced Pope (al∣ways brought up in Brazen-Nose Colledge) he was the first,* 1.1114 that had the face to prefer himself general-master of the Church; Lord, Head, and Law-giver.* 1.1115 There was no such thing from the beginning, but by little and little, and as am∣bition, and base thirst of ruling began to rage, the care of Christs Church began to asswage; and then, we shall finde, first began to be given to one man the name of Bishop, (a name common to all Ministers of Christ,* 1.1116 Acts 20.28.) who was chose by the rest of the Ministers and Elders to be (as it were) Consul in a Senate, or as a speaker in the house, and which was to be for the time being and present, upon ur∣gent occasions, to sit as Chair-man: And though he had (the honor) the name, yet no more authority, nor voice, nor determination then any other; he had no negative power or voice, which all lordly spirits pretend unto. The next step after this, was, by reason of the paucity and poorness of Mi∣nisters and Overseers; and by reason of the rigor of hot persecutions, the Church was neglected, and Bishops (so cal∣led) or Ministers grew most ignorant, and very few to be ••ound fit for Church-affairs as Overseers; and of those very few, most of them unlearned, and very blinde and dumb, and so idle, that they regarded not the Church, and let things go how they would. Then began the care of one Church to be given up to one more then to any other, and then did one take the most charge of Church-orders, Ordi∣nances, and Discipline,* 1.1117 which occasioned him to hoise up his ambitious sails to be filled with honor. And so it began to be a perpetual and continual course and office, which was onely for a time at first (and that upon necessity too▪ in times of persecution) conferred upon one and so all began to be guided and governed by one, mans authority; and no more by joynt consent, concurrence and votes, &c. of the whole

Church and Brethren, as was wont to be before, Acts 15.22, 23.

And after all this the veil of ignorance grew thicker, and darkness, yea, gross darkness over-spread the whole Canopy; so that scarce an able understanding, discerning Minister, or sit Overseer, was in a whole City, Town, or Province, to be had or heard of; and yet fearful Tyranny, and troubles the Saints (poor, scattred, scorned, dispersed, and despised peo∣ple) were then under.* 1.1118 Whereupon all the Churches that were in one whole Province, were (by those times) brought under the subjection of one man; and so called his Diocess; and that man the Bishop of that Diocess, and then he shook off the care and charge of one particular Congregation or Parish-Church,* 1.1119 pretending the over-sight of many; So that ever since the office of a Bishop hath been by such, left; and their ambition hath been great, to be great, and to get honors.

Thus it came to pass the Authority of the whole Church, and power by Christ committed to the whole body, was u∣surped by one man; who sat as a god in the Temple of God, ruling and reigning as he list (until of late in England these lords were laid in the dust, which is eminently ominous to the Popes.* 1.1120) But ambition still growing bigger and bigger (as a bladder which the devil had the blowing up of) being filled with sulpherous breath and bottomless pit-smoak;* 1.1121 these Bishops climbed yet higher,* 1.1122 till there came to be Archbishops and Metropolitans, and Primates to rule whole National Churches, in the whole Nation. After this the whole world, or the Church (as they called it) all over the world in all Nations and Kingdoms on the Earth, must be governed by a Quadrumvirat, i. e. Four Patriarks, who had the charge of all the world; but yet not being high enough, up gets the Pope by those stairs,* 1.1123 and saucily leaps upon Gods throne; And so this Brazen-head, or Brazen-faced Antichrist proud∣ly came to sit in the Temple of the Lord, as 2 Thes. 2.4. Here you have a true history of his rise, I doubt not but ere long you shall have as true a history of his ruine. He is already be∣gun to fall (here) as he began to rise by Bishops, Archbishops,

Primates, &c.* 1.1124 And this is an honest Narration of the Church-confusion in times of persecution, and of the crowd∣ing out of all other Church-officers and offices (as I shall shew if the Lord please in the third Book) and of the stating and starting up of Pope and Prelate, upon Gods throne. I shall refer you to 182. page of Cartwrights Eccles. Discipline, Printed Anno 74. wherein you have the Story at large. But after the Pope who called himself Christs Vicar, ever since to this hour: after, I say, him, who taught the poor people Psapho-like, to cry him up for a great god, follows,

Secondly, Next a General Councel or Synod,* 1.1125 who usurps the power and authority of Christ, and his Church; they set down Laws, and laying injunctions upon the Saints, they bid and forbid, command, and countermand as they pleased; to make themselves Judges and Commanders over consciences; and to determine, approve, and appoint what (as they ac∣counted) was truth, and what was not.

Thirdly, But this head of brass became also too hard a Task-master, and kept the people of God in grievous bondage.* 1.1126 Then after that, starts up the Arch-Bishop, and he Lords it over the Bishop, the Bishop over the Deane, the Dean over the Arch∣deacon, the Archdeacon over the Parish-Minister, and the Parish-Minister over the people,* 1.1127 and what a slavery were poore soules in then? The Prelate sate then in his magnificentiall robes in pompe, like a little God, and petty-Pope) in his High-commission-Court; but as Hierom sayes,* 1.1128 in Tit. & in Epist▪ ad Evagium. Non divina authoritate unum aliquem Pres∣byteriis esse Praelatum, qui dicatur Episcopus,* 1.1129 &c. sed humana con∣suetudine; and this is not by divine right, or authority, but ha∣ving a custom up; they cannot, or they will not let it goe downe, but it grows higher and higher, whereby the order and authority of Christ is cast by, and their Lord-like, and their tyrannical Ruledome set up, and so it is they came to reigne. This, sayes Bullinger, Blessed Jerome speaks,* 1.1130 not of the Roman Hierarchy, as of every Bishop, or any one whatsoever he bee, that will take to himself power over any Church of Christ,* 1.1131 or that does domineer over any Congregation; for (ab antiquo) a Minister and a Bishop, a Preacher, and a Prelate (so called) had

one and the same honour, dignity, power, and authority, yet next to this proud Prelate.

* 1.1132Up starts an Assembly of Divines (as a Councell did next the Pope) to be Christs Vicar too, and he is another head of brasse, as bold as the former petty-Pope to impose Lawes, and penalties: these have usurped power over Christs Church too, they deliver their dogmata, and breath out their senses and sentences with wild-fires about their eares, that swallow not their Judgements and Lawes by whole sale, and in the lump. Such Synods who have challenged to themselves a potestatem ju∣ridicam) a Juridicall power over the Saints, as to inflict punish∣ments, to binde up consciences to their Cannons, Directories, or Conclusions,* 1.1133 and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines; so that they have been too brazen-faced and bold. There is no precept for Sy∣nods, said Dr. Whittaker; but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject, as also to the third book of his Treatise,* 1.1134 and to Lib. 2. wherein I hope, all objections I meet with, that pretend the necessity of this (usurped) power, are answered; but,

Another brazen-head that takes the same course in usurping Lordship,* 1.1135 is the Ruling-Classes: O! what a Platonian Metempsuchosis we meet with? these all breath by the Popes soule! O mystery! Mystery! Mystery! of Iniquity! under a new name, this is but the old head of brasse! only furbished up in a better forme for ap∣pearance! It was the Assemblies vote (very like, and good reason for it) That it is lawfull and agreeable to Gods word, that there bee a subordination of Congregational Classical Provincial, and National Assemblies for the government of the Church, &c. but how prove they that? from Mat. 18. Goe tell the Church, &c. very well proved: then the Church is meant the Classes (this is a Doctrine for Asses) and is indeed agreeable to the Scottish word of God,* 1.1136 but not to our word of God. This is proved, (saith Mr Dell) as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights, the Sunne to rule the day, and the Moon the night; the Sunne is above the Moone (sayes he) therefore the Pope is above the Emperour; so doe the Assem∣bly prove subordination (very well for an Assembly) but wee

may say as Isa. 26.13. O Lord our God!* 1.1137 other Lords have had dominion over us, but (now) by thee onely will wee make mention of thy name. What is this National Assembly? but Arch∣bishops multiplied? what is their Provincial, but Bishops mul∣tiplied? their Classical, but so many Deans? or Deans mul∣tiplied? their Congregational, but Prelaticall Ministers multi∣plied? and is not this of Brazen-head-Colledge? and beat out upon the Popes Anvil? Well, I might shew what un∣savoury fruits there are that grow upon this Bramble of Rome, and what corrupt poysonous Cankers are plucked from it; but for that I refer to the third Book of this Treatise, onely I must say that such Plants as these (which are not of the Fathers planting) must be rooted up, Matth. 15.13. and shall con∣clude with honest Bullinger,* 1.1138 De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacro-sancto Evangelio, & indubitatae Apo∣stolorum doctrinae, quae tollit omnem primatus superbiam, fideléque no∣bis ministerium, & ministerii aequalitatem humilitatemque commen∣dat, &c. Let us keep close to the word of Christ, and the undoubted doctrine of the Apostles, which doth cast downe this doctrine,* 1.1139 and suppresses this pride and Prelacy, pressing humility, and equality without subordination, or superiority;* 1.1140 but that hath been offered before in Chapter 8. I doubt not but the irrevocable, and ir∣recoverable downfall of these brazen-faced Idols, is hard by, let us wait but a little while, and he that shall come, will come, and then as, Hos. 14.8. Ephraim shall say, what have I to doe any more with Idols? I have heard the Lord, and observed him, &c. i. e. him, who is the Head of gold.

But before I finish this Chapter, let us be content with this Head, viz. Christ alone, and be very cautious of medling with secular powers (who have their secular ends) in Church-matters; for though all Popish and Prelatical discipline calls for the sword of the Civill Magistrate to support them; yet this doth not, only for the sword of the Spirit; for the weapons of our warfare are not carnall. There is no need of forcing power, as appears in Chapter 11. for Christ bids his Disciples, Goe, and teach, but never to offer violence; so sayes Chamier, Ea est Ecclesiae natura, ut nusquam magis requiratur persuasio interna; nam ad fidem nemo po∣test cogi invitus, &c.) That the Church of Christ is of such a con∣stitution

as necessarily requires inward perswasions and workings upon the spirits of such, as enter, or are in. No man can bee (well) against his will forced to the faith,* 1.1141 for God wil bee worshipped with the whole heart or will; and hypocrisie (which Coercive powers drive into) is detestable and odious with God: wherefore in the order and government of the Church, this ought to bee the bent and scope, viz. to win into the Church by spirituall perswasions;* 1.1142 and those that are so called, are to bee so kept in, and continued, i. e. not by violence but as voluntary. No such thing as Secular Magistrate to make men bee of any Religion, or to compell any to the faith; that was of force, or in date three hundred years after Christ.* 1.1143 And it was such a thing, saith Zuinglius as Christ alwayes set far from him, at a di∣stance, as if it did not appertaine to him, nor his Kingdome to meddle with, viz. with the worlds jurisdiction, or power, as Luke 12.13, 14. Who made me a Judge, or divider over you? who?* 1.1144 not the world; therefore he would not intermeddle (though sought unto) with secular Government (which hath ever secular ends;* 1.1145 for then Religion must dance attendance to policy, and what is that (saith one) but to set the Asse upon Christ, not Christ upon the Asse. This worldly policy (saith Luther) would ruine Religion; yet Christ is made a Judge,* 1.1146 Jo. 5.22. but his Judicatory power is not of the world, nor as the worlds;* 1.1147 and by this he would teach us not to intro∣duce Powers so improper to the nature of the Church into the Church, which must needs act, and be executed in tyranny then, because they are quite out of their owne Orbe, and then they are Phaeton-like, destructive: For the Church is called not of the world, though in the world.

In Constantines time (when the Church it is said was lulled in his lap) whilst the worldly powers were the Churches servants and friends; yet Constantine would not come in as a civill Ma∣gistrate to compell any man, but absolutely forbids it in his Letter to his subjects in the East: Let no man (sayes he) bee grievous one to another, but what every man thinks to bee best, and most the minde of God, that let him doe, but be sure they live holy, and walke as children of light, without malicing or menacing one ano∣ther; and he concludes thus; For there is a great diversity between

voluntary and forced Religion; but this will lie before us in the Second Book. Onely this note, that this head of Iron got in by the Apostacy, and ever since the Churches (so called) or rather the Popes and Prelates have had a dependency upon worldly powers, whereby they have been,* 1.1148 and shall be both undone to∣gether, and their fall shall be great, Rev. 19.18, 19. which the great hand of God hath already given earnest of (as is season∣ably observed in my Lord Cromwels Letter from Dunbar, pag. 11.) and sayes he,* 1.1149 It is worthy consideration of all those Mini∣sters that do take into their hands, the instruments of a foolish Shepherd, to wit, medling with worldly policies and mixtures of earthly powers, to set up that which they call the Kingdom of Christ, which is (indeed) neither it, nor if it were, would such means be found effectual for that end; and they neglect, and trust not to the Word of God, the Sword of the Spirit, &c.* 1.1150 But be∣sides these Letters, we shall finde after Constantines time too, That Civil Magistrates (as such) had no right of Vmpirage (as Master John Goodwin sayes in his sixteenth Quaere) in matters of Christian Religion, which appears Proof-sure, in Ambrose his thirteenth Epistle to the Emperor Valentinian, who saith, When did you hear, most clement and kinde Empe∣ror, that Laicks (Laicos judicasse in causa fidei?) were Judges in matters of Religio••? or ever censure in matters of faith, &c. So that it seems (then) they were accounted very incom∣petent Judges. And why not now? Unless that new in∣vented inference be of force sufficient to carry away the bell, that follows,* 1.1151

Object. Job, saith in Chap. 31.26, 27.* 1.1152 If I beheld the Sun when it shined, o•• the Moon walking in Brightness;* 1.1153 And my heart hath been secretly enticed, or my mouth hath kissed my hand: This also were an iniquity to be punished by the Judges, &c. Hence say some, Job teaches, the Judges of the Earth are to meddle in such matters.

Answ. I shall easily demonstrate,* 1.1154 that this Text teaches us not a tittle of Civil Magistrates Power; and then secondly, That it treats not of their Power in Matters of Faith.

1. And first, We shall finde, both by the Text it self, and by the words going before, and following after, that Job

speaks of God, the great Judge; (or if you will have the Hebraism, Judges, and Judge of Judges) and not of earth∣ly Judges;

[reason 1] Reason 1. Because the Hebrew is too pondrous for earth∣ly powers,* 1.1155 and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of great weight; and so Shaphat is as much as to say, One judging and doing right in all causes, which earthly Judges and Powers cannot do: viz. In such cases as are the Ablative to them, being out of their orbe, beyond their sphere, and too high for the princi∣ples of secular powers.

[reason 2] Reason 2. But for more satisfactions sake, see verse 2, 3. Is not destruction to the wicked,* 1.1156 and a strange punishment to the workers of iniquity? Doth not God see my ways? and count all my steps? &c. So come to verse 14. If I have done thus, and thus, sayes he, What then shall I do when God riseth up? and when God visiteth, what shall I answer? So in verse 23. For destruction from God was a terror to me, and by rea∣son of his highness, I could not endure. So he comes to the Text, If I have been so covetous to make gold my God, verse 24.* 1.1157 (If I have been so Idolatrous as to worship the Sun, or the Moon, verse 26. If I have been a Hypocrite, or if my heart hath run a whoring from God, and hath secretly sinned, being inticed thereunto by idolatry, or the like; and my mouth, and my hand hath consented, and agreed together; contrary to my open and apparent Profession; as those that of old kissed their Idols, 1 King. 19.18. Hos. 13.2. or else reached out their complementing hands to the Idols of the Sun or Moon,* 1.1158 and then put their hands to their mouth in sign of honor and homage. But if I have done so, will not God judge it? Or were it not an offence for God to judge? Heinous and abominable, and against a high God. And for this kinde of Exposition,* 1.1159 vide Diodate, Calvin, Arias Mon∣tanus, with many others: Besides, see the following verses, verse 35. O that one (the Judge) would hear me! Behold, my desire is that the Almighty would answer me, verse 37. I would declare to him my ways; and as a Prince (not as a pri∣soner) would I go near him. All these Scriptures are of

force and power to prevail with my reason, and to arrest my understanding, that this Judge must needs be meant the just God, the Almighty One; and not at all touching or teaching the power of earthly Magistrates.

2. For that the earthly Judges of the East-Countreys in Jobs days, were Idolaters, and Sun-gazers,* 1.1160 and Moon-worship∣pers; and how then could Idolatry be punished by such Judges?

3. The Word is to be read thus,* 1.1161 This were an iniquity con∣demned, or adjudged, (iniquitas judicata, sayes Arias Montanus) or damnable (sayes Calvin) or one of the greatest size (iniquitas maxima, sayes Carthusianus in loc.) or the like; but I meet with no Expositors (but t'other day at White-hal) that assert this Text to give Magistrates power in Matters of Religion, which is altogether against the Text, Context, and the truth it self; besides, the original will not allow it; for to be punished by, is not to be found there, but is added by our Translators, and is a bit of their own brains. On which, all the Inferences, and Arguments that are built, must needs fall; for this their foundation is of sand. But should we play with them, and ply them a little for recreations sake (as a man does with the fish that he hath struck, and is sure of) we might argue with them, Ex concessis, and then say:

4. Suppose it were so,* 1.1162 yet this were not to make them Judges of Religion, in matters of Faith; but onely as their object in matters of fact; for if my words and actions, mouth and hand, verse 27. have agreed together in Idolatry, &c. Then the Judge takes notice of it; so in verse 11. the brain is to be punished by the Judges: But I offer this onely for sports sake; for I adhere to the Answers before, as most authentick, viz. That Job intended not earthly powers, or Judges here be∣low. But I have met with some more Objections and Questi∣ons of late, by a Letter sent me, from a pious and an un∣derstanding Gentlewoman, Mistress Venn, which I answered: Some of which are as follow, I shall pick out the power∣fullest.

Quest. 1. Whether Magistrates being set for punishment of [question 1] evil-doers, as well as for the praise of them that do well, ought

not to punish men for Heresies and Blasphemies? as well as for [answer 1] swearing, drunkenness, &c.

* 1.1163Affirmatively, Within their own jurisdiction which is Civil, they may take cognisance of all sins whatsoever; so far, as they be uncivil, and break their Civil Laws; provided, that [answer 2] those Civil Laws contradict not Christs: So give unto Caesar what is Caesars.* 1.1164

2. We must (as Master Burton sayes) put a difference be∣tween consciences and practises; God alone is the Lord and Judge of the conscience; but man of mans practises, and acti∣ons, whether good or evil: So Rom. 13.3, 4. If you do that which is evil, be afraid. So that it is for deeds or actions, that are evil, he is to punish. Actions are the object of Civil powers to coun∣tenance or correct, as there is cause; not consciences, judge∣ments, opinions, thoughts: So that as they punish swearers, drun∣kards, whore-masters, &c. for their evil actions, and not for their thoughts, opinions, or the like; so they are not to meddle with Schismaticks, Hereticks, Blasphemers, or the like, for their judgements, thoughts, or opinions, until they produce practises, and bring forth such actions, as are the adaequate object of Civil Magistracy, and then they may and must; but to a second [answer 2] sort of Answer.

* 1.1165Negatively, Magistrates may not usurpe the power of Christ and his Church, to suppress sin, error, or blasphemies, by the sword, (being no more then opinions, and before they break out into evil pr••ctises,) seeing Christ hath commanded they should be destroyed by the Word and Spirit (which convinces of sin,) &c. Joh. 16.8. Thus Luther in his Epistle to them at Erphard, sayes, Consider with what sword I have conquered sin, and overcome their errors, and subdued policy: I have never touch∣ed them with a finger, but Christ hath destroyed them all by the Spirit of his mouth. i. e. The Word of his Gospel. And this is the onely instrument of conquering, converting, and convin∣cing. Thus saith Zuinglius, Haec unica eaque sola via est, &c. This is the onely way to subdue errors; the Word will conquer, when nothing else can; we suffer all the writings from Papists, to be freely and openly read, and read again: For the sword of the Spirit shall slay all the evils that are taught in them. Now judge (sayes he)

whose cause is most suspicious and surreptitious; ours, who would have even the adversaries doctrines published in our Churches,* 1.1166 that we may overthrow them by the word? or yours, who reproach our doctrine before the simple people as hereticall, yet by your good will, neither suffering them to read it, nor understand it, nor yet so much as offering to overthrow it by the sword of the Spirit, which is the word of God.

Thus we see how secular powers are excluded from medling with matters that are spirituall or mentall,* 1.1167 and that the Word and Spirit are the Instruments appointed by God for the overthrow of errours,* 1.1168 and suppressing of heresies and blas∣phemies.

Object. We finde the Reformers of the Church in the Old Testament that looked after the worship of God,* 1.1169 that they used their materiall sword and Civill powers (as Kings and Rulers) to cut off the Idolatrous Priests, 2 King. 16▪ 5.20. and false Prophets, &c.

Ans. 1 Such as were types of Christ, (both King, Priest, and Prophet) did many things by extraordinary warrants, and [answer 1] many things they did in the letter,* 1.1170 which were to figurate the administrations of the Spirit, which were to answer thereto, as Num. 9.13. and 5.2. Levit. 10.2. Exod. 32.24.27.* 1.1171

But these were in extraordinary cases, such were the extraor∣dinary persons of Eliah, Samuel, David, Daniel, &c. who ex∣ercised both offices, and as I may say both swords,* 1.1172 but this was extraordinary, and for extraordinary ends; Now,

Secondly, Loe! we may prove Priests and Prophets did execute in Civill offices too, as Phineas in putting to death Zimri and Cosby, Num. 25.7, 8. Psal. 106.30. but (our case being not the same) proves no more that Civill Magistracy belongs to Ecclesiasticall men, so called;* 1.1173 then that Ecclesiastical power and offices belong to Civil Magistrates (as such) But besides

Thirdly, It lyes evidently before us in the Old Testament, that Ecclesiasticall Powers (so called) were ever distinguished from Magistraticall; For the Priests and Levites had their distinct proper acts and places, both in respect of order and jurisdi∣ction; so had Moses and Aaron, one having charge of the State, the other of the Church,* 1.1174 and not the one confounded

with the other,* 1.1175 or confined by the other; Yea the•• stood at such a distance that as none of the Priesthood could meddle with State-matters, or take that government upon him; so none of the Royall-stocke, or blood, could meddle with the Priesthood: Nor durst any (as I know of by ordinary warrant) untill King Vzziah, puffed up with conceit and pride, 2 Chron. 26.16. but he escaped not scot-free,* 1.1176 and it hangs up∣on record as a scare-crow to cautionate others of his temper;* 1.1177 nei∣ther doe we read of any Priest (unlesse by extraordinary war∣rant,* 1.1178 as is said before) that durst meddle with Civill-matters, till Aristobulus most rashly, after their returne from Babylon joyn∣ed and jumbled the Kingdome and Priesthood, Mitre, and Crowne together, so sayes Euseb. 8. lib. of his Preparation to the Gospel: And the New Testament, and Gospel, are as cleare against it as can be; Christ (the High-priest) ever kept with∣in his compasse, refused to meddle with Caesars matters, as to divide the heritage, Luke 12. yea and to be a King, Jo. 6.15. be∣ing a thing Civil, and out of his sphere, and so he forbids his Apostles over and over, medling with such matters, Mat. 20.26. and Mark. 10.42. Luke 22.25. he tels them, that though it befitted Kings Courts, and Gentiles, yet not them, they be∣ing called into other and better offices, and distinct from them: the Apostles themselves disclaime it also,* 1.1179 2 Cor. 1. ult. yea, they refused to meddle any longer with the charge of the Poore, seeing there was no such necessity of it, but bid them choose Deacons: Act. 6. Much lesse would they meddle with matters meerly civill and worldly, to take them off their Ministry and duty, 1 Tim. 2.4. 1 Cor. 24.25.26. Rom. 12.3. and yet ah! how! how ambitious have many been in all ages? not con∣tent with their calling, but still aspiring? and usurping? I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civill matters, which (sayes hee) is contrary to their owne Cannons,* 1.1180 and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr. Concil. Carthag. 3. Cannon 18, 19, 20. and which (sayes he) is most bitterly inveighed against by the An∣cient Fathers; but this came in at first, he tels us, thus. When things were in controversie, and estates lay at variance between par∣ties,

there were not those hot and eager suits at Law then (nor that fatting or feeding of English locusts (I meane Law∣yers) as now is) those things that were in controversie were wont (by consent mutually from both parties) to be given up to a Bishop, or Bishops, trusting to their consciences,* 1.1181 and looking upon them as more then other men for piety and conscience; for they conceived this the best means and issue to end all controversies,* 1.1182 and so came in Lands called Bishops-lands in part. Since which Kings and Princes partly out of good minds, and out of earnest desires to adorne them, and the Church (though they were not wary e∣nough in what they did) and partly because they were them∣selves so continued in wars abroad,* 1.1183 which required their own persons, therefore they (in their owne absence, and by reason of such like hindrances) gave authority to Bishops to correct such with Civil censures, mulcts, and punishments as disturbed,* 1.1184 or troubled the Church; which in little time they tooke so much likeing unto, and were so ambitious of, that no ho∣nourable office in Civil-state, but they got into their hands by book or crook; becomming Lords, Treasurers, Keepers, Chiefe-Justices, and of the Privy-Councel, and upper house of Parlia∣ment, and what not? who desire a fuller account hereof, may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3. p 278. How at first, the Priviledges and immunities were inlarged by the munific••nce of civill powers, and Princes, and with divine au∣thority, and so Marsilius Patavinus asserts it (ex gratuita,* 1.1185 &c.) Praefat in Concil. Senonens. And that the revenues and lands of Bishopricks were (some of them) given by devout and religious persons, Princes, &c. Cod. lib. 8. tit. 54. l. 54. Justinian. And their titles of honour, being created Barons, and made Lords of the Parliament house here in England, were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone.* 1.1186 Cod. lib. 2▪ tit. 7. leg. 14. but never by the word and warrant of God,* 1.1187 that they got these Civil honours, places, and imployments. But wee shall finde many Lawes that were made to invest them into honour and pomp. As Cod▪ lib. 1. tit. 6. leg. 28. Anthemius made this Law, that if a stranger dyed, and left no Executor, the Bishop of the place should bee his Executor: So Cod. lib. 6. tit. 54 leg. 10. if a

stranger dyed intestate, his goods should bee delivered to the Bishop: And abundance more of such like Lawes; so that at length what places of honour were in state, but they got either gratis?* 1.1188 or by begging? or one way or other? till they had mingled Church and Commonwealth? Kings and Bishops? Christs and Caesars? Civil and Ecclesiastical matters so together, that they made a meer gallomaufrey of Religion, and of the Lawes of Christ? But is there now a Reformation amongst us? or doe not our Ministers most unworthily imitate them in their ambition? and boldnesse? whose deserved fall lyes before our eyes for our caution, and whose Lordlinesse is laid in the dust?* 1.1189 Oh! I do fear lest this notorious fault should appeare as full and foule upon States-Ministers (I mean such Ministers of the Gospel as have very painfully and profitably preached Christ to the people formerly, till they come to be preferred by the States) and then not onely their Doctrine, but their lives are of another stile, i. e. more State-like, lofty, and high-strained;* 1.1190 for then they are medling with State-affairs, and nib∣ling upon State-honours, and so come at length to be corrupted by greater honours, favours, preferments, and places, and turned into meer complements. Methinks the late Prelates, with their precipitant and sudden fall may be set up as a good Sea-mark lest they be swallowed up in such sands. I know this very thing lyes a heavy burthen upon the spirits of hundreds (very godly) in this Commonwealth; and it is their continuall complaint with griefe and groans (as I have heard with my eares) that such Ministers are more like Magistrates, viz. lofty, proud, and stately; and that such Pastors creep apace to be Masters of Colledges, Heads of Vniversities and States-chaplaines, or else get to bee Committee-men, into offices or Armies, or some thing or other that may make them stately,* 1.1191 and lord it over others being imployed in secular or Martial affaires. And though the intents of our States and Grandees (for whom wee can never bee thankfull enough) bee very godly herein; yet the Lord make our Governours so wise and vigilant in all those honours or preferments they set upon the heads of such as are Gospel-ministers, as that thereby they doe not corrupt them, and wrong the Church, and lull her asleep (as wee heare

she hath been in Constantine's lap) least more mischief follow it, then ever went before by the Dragons rage in former ages,* 1.1192 as Chap. 2. Which we are somewhat jealous of, having such clouds (as we have) hanging over us, and (seldom failing) Omens right before us; and the universal and univocal com∣plaints of Gods people, pursuing and following of us.

But we hope our wise God, will give those Ministers an effectual warning-peece, before the decree come forth. I much wonder why such men so much complain of others for usur∣pers; for if a poor Tradesman, an honest Soldier, a gifted Brother, or any other of Civil or Martial employment, do get but up into their Pulpits, they cry out upon them; that they should be suffered; and yet they themselves cannot keep within compass, but soon grow hungry of secular employment, and seek high-places, Military or Civil, and think it no usurpation at all; although that a Civilian may be more able for a Preacher, and better qualified, and not step so much aside (for ought I know) as the Preacher does to be a Civilian, or Politician, and to meddle with State-affairs, which makes him so stately.

O this! This is the most grand scandal of this age! That our eminentest Ministers in account, are such as meddle with such matters, and study Politicks ding-dong; when one up∣braided▪ Lysander the Lacedemonian Captain, for doing many things by fraud and policy: O Sir, sayes he, smilingly,* 1.1193 when a man cannot obtain his ends with the Lyons-skin, he must put on the Foxes-skin. So say many Ministers by their practises,* 1.1194 though they preach in Lambs-skins, yet they put them off, when they come out of their Pulpits; and instead of the Brest-plate, (the Pectorale or chosen Hammischpat.) they wear the Head-piece all the week long, to work out their own ends;* 1.1195 and herein they are, at least, Masters of Art, if not Doctors, &c. It was accounted by the wisdom of the Antients, very apt and apposit, that Augustus Caesar bare a Sphinx in his signet; for he was famous for policy, and unriddled many a new Aenigma, with dexterity and promptness to promote his own ends; and so do these, in stead of a Daniels spirit to expound the Visions and Dreams of these days: For as the Poets fain, that Sphinx

was a monster multi-forme; having the face and voice of a fair Virgin, but the wings of a Bird, and the talents of a Grif∣fin; he lived in a mountain neer Thebes, he was full of riddles, and he used to surprize, and set upon poor Passengers of a sudden, and so destroy them that could not finde out his Aenigmaes.

And indeed Policy is such a Sphinx, a very Monster, having infinite variety;* 1.1196 and its maiden-face flatters many, and learns your Politicians to cog, and complement; but the wings are the Arts and Sciences; which such have commenced masters of, which carry them acutely and accurately from one to an∣other. But the Griffin griping-talents are Axioms and Argu∣ments which fetch in their Atalanta-like Golden-balls, pleasures, and profits; though they step aside for them to fetch them in, as Atalanta did, (Declinat cursus, aurumque volubile tollit.) But such Apples of honors, and pleasures, may make them lose themselves, and their race.

These Politicians live loftily on the Mountains, and almost scorn to look below them; they are full of riddles hard to be expounded, whereby many a poor, plain, simple, inno∣cent soul is surprized of a sudden, and made a prey; but here is our comfort, our Oedipus is on his way, who will finde out the folly and fraud of the Politicians of the times;* 1.1197 and most of all, of State-Ministers; and then Policy shall be discovered, and destroyed, as Sphinx was; whose body was laid on an Ass, and led in triumph: For indeed, there is nothing so acute, nimble, Aenigmatical, or abstruse, but shall be easily unriddled then to the lowest and slowest capacity.* 1.1198 Christs com∣ing will put a period to this Tyrant, and set at liberty many a poor, plain, harmless one from the Griffin-gripes of Policy and Politicians. Wherefore if they reckon aright, they will finde their time to reign is short; although many a time Policy reckoning without Piety,* 1.1199 reckons without his host, and is like to pay for it at last; for their Callender lies: But the Scripture which is ours,* 1.1200 tells us the truth, Isai. 27.1. That in that day the Lord will punish Leviathan with his sore, and great, and strong sword, &c. (viz. Policy) that piercing Serpent, that crooked Serpent, &c.

Wo be then to this Leviathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebrew, yea, the subtile Serpent, as Ezek. 29.3. and devilish Dragon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ shall be too strong for him, and shall finde him out in all his crooked windings and turnings, insinuations and subtilties; and shall punish him to the purpose ere long; and break and crush his very head and skull, where all his cunning and craft lies.

Wherefore down with these Idols of Brass and Iron (if not of Iron and Clay) I mean those Heads and Powers who have usurped the power and place of Christ, viz. The Head of Gold, Psal. 83.11, 12, 13. Make their Nobles like Oreb, and Zeeb;* 1.1201 yea, all their Princes as Zebah and Zalmunna: i. e.* 1.1202 Like those Kings and Princes of the Midianites (a great army) whom Gideon slew, Judg. 7.25. and 8.12. That is by weak means,* 1.1203 viz. As by three hundred men he routed and destroyed all their hoast, and then cut off the heads of the Kings and Prin∣ces: So Lord (sayes David) who prayes, Let these Princes, No∣bles, Rulers, be like them! And he prophecies, That they shall be like them; and why so? See verse 12. they said, Let us take the houses of God to be our possession. O sad! this is their sacriledge! to rob God of his right, and to take it to themselves;* 1.1204 and so it is to take possession of his Churches, Church-Powers, and Priviledges, and to make them their's; as if they (who are Civil Magistrates) must meddle with matters of Religion, and judge of matters of Faith, and make Gods houses their right, and their possession, by Nomothetick Politicks. O the ominous! imminent danger of such a State! and of such Princes! and Powers! For see the next verse, O my God! make them like a wheel! or else, as it is in the Hebrew,* 1.1205 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set them as a round rolling Globe, or Wheel, ready to run, run, run, run, till they have run themselves all to pieces: So that it seems Magistrates are never in more danger of a de∣sperate downfal, and of running (as if they were mad) to ruine, then when they take the houses of God, viz. The Orders, Ordinances, Laws, and affairs of Gods house to be their's in

possession, and their's in right, to rule, rectifie, judge, and order by their Nomothetick Power, and Policy: For then they are set as a round wheel, ready to rowl and run, (more with might, then with right) when the least touch of a finger,* 1.1206 or an Ar∣gument, puts them upon a running motion (as to meddle with matters of Religion.) O then, it is a mercy if they meet with any rub in the way, to impede their precipitancy, or to hinder their rash running;* 1.1207 for that is very seldom that such (who act out of their orbe) are recovered, and their career ruine-ward be stopped; for being set as a wheel (as it appears they are, when they meddle with Gods Government in matters of Religion, and take his houses into their possession, by going be∣yond their bounds of Civil Magistracy, which is a crying sa∣criledge; I say then as a wheel) they are set to run down, down, downward, (and can hardly be staid) till they be all broken a pieces.

* 1.1208Which the Lord prevent in much mercy our States from being so set, or (if they are) from being moved by any of the State-Ministers to run so; which will be sad (if they do) to this Common-wealth, which hitherto the supream power, and over-ruling God hath graciously kept; and kept also our Rulers from meddling with that stone which hath grownd the late King, and his family, with other Princes and Nobles to powder, before their eyes; and so he will them, if they be not wiser then others were, that fell before them. For doubtless, such are under an Abimilechean fate and destiny, I mean, the unavoidable fall of a milstone of wrath upon their heads, which will (at least) break their brain-pans a pieces, and distract them. For if it be unlawful to remove the bounds set by their fathers (as it is Prov. 22.28.) it is much more unlawful to alter the bounds which the Lord hath set. Rom. 13.7. And so give to Caesar, what is Caesars, and to Christ, what is Christs. For as we shewed before, in chap. 11. The Lord hath made a most clear distinction, and distance between matters Civil, and mat∣ters of Religion; and hath required nothing of Civil Magi∣strates, as incumbent to them in their Civil orbs, but Civil matters. Grant that they be zealous; yet they may do more hurt then good, with a Jehu-like spirit: What think you

of Vzzah? did he not mean well? (poor man!* 1.1209) 1 Chron. 13.9. when he ran to save the Ark (in a time of danger too, and of seeming, Vers. 20. necessity too) when the Oxen stumbled, and it had like to faln in the way from Kiriath-Jearim to Jerusalem; yet because he meddled with what he had nothing to do, but went out of his own place to inter∣meddle with the matters of the Ark, God gave all Israel a sore check for it (as Jeremy Dyke sayes) and destroyed Vzzah.

And truly, I am of opinion,* 1.1210 That if Magistrates will med∣dle with matters of Religion, were Religion in never so much danger (by the stumbling of such as carry it;) yea, I am con∣fident, it will be a heavy blow, and an uncomfortable day to England; it may cost us in England a check, and them their neck; and Perez-Vzzah will appear afresh, for following Magistrates to make mention of, and to take warning by. And sure I am, till each keeps his orb, and acts in his own proper place, I mean, the Magistrate to meddle with Civil mat∣ters, and no more (being all that he is intrusted with, both by God and the Nation, as to the office of a Magistrate, Rom. 13.1, 2.) And the Minister to keep in his sphere, as to meddle with Ecclesiastical and Spiritual matters, or matters of Religion (being all that he is intrusted with, Heb. 5.1. & 13.17.) and not at all to study tricks, politicks, or to meddle with Civil affairs:* 1.1211 But these being Magistrates or Ministers for Souls, and those Magistrates or Ministers for Bodies; I say, till this order, and each orb be observed, we must be far from a good Reformation, and look (in stead thereof) for a la∣mentable check. And doubtless, the Heads of Brass and Iron will yet be kept up Idols in the Temple, in stead of Christ, the Head of Gold.

Wherefore, once more, I must beseech the Magistrate,* 1.1212 (as not to meddle with matters of Religion so) not to let Mi∣nisters meddle with matters of State, and to study Politicians: For as Azariah the High Priest (as we told you in Chap. 11.) cast out Vzziah, who was lifted to his destruction, 2 Chron. 26.16, 17, 18. out of the Holy Place,* 1.1213 as the Law command∣ed; so ought Magistrates to keep, and cast us out of their

places,* 1.1214 which belong not to us; as Luther writes, Epist. tom. 7. fol. 209. to the Dukes of Saxony, viz. Frederick and John. I would not (says he) that the Office of Preaching be de∣nied any, but that they have free Liberty; yet if they trans∣gress Gospel-bounds, and will be seditious and fierce, &c. then it is your Lordships duty to suppress, and banish them, saying, We will freely grant you, to fight with the Word against all false Doctrines; but we will restrain your hands and spirits from those things, that belong to our Magistracy and Civil Power, &c.

Either of these, I say, out of their orbs and places, are of a Phaeton-spirit,* 1.1215 obnoxious to all, and in such disorders, as will set all on fire again; Therefore such are said in Scrip∣tures, to be lifted up to their own destruction, 2 Chro. 26.16. For such pride is never without a fall. And till this be, both Magistracy and Ministry must needs lie under much con∣tempt; both which, in the restitution of times, will be glorious at first.

* 1.1216Wherefore, as Bishops had not best to storm, that they are thrown down from their Lordships, Judgeships, Justices of Peace, or the like; neither let our Stately-Ministers be offended for calling them to, and keeping them in the work of the Ministry of Christ, whereinto they are called; nor yet our honorable Rulers, whose honor is to rule well within their sphere, and not to meddle with matters of Faith (which is an edge tool that will cut their fingers,) for, Extorquere timidis commutationem possunt, sed fidem inspirare non possunt, Ambr. epist. 13. it is out of their orb.

* 1.1217Quest. But may not Magistrates suppress Errors? &c.

* 1.1218Answ. Evil doings and practises, (as you heard before) they may and must; but they are not competent Judges of controversal points,* 1.1219 opinions, and doctrines: And thus, that eminent servant of Christ, Mr. Burroughs in his Vindication against Edwards, answereth this Question: he sayes, That where the hainousness of the matter, and turbulency of the carriage manifests stubbornness, &c. These hainous actions and turbulent carriages, do come within their cognizance; but they are not the fit Judges of controversies in Religion, or matters

of faith: But why (sayes hee) for this should there be such a stirre and out-cry against that which is called the Independent way? as if there must needs bee a confusion of all things, if liberty in it bee but granted. The Lord judge between us in this thing, &c. But as it is an intollerable wrong done to the truth, Christ, and his Churches to grade and grace Ministers with such a Power (as we said before) which is most properly the States; so is it no lesse lamentable; an injury done to Jesus Christ, his Church and truth, to gratifie Magistrates with such a Power,* 1.1220 which is most properly the Churches, as to suppress sinne, errours in opi∣nions, and judgements, which is to bee by the word of Christ: He is no Judge of Doctrine, to pronounce which is true, and which is not, which shall stand, and which shall not; because as Mr. Dell sayes, he is as liable to erre as any man, Acts 14▪ 14. vid. Owens Essay for Church government, p. 72.

Secondly, Because he wil do all he can (dentibus & unguibus, as wee may say, to uphold his owne opinion and religion (though never so false) and to sentence others (though ever so true) as if they were false, heresies, blasphemies, and the like,* 1.1221 as appears, Acts 24.14. So did the Jewes, Acts 28.22. and the Scribes, and Pharisees sentence Christ and Christianity, and all but their owne.

Thirdly,* 1.1222 Every Magistrate would make it his office to maintaine his owne Idol, and what a world of false gods, and false worships would be set up, and worshipped then, and in most places true Religion put into the Rack.

Object.* 1.1223 But they must have the advice of the Assembly of Divines, or able Ministers.

Answ. 1. Then Magistrates must act upon an implicite [answer 1] faith, to see with their eyes, and beleeve as they beleeve.* 1.1224

Secondly, Then Magistrates were but the Ministers or Assemblies executioners (a flat peece of Popery) methinks Pilate stands for a Sea-mark before such, to the end of the world,* 1.1225 who did but execute the Priests sentence upon Christ in cruci∣fying him.* 1.1226

3 This would take Ministers off the right means of ruining errour, i. e. by the word of Christ; and this would make them idle, and neglect their duties in doing that by the word that

such Magistrates would doe (though they ought not to do) by the sword; but

Fourthly, Why Magistrates (as Magistrates) are not to suppresse errours &c. is because Christ and his Apostles after him never medled (as we heard before) with secular powers to suppresse blasphemies,* 1.1227 &c. neither was this Doctrine main∣tained or entertained as usefull in Christs Church for three hundred yeers after Christ.

* 1.1228Fifthly, Because Christ hath left other Lawes to suppresse Errours, Heresies, Blasphemies, as appears in 1 Tim. 1.20. Mat. 18.17. 1 Cor. 5.4, 5, &c. Cum multis aliis &c. and by those Lawes left us upon record in Primitive times were errours depressed and punished.

Query, Whether a Member cast out of a Church-society, comes not under secular Cognizance for punishment.

Answ. Affirm. So far as Christians, whether in, or out of Church-fellowship are of the world,* 1.1229 they are under worldly govern∣ment and powers,* 1.1230 but no further; For worldly government reaches not out of the world; but Saints as Saints, yea as members of the Church visible, are called out of the world; and Christs Church, though in the world, yet they are not of the world, Church-government is over men, as Members of the Church,* 1.1231 and Civill government is over them as members of the State or Nation or Commonwealth: The first is Christs; the second Caesars. It is Antichrist arrogates both, and casts a Christian (under the notion of a Hereticke) erroneous person, or the like) out of one hand into the other. We grant that a member (whether in the society or out, for it is all one for that) for as much as he is a member of the Nation, must needs come under Civill Cognizance; but,

[answer 2] * 1.1232Secondly, Negative, I can finde no warrant in the word for any Church of Christ to deliver up any (be he never so bad) to secular powers for punishment: for either he must bee delivered up before, or after he is cast out, if before, then he is yet un∣der the government of the Church, and if after, then the Church hath nothing to do with him, being without her Lines. I doe not finde this to be in practise in primitive times, till Popery was pretty ripe, and then under pretence of Hereticks the dear Saints suffered death presently and frequently.

Secondly, But if Magistrates doe take Cognizance of Blas∣phemers, Hereticks, &c. let them take heed, they out-run not Gods rule in inflicting mulcts and punishments (though it be for actions;) I say, that they goe not too far, Luke 9.55, 56.* 1.1233 I see not how they can sentence to death any for mis-beleeving, or not beleeving our points of Religion, though they be the (fun∣damental as we say) principles of our Christian faith. O what an errour is this) sayes John Husse to his Adversaries) to deliver poore people up to secular powers to put to death, &c! O cruell ac∣cursed invention! Mr. Hooper also in a letter of his out of prison to a precious friend, Anno one thousand five hundred fifty five tels him how thi•• tyranny, extremity, and force, hath been the onely argument (which, sayes he, you must grant) to maintaine the Pope: And what they cannot doe by the convincing word, they will endeavour to doe by delive∣ring us up to worldly compulsive powers to be tormented.

This was also good Bradfords sense,* 1.1234 as he sayes to the then Lord Chancellor, I have been (said he) now a yeare, and almost three quarters in a stinking prison, and yet of all this time, you never questioned me for my opinions, before this time or for any thing else, when I might have freely spoke my conscience without peril; but now!* 1.1235 now, that you have a Law to hang and put men, to death, if a man an∣swer freely, and not to your minds, so now you come to ask me this que∣stion! (about Christ really present in the Sacrament) Ah! my Lord! my Lord! Christ used not this way to bring men to the faith.

Bernardus writ to this purpose an Epistle to the Pope Eu∣genius, who condemned many,* 1.1236 and delivered them up to secu∣lar Powers to be put to death, sayes he, Apostolos (lego) stetisse judicandos, sedisse judicantes non lego, hoc erit, illud fuit. I read that the Apostles stood to be judged, but I never read, that they sate as Judges to sentence any.* 1.1237 But this shall be (for the Saints shall judge the world) and judge their Judges that now deliver them up to bee murdered and massacred. This wee shall finde long agone the Saints were well acquainted with. A good woman, Mistress Askew, Martyr in King Henry the eighths dayes, said to Wrisley (the Lord Chancellor) I have searched the Scriptures all over, but I cannot finde that ever Christ, or any of

his Apostles put any to death though Hereticks, or delivered them up to any others to put them to death.

* 1.1238Marlinus that eminent French-Bishop upon this very ac∣count withdrew communion from his fellow-brethren Bishops, and would have nothing to doe with them,* 1.1239 because they consented, and gave way to Maximus the Emperour to cut off by the sentence of death the Priscilianists (as known Hereticks as ever lived) yet said he, wee have no power to put them to death,* 1.1240 nor to deliver them up to the Emperour. Christ was put to death, but put none to death (though Hereticks) neither hath hee given power to any to doe it, but hath denyed it, Luke 9.56. Nay I will fetch a Gray-Friar that was Philips Confessor, Alphonaeus by name, in his Sermon before Philip and Q. Mary,* 1.1241 February the tenth, one thousand five hundred fifty and five; hee bitterly cryes out of those bloody Bishops for burning men, saying plainly, That they learned it not in Scrip∣ture to burne any for his conscience, but the contrary, viz. that such a one should live, and be converted, and many things to the same purport. And deare Lord! shall we then be of a more rigid judgement? against one another! against tender consci∣ences! against erroneous persons, then the Friar? It is very remarkable how Edward the sixth declined this devillish doctrine; Mr. Cranmer had never more to doe in all his life then to perswade, and beg of him, but his hand to be set to the Warrant for delivering up Joan Butcher to the Magistrates power to burne her:* 1.1242 All his great Councels, with their Argu∣ments could not prevaile with that Christian-hearted young King to set his hand to it: sayes he, what? Will you have mee to send her soule quick to Hell? you say her errour will damne her; should I then be so cruel to send her presently to the devill in this errour?* 1.1243 O no! let her live to repent! it may be to the saving of her soule, to give her longer life and liberty to repent (which the murthering of her will not doe) I hold it more holy (sayes he) that she should live to be converted, &c. that this sweet bird chirps; and this young man manifested his dislike of such secular powers, and punish∣ments for errors (though grievous) but O! how few such Saint-like Caesars are to be found now! I might heap up ma∣ny eminent testimonies, yea (I thinke) fetched from all

ages against this bloody tenet and opinion of giving up Here∣ticks, or any other erroneous persons into the hands of Magi∣strates to punish them:* 1.1244 Many blessed Martyrs have breathed out flames against this Antichristian custom, which have lent us light into it, to this age. I have read (I do well remember) when a flaming faggot was brought to Ridley his feet, to set all the rest on fire, Ha! sayes Mr. Latimer to his Brother Rid∣ley, Come be of good comfort Brother! play the man! We shall this day light such a candle in England, as I trust shall never be put out! I hope so too; for sure I am, by that light we may see, that putting to death is none of Christs Ordinance; and that fire and faggots are no good Reformers. Were a man a Turk, Saracen, Jew, Heretick, or what you will?* 1.1245 whilst he lives quietly, and peaceably in the State; I know not who, nor why he can be put to death; besides, he is verily perswaded he believes aright, and enough; much less, can I see how a Church dare (warrantably) to deliver up any one to secular powers (purposely) to be punished by them. This hath been Antichrists advantage to this day, and the wea∣pons of his warfare in all ages. But (blessed be God) it is clear to thousands now, (as the Sun that shines,) that spiritual evils must have spiritual remedies, answerable to the nature of these evils, 2 Cor. 10.4▪ 5. And that the cutting off of mens heads, is no proper remedy of cutting off mens Errors;* 1.1246 but of cutting off men in their Errors:* 1.1247 Let all means (spi∣ritual) be used for the recovery of such whose diseases are spiritual and mental, 2 Tim. 2.25. For we must not sweep up Christs house with Antichrists broom; nor fight with his hands Christs battles, nor with his weapons our war∣fare.

Quaere. What must Magistrates do then?* 1.1248

Answ. All they can,* 1.1249 to encourage and countenance the ser∣vants and service of Christ, by giving them liberty,* 1.1250 though ever so few, or contemptible; declaring against all known▪ and apparent gross Errors, and Heresies; so as that they do not allow of them, or the like: For what Bilson sayes, serves us, Commissio est à Christo, permissio à Magistratu. Christ commands, and Caesar demands; Christ gives the Law, and

Magistrates the Liberty: But let not Magistrates take too much liberty (as is said before;* 1.1251) Christ allows of, and ap∣proves of Magistrates Government, Magistrates must al∣low and approve of Christs. Christ hath commanded theirs, and obedience to them, they must command Christs, and obe∣dience to him: And as the Saints for Gods sake, Rom. 13.1. Gal. 4.14. are obedient to them (for sancti non subjiciunt se homini propter hominem,* 1.1252 sed propter Deum;) so they for Gods sake are to be obedient to Christ, and servants to his Church, his Saints, and people of God.

Let them make much of the Ministers of Christ, neither to corrupt them with hono••s, nor to honor them in their corrup∣tions:* 1.1253 As Ministers cannot make Magistrates, neither can Ma∣gistrates make Ministers; and as Ministers of Christ cannot hinder Ministers of State (or Magistrates) in doing their offi∣ces for Bodies, and in Civil affairs; neither can Ministers of State hinder the Ministers of Christ, in doing their offices for souls, and in spiritual affairs. Wherefore (as I said before) each must remember his place, as Constantine could say (Vos est is in Ecclesia, sed ego extra Ecclesiam Episcopus) to a Bishop or Mi∣nister in those days; ye are Overseers and Officers in the Church (within) and I am an Overseer and Officer out of the Church (without;) Constantine kept his course some time, very well, within his own jurisdiction; without mingling or mangling Ecclesiastical affairs with Civil, or Civil with Ecclesiastical; so must every Magistrate be sure to do: For it is Gods design, to destroy those powers and policies that hinder Christs reign in his Zion, and Church, as the alone Head and Lord.* 1.1254 Christs Kingdom (of the Son) and the King∣dom of glory (the Fathers) are both alike; who rules in one, rules in the other••; who are admitted into one, are admitted into the other; whom the one receives, the other receives, and none else: But the Kingdom of the Father, receives not Magistrates, as Civil Magistrates, to rule, and govern, or punish there (i. e. In Heaven to come,) therefore not here, in the Kingdom of the Son. And he that dares usurpe this power of Christ (the alone Head and Lord) takes too much up∣on him, and as Chrysostom sayes, Non est tributum Caesaris,

sed servitium diaboli, &c. It is not his due, but the devils work; And it will cause his unevitable downfal and confusi∣on, as it did the Devils. Trap observes there, on Matth. 22.21. the Greek Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is doubled and repeated for this purpose, That our double and special care must be to give God his due▪ Rom. 13.7.* 1.1255

Oh! O that we did give the Lord his due! then should we not plead so for Caesars Chair in Christs Church; that he should sit there with the heel of his cruelty, to kick the Saints brains out; and to crush them headlong, that stoop not to his form. In a word, Christ sits not on Caesars throne, neither shall he (who hath too long) sit upon Christs throne. For though other Lords have had dominion over us, and have usurped Headships (which are Brass and Iron,* 1.1256 Jer. 6.28.) yet the Lord will give gold for brass, and silver for iron, Isai. 60.17. This Head of Gold, and his Gospel, which is better then the silver seven times purified. And if the very Philo∣sophers, (Aristotle, Plato, and others, vid. Cartwrights Ec∣clesiastical Discipline of the Authority of the Church) if they could see and say that Estate is best,* 1.1257 and those Citizens happi∣est, that had God to be their King and Monarch, and his Laws and Decrees to submit unto: Sure I am, the Church is never so happy, holy, and heavenly, as when Christ alone sits upon his throne, in the midst of them, and governs them by his Word and Spirit, see Cap. 2. & 9. of Lib. 2. And sure, this is the great work that our God is bringing about; who is coming to reign for ever and ever. In the mean time,* 1.1258 let us own nei∣ther the Brazen, nor the Iron Heads, for our Head; (I mean, neither Spiritual nor Temporal, Ecclesiastical nor Civil powers, so called!) O none but Christ! the Head of Gold; our Master! Lord! Head! and Law-giver! without any other Partner or Paramount whatsoever, as hath been at large proved!

Wherefore to conclude; All others are beheaded! having lost their long usurped ruledom, and jurisdiction!* 1.1259 And with John Hus; We say, Christus sine talibus capitibus monstrosis, melius ecclesiam suam regulavit, Act. 27. Object. Christ a∣lone is Head, and governs his own Church (influendo & in∣fundendo)

without such prodigious helps, or monstrous heads, as Antichrist would crowd in.* 1.1260 Thus said Gregory the first, Lib 6. Epist. 24. in his Letter to John Patriarch of Constan∣tinople, Quid tu Christo universalis ecclesiae capiti, &c. What will you answer at the last day to Christ? the sole U∣niversal Head of his Church, and people? that thou darest to arrogate that title? which is Antichristian for thee so to do? Hold fast the head, saith the Apostle, Col. 2.19. from which all the body, by joynts and bands, having nourishment, ministred and knit together, increaseth with the increase of God.

Therefore be sure you hold your Head; For first, it sup∣plieth the members with all necessaries;* 1.1261 * 1.1262 Secondly, It knits every member to its self, and one to another; and thirdly, It increaseth every one with a spiritual increase: Now Christ in his The anthropie, is this Head, which we must fetch our life, sense, and motion from, by Nerves, Veins, and Arteries. Christiani Christo capiti adhaerent, & ab eo percipiunt, & hau∣riunt vitam spiritualem, &c. No Member of his, but hath much moisture, nourishment, and spiritual growth. And every Member is moved with their Head, unless some Palsie-Members (so Palsie-Christians) that move not as the Head (Christ) directs.* 1.1263 When Cyneas the Ambassador of Pyrrhus, after his return from Rome, was asked by his Master, What he thought of the City and State, answered; O Sir! It is Respublica Regum, a Commonwealth of Kings, and a State of Statesmen: And so is the Church, wherein Christ is King and Head; O happiness of such a Church! For if he be in us Head, he is heart, hand, and all. For quickning of us,* 1.1264 he is our Anima, the life and soul of the Church, and of every Member; as he resolves us he is Voluntas, as he maketh us think he is Animus, as he gives us to know he is our Intellectus, as he deliberates us he is Mens, as he keeps our remembrance he is Memoria, as he gives us to judge he is our Ratio, as he moves our desires he is Affectus, as he breaths us and inspires us he is our Spiritus, and as he enables us to apprehend he is our Sensus; So that Christ our Head, is our Heart, and all. VVherefore let us hold him fast for our Head,

and heare of no other, no Brazen-face, no Iron-pate, no

O monstrum horrendum! informe, ingens! cui lumen ademptum! Christ willed, when he saw Caesars stamp on the coyne,* 1.1265 to give Caesar his due; so when wee see Christs stampe on his Saints, Ordinances, Worships, Churches, wee must give Christ his due there, which is to be the alone Head and Law-giver amongst them. But thus far for this Chapter.

CHAP. XIV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsur. That Christ is the onely Rocke, and sure Foundation for his Church to be built upon: All other Founda∣tions being false, sandy, and such as will fail.

A House without a foundation cannot stand; and to have an unsound, sandy foundation, is little better then none at all,* 1.1266 if not sometimes worse, as being more deceitfull and dangerous; Great is the fall of such an house, Luke 6.49. Matth. 7.27.* 1.1267 But this spirituall house hath a sure foundation (if it be of Christs building) which Christ hath laid with his owne hands, as Zach. 4.9. Isa. 14.32. other places are founded by the arme of flesh, but this by the Power and Spirit of the Lord.* 1.1268 Palestina must fall, but Zion, i. e. (sayes Sasbout) the spirituall Zion (meant Christs Church under the Gospel) shall never fall: for the Lord hath founded it upon a Rocke too,* 1.1269 so Mat. 7.25. Mat. 6.18. Luke 6.48. and this Rocke is Christ, as 1 Cor. 10.4. 2 Sam. 23.3. so that Christ is also the foundation of the Church, which

the Church is built upon, Eph. 2.20. 1 Cor. 3.14. Christ is not the Head of that Church whereof he is not the foundation,* 1.1270 sayes Cotton: Christ is King, Priest, Prophet, Head, Master, Lord, and Lawgiver, Advocate, Husband, Brother, Builder; and yet the Foundation of his Church, what is hee not unto his people? in any condition? he is man, and Minister to himselfe as God: so that as he may be both the Prophet, and the Word; the Ad∣vocate, and yet the Argument; the Law-giver, and yet the Law; the Master,* 1.1271 and yet the member; the Priest, and yet the sacri∣fice; even so may he be, by the same rule and order, the Foun∣der, and yet the foundation: For as he preaches himselfe, and this testimony was true; as he pleads himselfe, and this argu∣ment is full;* 1.1272 as he gives out himself, and this Law is life; as hee offers himselfe, and this Sacrifice is precious, and effectuall; Even so he layes himselfe low to be our Foundation, that wee might bee fitly built upon him, and this Foundation will never faile; for he is a Rockie foundation.

First, Because the Rock is a sure and firme foundation, which will not sinke nor shrinke (per saxum foederis firmitatem notabant antiqui:* 1.1273 Venning) but soft, or sandy stones, will give way, and endanger the whole structure: Now God in Christ is a sure and most firme foundation, 1 Cor. 3.11. 2 Tim. 2.19. which cannot faile us▪ our Salvation lyes upon him, he cannot de∣ceive us: The Church is like Mount Sion which abides for ever,* 1.1274 and is immoveable, because founded upon the Rocke of ages: Si nos ruemus, ruet Christus una, said that loud-tongued and liveli-spirited Luther:* 1.1275 If we fall, Christ shall fall too, and (malo cum Christo ruere, quam cum Caesare stare) I had rather (sayes ano∣ther) ruine with Christ, then run with Caesar; I had rather fall with Christ, then stand with Caesar: such can never fall, 1 Pet. 2.6. as long as Christ the foundation stands.

* 1.1276Secondly, A Rocke is high, whence we have pleasant pro∣spects, and see far round the Horizon and Hemisphere, whence wee look with delight, and have the least hindrances, Num. 23.9. Christ is such a high Rocke, Psal. 61.2. and the Saints foundation lyes in him, who is higher then all Rocks and moun∣taines, Psal. 87.1. or places, Isa. 57.15. Psal. 91.14. From this high Rock (i. e. Christ) the Saints see far, and faire, and have

most eminent discoveries, and the sweetest Survey of Heaven, and happinesse, all other things being below them: And they have the least hindrance in their prospects either up or downe, or round about, being filled with loveliest, liveliest, richest, highest, and heavenliest soul-ravishing Discoveries.

Thirdly, A Rocke is a place of refuge,* 1.1277 of great strength and security, thither people run for refuge and safety, Isa. 2.21. 1 Sam. 13.6. and 23.25. a Castle in a Rocke is accounted impregnable, and cannon proof. Such a Rocke is Christ to the Church and his Saints, Deut. 32.31. Psal. 18.2. Psal. 31.2. a strong Rocke and Castle of defence; Hence it is Saints are so safe in Christ, that they cannot bee stormed, or taken: Saints are secure in him; when all Devils in hell let flye upon them; For as Tertullian sayes,* 1.1278 the desperatest Bullets and Darts that men or Devils can shoo••, at this impregnable and impenetrable Rocke, are either returned with a powder, or bounded backe up∣on the heads of them that shot them, or else are fallen down,* 1.1279 dead and blunted, without any more mischiefe. The Gates of Hell shall not prevaile against them; that is,* 1.1280 neither the power nor policy of Hell combined together; no not though the Devill doth by himselfe or others plot with his seven-heads, or push with his ten-hornes; neither can all the fraudulent plots, practises, malices, machinations, policies, powers, or engines that Earth or Hell can bring forth,* 1.1281 bee enough to ruine the Church, who is seated sure and safe upon a Rocke that is higher and mightier then they. It is true, they may batter, but can∣not conquer▪ they may reach to her heel, (and peradven∣ture bruise her heele) but they cannot reach to the Head, but they will break themselves a peeces: They cannot make a breach in true Religion, or a battery in this Rocke;* 1.1282 no though the Devill should discharge the Popes Can∣nons, or the greatest Ordinances hee hath at them: say they were as big as those two cast by Alphonsus the Duke of Ferrara, the one of which he called the Earthquake,* 1.1283 * 1.1284 the other the Grandiabolo, or the Great-devill, neither Earth, nor Hell, the Earthquake, nor the greatest Devils can remove the Church founded upon this Rocke; they may shake her, but not shame her; disturb her, but not destroy her,* 1.1285 who may challenge

the Venetian Motto, Nec fluctu nec flatu movetur, as Mat. 7.25. and Psal. 62.2.* 1.1286 Hee onely is my rocke, and my SALVATION, he is my DEFENCE, I shall not be greatly moved; so vers. 6, 7. But to make haste.

* 1.1287Fourthly, A Rocke keeps his place; removes not, and thus doth Christ, who is the same yesterday, to day, and for ever; hee alters not, nor removes from being the foundation of his peoples principles, graces, happinesse, joyes, enjoyments, and all; he is ever in this place, and therefore he is in Zion a sure foundation, Isa. 28.26. and cannot bee removed. Hebr. 12.28. immobile saxum.

* 1.1288Fifthly, A Rocke is very lasting, an Heiroglyphick of per∣manency, durability, and perpetuity; so is Christ, who can never decay, or decrease, but of the increase of his Government, and peace there shall be no end, Isa. 9.7.

* 1.1289Sixthly, A Rocke yeelds severall and singular Benefits, it is a shade from the scorching heat, and keeps from being Sun-burnt;* 1.1290 so doth Christ, Isa. 32.2. and he keeps from being sin-burnt, and hell-burnt, and from the wrath of God; a Rocke affords precious stones, and Jewels, such a Rocke is Christ, who is the Mine and Treasury of all precious things hid in him, Col. 3.2. and fetched from him, Prov. 8.10, 11.18. Rev. 3.17.18. Rev. 5.12. Prov. 3.15. the Rock yeelds honey,* 1.1291 so doth Christ, Deut. 32.13. Psal. 81.16. his words are drops of honey, Psal. 19.10. and his lips and doctrine drop sweet smelling myrrh, Cant. 5.13. The Rocke yeelds oyle,* 1.1292 Deut. 32.13. Job. 29.6. and so Christ doth the unction from on High, the oyle of grace, 1 Jo. 2 20. and Rev. 3.17 the Rock,* 1.1293 affords wholesome hearbs and sallets, so doth Christ, whose cheeks are as a bed of spices, Cant. 5.13. be∣sides from the Rock flowes the most rich, pure, pleasant, sweet Christall streams, Deut. 8.15. Job. 28.10. so the most springs and best streams of water of life flow from Christ the Rocke,* 1.1294 whereby his Church is refreshed, as 1 Cor. 10.4. Psal. 46.4. Isa. 33.21. Joh. 4.13, 14. Joh. 7.38.* 1.1295

Seventhly, A Rocke is so hard, that a Foundation in it will cost much sweat and labour, and continuall paines, &c. so much meanes must be used, and much paines must be taken, and much care, and continuall vigilancy must bee had to bee

well-bottomed upon Jesus Christ,* 1.1296 Phil. 2.12. therefore saith Peter, 2 Epist. 1.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. endeavour sedulously, and study it diligently, and if so yee do; yee shall not fall: there∣fore learne (saith Solomon) Prov. 30.26. of the Conies (poore little things) yet they with labour worke out holes and burrowes in the roots of the Rocks;* 1.1297 by this we are to learne diligence and bee sure to get in force enough, and to dig deep into this Rocke, which is Christ.

Eighthly, A Rocke, if it proves a stumbling stone,* 1.1298 is most dangerous of all to bruise and breake thee, and batter thee a peeces; so is Christ to such as by their carelessenesse or selfe-conceit doe fall at him, and on him, O! hee is to them a (rough) Rocke of offence! 1 Pet. 2.8. Rom. 9.32. that will not obey him, and yeeld to him, but that stumble at him, and reject him; they that fall upon this stone! are bruised and broken; and those that this stone falls upon, are grown'd to powder, Luke 20.18.

Thus is Christ the Rocke, and this Rocke the Foundation of the Church, and this,* 1.1299 saith Augustine upon Mat. 16. Christ meant, when he said, Vpon this Rocke I will build my Church; Tu quidem Petrus es, cognominatus a me qui sum petra, atque super hanc Petram aedificabo Ecclesiam meam.) And thus saith Peter Martyr in 1 Epist. ad Cor. 3.11. CHRIST is said to be the FOVNDATION of this heavenly FABRICKE of his Church,* 1.1300 because it hath its BEGINNING from ABOVE, and this FOVNDATION hath the TITLE of a ROCKE, because CHRIST is the SVREST FOVNDATION (& Christus in summo loco situs est, &c.) and he is the highest. But the Reasons why the Church hath Christ to be her Rocke, and why this Rocke for her Foundation, are divers; I shall trouble you with but one or two; as first is for safeties sake.

First, For safeties sake, the Church must meet with multi∣tude [reason 1] of tempests and stormes, winds, and waves,* 1.1301 Mat. 7.25. whence Bolton calls her the Tossed-ship, she meets with a con∣tinuall succession of miseries, and molestations, one on the necke of another, like Jobs Messengers, and as Clouds rack, Eccl. 12.2. Fluctus fluctum trudit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The skies are overcast; sometimes they fall in lesser and lighter crosses,

as the smaller raine, but sometimes in sharpe stinging and piercing Calamities, like stormes of haile, the raine falls, the floods arise, the winds blow, the waves beat, and all to try the building, which like Noahs-Arke is pitched within, and without,* 1.1302 and holds out, being upon a sure foundation, and cannot faile utterly, though she may be battered, and will be tryed day by day, and that to the purpose, therefore shee had need to be founded upon the Rocke. We must sit downe and consider, and cast up what it will cost us to be Christians, how much we must suffer; and then be sure that wee bee up∣on a good foundation that will not sinke under us,* 1.1303 nor shrinke away from us, for we shall have many trials.

[reason 2] Secondly, Why the Church is built upon this Rocke is for orders sake,* 1.1304 that whosoever will venture to build, may begin at this foundation first, 1 Cor. 3.10. and bee sure he goe wisely to worke (as I said before in the last Chapter) so also, that whosoever will enter into this house of the Lord, may first get up the Rocke (which will be with much difficulty to flesh and blood) and from thence to goe into the house (Gods Church) built upon the Rocke: many have been wrong that thought first to get into the Church, and then into Christ, no! no! but they must bee first in Christ, and have a right to Christ, and communion and closenesse with Christ, and from thence en∣ter into communion with Saints, &c. 1 Jo. 1.3. Eph. 2.2.20. First on the foundation Jesus Christ, and then verse 22. into the building: where this order is omitted, and not minded, they build but upon a false foundation, and will ne∣ver stand the sturdy storms: And truly I am possessed with some jealousie that most of our gathered Churches (or rather members in them) are built amisse, and are to be amended in [reason 3] this point of order, or else they will not stand.

* 1.1305Thirdly, It is for Reasons sake to keep up the building; to support the body which the foundation is to doe: Therefore is Christ the foundation to be first laid, and all the superstructure to be built upon him, who beares up all by his power, Heb. 1.3. for the which no other FOVNDATION could be laid to build upon, 1 Cor. 3.11.12. in whom (in which foundation) all the building (for every bit and parcel must have a dependance upon

him, and an abiding in him,* 1.1306 as being fastned and nailed to him) all being fitly ordered together doe joyntly (and unanimously) grow (higher and higher) and are more and more built up in Christ still) a holy Temple to the Lord, Eph. 2.20, 21, 22. through his Spirit. But,

First, Wee must bee sure then, wee have a foundation, and that that be laid first to be built upon,* 1.1307 all wise builders do•• [vse 1] thus, and in Heb. 11.10. Abraham (the representative of B••∣leevers) is said to look for a City which hath foundations, i. e. in op∣position to the Tents he set up to live in,* 1.1308 (being but a passen∣ger) which were without foundations laid, and could easily bee pulled down, and laid in the dust; I dare be bold to say it, that some of our gathered Churches (built in a trice) are but such Tents without foundations, which will (as soon,* 1.1309 * 1.1310 and in a trice) bee pulled downe and laid in the dust: but let us look for, and verily expect with confidence (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signi∣fies) a City i. e. a house, a Church, a new Jerusalem, whose builder and maker is God, which hath Christ for the foundation; these Temples, Tabernacles, buildings will abide,* 1.1311 but no others: for Prov. 10.25. they are on an everlasting foundation, and cannot fall; This is the thing wee must looke for, and then build; first, make sure of a sound foundation therefore, Isa. 44.28. say to Jerusalem, thou shalt be built, there is nothing mentioned yet of a foundation till the next words, and say, O Temple, Thy foundation shall be laid!* 1.1312 or let it be laid before you begin to build the Temple of the Lord. The Temple was a type, & in the type the foundation was first to be laid;* 1.1313 the typified must answer the typifying herein, as appeares in Zach. 4 9. Zerubbabels owne hands that have laid the foundation of this house shall finish it; but first, he layes the foundation of the house thus Hag. 2.18. Consider even from the day that the foundation is laid: Consider it (as if before that it were not worth consider∣ing) as if without that, little heed were to bee given to it,* 1.1314 (for it could not stand unlesse upon that,* 1.1315 and after that the foundation is once laid, and the principles setled, then we must set forward (and not before) and build on with care and conside∣ration, heed and diligence; And from that very day the Lord will blesse you. vers. 19. From thence you shall grow up into a high and

holy building; and go on considerately, Quantum ad actum intellectus, & quantum ad veritatem intuentis, both in your understandings, and judgements, which otherwise (i. e. with∣out a foundation first laid) you cannot do; but must deviate from those rules of reason, and right judgement, whereby you become considerate; and your prudence is ordered and regulated, even from that day the Foundation is laid. Con∣sider, but

[vse 2] Use 2. Be sure that we have a good foundation (for it is not enough to have a foundation,* 1.1316 which every man fancies to himself) but that it be a sound and sure o••e, and that which will hold: One that builds upon a rotten, reeling, sandy, and unfit foundation,* 1.1317 is found a fool; and so Christ calls him, Matth. 7.26.* 1.1318 For he shall finde his fairest ground-work will deceive him; his building soon will lie in the dust, and not endure the trial, but will down like a Spiders web. All such fools (or unwise builders) fail in the main point, in that neces∣sary one thing, and do but build upon the sand; wherefore his building soon sinks,* 1.1319 shatters a pieces, and tumbles down. The wise mans and fools house differ in the subterstructure and superstructure both.

* 1.1320First, In the foundation; the wisemans lies deep, little seen, and he is sure it is sound (as the heart of Oak) and will never rot; but the fools foundation is shallow, lies open, and is much seen; and is soon removed, and razed, and it is so un∣sound, that it sinks under the building, and layes all in the dust.

Secondly, In the building too they differ, for the fools lies loosly,* 1.1321 and is not well fastned, neither to the foundation, nor one to another, and may easily slip one from another, and all fall beside to the ground; which ground-work is but as a stake stuck in the ground, and so may easily be pulled up; and truly, I say this for fear many Churches, (as they now are) prove but such buildings, because some so easily slip aside the foundation (pretended) which is a sad thing,* 1.1322 and they are too loose, and not well united to one another, nor fastned one in another; but the Wise mans is as a City compacted, knit fast to the foundation, and pinned in (as one with) the Rock:

From whence they cannot be razed, raised, or removed; and like an intire stone (as is it said of Solomons Temple) are the whole building one. So much sweetness, evenness, and union, is amongst them; yea, in the midst of shakings and oppositi∣ons: That as none of the building can be separate from the Rock, viz. The foundation wherein, and whereon they are laid; so not one (by the violentest temptations that can befal them) can be parted from another; but all are one in Christ, and one another. For he that is joyned to the Lord, is one Spirit, 1 Cor. 6.17.

Now the very reason why many fair buildings (so in appearance) must be laid in the dust again, is,* 1.1323 because they have been built upon false foundations, of mens Creati∣on; as their Rules, Canons, Commandments of men, Directo∣ries, or outward forms of holiness, and wisdom, or some thing or other which is sandy, and which will fail them, and prove infirm and ruinous (as Peter Martyr, 1 Cor. 3.11. sayes,) and which will make their buildings to fall upon their Heads. For every plant which my Father hath not planted, shall be pull∣ed up by the roots, saith Christ, i. e. Their foundation, and all shall be discovered to be nought; and so in Ezek 13.14. I will break down the wall (the work) that ye have daubed with untempered morter, and will bring it down to the ground.* 1.1324 * 1.1325 Why so? Mark! That the foundation thereof (that rotten, ruinous foundation) may be discovered, and it shall fall: None shall be able to save it; for the Lord will have the naughty, deceit∣ful foundations, discovered, and laid open to our children after us, that they may not build upon such rotten stuff. And therefore it is (I say) such buildings must fall, that their foundations may be discovered, (It shall fall, saith the Lord, none shall be able to keep it up, it shall fall;) and then others will beware upon what grounds and foundation they build upon hereafter: False Prophets are builders too, and will be as busie as may be; but mark the metaphor, It is with un∣tempered morter, which will tumble in the time of a storm;* 1.1326 * 1.1327 it cannot stand, but will fall on a sudden: Then they that under such buildings are in danger for want of safety, or shelter; and are in as eminent imminent danger, as the

Twenty seven thousand of Benhadads men were in Aphek, in 1 Kings 20.30.

O! O then be sure of a sound foundation! Such a one as will not sink, rot, fail, fall, and then it must be a Rock. VVhere∣fore beware of such buildings as are made up of mens sandy and untempered stuff; for they will fall on your heads, and do a deal of mischief. But the Word and Spirit must have the working of this house upon Christ the foundation; that is strong, defenceable, and sure of standing: Therefore,

[vse 3] Use 3. Be sure Christ be that Rock, upon which you are founded Isai. 28.16. who is called the Stone of probation,* 1.1328 the stone of foundation.

1. The foundation of Solomons Temple (as I said before) being a type of this foundation,* 1.1329 we shall finde was to be laid by those, whom the Lord had endued with most skill, the chiefest and ablest of the laborers in that building; and none are fit for this work, viz. To lay the foundation principles, and to fit out Christ to the capacity of the building in hand; but such as are very wise, experienced, and filled with the Holy Ghost. Others, that are raw and unexperienced, and not en∣dued with divine skill and understanding for this work (which will require the most accurate regard and judgement) do but do what must be undone again, and bring much discredit upon the work. Therefore, as Solomon sent to Hiram, 2 Chron. 2. and about, for able men; so must we seek hard, and send up to Heaven, for the Holy Ghost to fall upon some, who may be fitted for it.* 1.1330 This is another reason to me, (full of perswasion and power) that many of our seeming orderly gathered Churches that yet are, must be rifled, and ript up to lay the foundation (though it may be good) yet more orderly, and regularly; and with more heavenly skill, and wisdom, then as yet it is laid: But,

2. In the next place, the foundation of the Temple was also the choisest matter,* 1.1331 as being of most precious and permanent substance, costly and curious stone, 1 Kings 5.17, and 7.10. Christ is the most pretious tryed stone, Isa. 28.16. & 8.14. Cut out without hands, and elect for that use, 1 Pet. 2.6. Most costly, chary, and continuing for ever: Thus in Rev. 21.

19. the foundations of the New Jerusalem we finde garnished with all manner of pretious stones; indeed all excellencies, yea all manner of excellencies are in Christ, the foundation of eve∣ry particular Church.

3. Furthermore, when the foundation of the Temple was laid; there were the largest and liveliest testimonies of joy,* 1.1332 that could be exprest, Ezra 3.10, 11, 12. So is it to be at the laying of this foundation, (which is Christ) to build upon; it is to be done with shouting, crying, Grace, grace unto it, Zach 4.6. or as it is in Hebrew,* 1.1333 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with wide ac∣clamations and cryes of rejoycing and gladness▪ O (shall they say) the grace! the wonderful grace of God in Christ! And mark this, That till the foundation be laid, there is no such loud shoutings out, grace, grace.* 1.1334 The whole strength and stress of the building, lies in the foundation, so does ours in Christ; who is also our City of Refuge.

Now let this stone which most builders have refused, and which others have rejected, become the Head of our Corner. Amen.

Use 4. The last use then that I would make (now) of this, is to inform us of these two necessary things, in imbodying to∣gether. [vse 4] First, to be well grounded; secondly,* 1.1335 to be well uni∣ted; without both these, better never to have been a build∣ing; for the fall will be great. This is exceedingly requisite, and of all places, I should pitch upon Dublin (at present) to press this; for sure I am, we have great need of laying a sure foundation.

First, That ye be well grounded and founded upon the Rock; how requisit it is; you have heard before; onely this I adde,* 1.1336 That such a building will never fall, but last ever, and is of perpetual use for the Saints to dwell in, till the full appearance, or coming of Christ, without alteration or cessation. This Church-state upon this foundation ceases not; I say not, but the superstructure may sometimes want mending, ordering, and repairing, but the essentials of it shall remain for ever, Dan. 7.14. Luke 1.33. Isa. 9.7, 8. & 59.20, 21. Eph. 3.21. Till it be grown up into a perfect stature in Christ, Eph. 4.11, 12. and then it shall be translated into a state trium∣phant,

1 Cor. 15.24, 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus,* 1.1337 1 Tim. 6.13, 14. So see 1 Cor. 11▪26. Christ hath promised his presence and personal assist∣ance, to the end of the world, Matth. 28.20. Now Saints that are built up together upon this foundation, cannot fall; nei∣ther shall the gates of h••ll at any time, in any age, be able to prevail against them, Matth. 16.18. Here is no room left, for that erronious opinion of Mr. Prynne; now for such States-Politicians that would make Christs worship like the wea∣ther-cock,* 1.1338 to serve every wind; or his building but a Crane to serve the St••••e,* 1.1339 and to turn as they list; and Religion like a nose of wax,* 1.1340 to stand which way they will; and to be al∣tered, and formed into what fashion they think fittest for the State; and most suitable to the Civil Government and Laws of that Common-wealth. But let that policy, power, and those persons expect the rigor of his rod of Iron, which is already reached out, against such Politicians of our times; who like the King of Navar (to Beza) profess not to stir a foot further for Religion,* 1.1341 then it promotes policy, and agrees with his interest. Let such call to the Mountains and Rocks to fall on them, and hide them from the wrath of the Lamb. The great day of his wrath is come.* 1.1342 Revel. 6.16, 17. Neither in the next place, can we read less then an apparent repugnancy to sound truth, and to this sure foundation in that lean opinion of the Cessation of Ordinances, which some hold at this day, contrary to Eph. 3.21. 1 Cor. 11.26. 1 Tim. 6.13, 14. Where∣fore they forsake publick assemblies, Heb. 10.23, 24. Duties, Ordinances;* 1.1343 and will neither build, nor be built up; pre∣tending the day is not come,* 1.1344 as Hag. 1▪2, 4. and it is time enough; wherein (as one notes) there is a double sin. First, Their negligence, and pretending it not to be the Lords time to cover their sin; and secondly, their rashness in charging others that are about the work;* 1.1345 and in the building of Gods house, as if they made too much haste, and might better let it alone, because the time is not yet come, &c. So that they would have all lie in their ruines, till the Restitution of Mi∣racles, as was in the Apostles days, and then to do it by an

Apostolick-power and authority, and not till then:* 1.1346 But O! what an error is here! Have they any warrant in the Word for this? Is not this an argument of a sensual? carnal? low spirit? that must be confirmed by miracles, Job. 20.29. and of want of faith? Heb. 11.7. Besides, are not miracles fallible? Nay, are they not notes of deceivers, and false Christs in these latter days? Matth. 24.24. And doth not Christ call them evil and adulterous, that do seek for such signs? Matth. 12.38, 39. before they will believe, that they must go about this building.

In a word (I think) they are under a world of temptations, and very unsound (if not sinfully sensual) that are of that judge∣ment, though (I will judge no person,* 1.1347 but the sin) for in forsaking Ordinances, Assemblies, Christian-duties, &c. They run a desperate hazard, Heb. 10.23, 24, 25. which, some say, is the Prodromus, or Harbinger of that pardonless, pitiless sin of the Holy Ghost, Vers. 26, 27, 28, 29. and of ruine, V. 39. But this I have offered on the first part of this use, to show a necessity of being well-grounded upon this Rock, Christ; and

Secondly, To be well-united in, and to this Rock Christ,* 1.1348 by communion, as 1 Cor. 1.9. God is faithful, by whom ye are called unto the communion of his Son Jesus Christ our Lord:* 1.1349 This is the voice of all the Oracles (sayes Mr. Ainsworth) to raise men in∣to communion with Christ the Rock, and then with one another, 1 John 1.3, 7.

Hence it is, that there be such variety of similitudes to re∣semble this communion, and to illustrate it;* 1.1350 as Christ the Head, we the Members; and all by due joynts, arteries,* 1.1351 and sinews, united to the Head; receiving life, motion, and govern∣ment, in all actions and affairs from the Head; and yet by the same arteries, sinews, joynts, and spirits united one to another: so Christ is the Vine, we the branches, i. e. One with the vine,* 1.1352 the stock, the root, all participating of the same juice, fatness,* 1.1353 sap, sweetness, and yet one branch deriving from another, re∣freshed by another, growing to another, and one with another: So Christ is the foundation, we are the building, Eph. 2.21. 1 Cor. 3.9. all fastned, knit, and united to the foundation, Christ; al∣though one may differ from another, in form, shape, order, place,

&c. And although some be of a courser, and some of a finer substance and appearance in this building;* 1.1354 although some be greater, and some lesser; some in one fashion, and some in another; yet all alike do depend upon, and are set upon Christ, the foundation; all are rooted in him, Col. 2.7. Eph. 3.17. grounded and built upon him; and pinned, fastned, and uni∣ted to him; and yet are so to one another (in faith and love;) as if they could not live or stand, one without the other; for they be many in particulars; and some are under one form, and some under another; yet all are coupled together, tacked, and nailed together; so that they grow together up unto an holy temple in the Lord.

Now if we lie loosely, (and not firmly fastned, as I said be∣fore) we shall slip aside, and fall out, 1 Joh. 2.19, 20. and thereby bring danger to the whole building.* 1.1355 This communion makes us in unity, without which is neither comfort, nor con∣tinuance in a Church-state; neither am I of opinion with some, that they must be all of one judgement, and under one form, and of one opinion, in one body or society, &c. that hold toge∣ther in love and faith. For I finde no building, no body, no Church that ever was, or will be, without different forms, opini∣ons, appearances, &c. according to the nature of the Members and Matter they are made up of. There be many Members (and particular parcels of several shape and use) and yet by the wis∣dom of God, all are so well-united and set together; that there appears so admirable a decorum, so goodly a frame, and lovely a proportion and symmetry of the whole; I say, of the whole, that not the least Member (though the most differing from o∣thers in form or fashion) could be spared; for the Lord hath use of all his people (under what dispensation soever) to build up his house withal, as I shall (if the Lord please) shew in the second Book. Wherefore I am perswaded, those Churches that consist so much in, and subsist so much of, and upon an uniformity, will fall; for they are not of Gods build∣ing; but those the Lord builds (as before) though many Members be in them that differ in opinions, forms, or the like; yet all shall be very useful and necessary in the place the Lord hath put them in, by his holy Spirit, and shall be so far from

making fractions, or divisions, that they shall promote the unity of the Spirit in the bond of peace, being all are borne up by one foundation, upon whom all are built, one as well as another, and that foundation which is the strength of the building) is as able and fit to keep up one as another (so fastened in him) bee hee of what judgement soever,* 1.1356 and under what shape soever hee ap∣peares to others (so he be but good matter.) Now those Chur∣ches are of the Lords building (doubtlesse) that doe agree in Spirit, though differ in forme, and though they have in them of sundry Nations, natures, languages, judgements, or opini∣ons, yet are all one in Christ the foundation, and are firmly cemented, and united one to another in Christ by his own, and the same spirit, which enlivens, enlightens, quickens, comprehends, acts, inables, moves, and governs all, though under diversity of gifts and administrations: And these are they that shall stand by his wisdome, though not in the wisdome of flesh and blood, or of the world.

Well in a word, Sion thus governed, thus grounded, and thus united as before, must be the delight of the whole earth, beautifull for scituation, not onely in a faire air, lovely climate,* 1.1357 and good land, but lying on a fair, full, and sure foundation, which shall never bee removed, but which he will establish for ever, Psal. 48.2.8. SELAH. Wherefore thus saith the Lord of hosts, let your hands be strong, ye that heare in the day the foundation of the Lords house is laid (Christ being for that purpose preached) that the Temple might be built. For the building is all in vaine, that is not laid upon this Foundation.

And to conclude; The Lord make our Builders wise in laying the Foundation first; I feare, too many (and I desire to deale home with my owne naughty,* 1.1358 deceitfull heart herein) that have sought more their owne fame, then others felicity, more to glorifie themselves then God in gathering the godly into Fellowships, and so they have gotten a good many,* 1.1359 and those great ones too, and made themselves some body; then they Christen their Churches into their owne names. The Lord shame us for it, whom he findes guilty! Constantine the Great called Trajane (who was a Great Builder) the wal-flower, for that his name was engraven on so many walls. So indeed

are many mens names most shamefully (if not impudently) in∣graven on your Churches. This was not in Primitive times, we never read of any Churches called by mens names then; as St. Pauls Church,* 1.1360 or Peters Church, but all called the Churches of Christ; for they were built upon him for a founda∣tion, upon this Rocke which Eagles flye up to; but the Ostridges have their nests in Sand. So that all true Churches and Saints have one, and the same substantiall Foundation. For as Rhetoricke is said to be a Fist extended and displayed in∣to an open hand,* 1.1361 but Logick a hand contracted into a close Fist; So the Church is dilated into many Congregations, but every good Christian is the Church contracted, and condensed into one Bosome, being alike built upon the Rockie Foundation which will never faile.

CHAP. XV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ahezachecha. That all the children of Sion called home, are bound to make haste, and to enter into this Way of Christ among his Companions in the Gardens.

THe next newes is, that wisdome stands in the streets and calls to all, yea the simple, and poore, to eat of her bread, and drinke of her wine, to forsake the foolish, and to goe in the way of understanding,* 1.1362 she cries at the gates, at the en∣try of the City, at the coming in at the doores, Prov. 8.1, 2, 3. yea shee hath sent out her Maidens (the Ministers) to cry aloud (by preaching her doctrine) Prov. 9.4. and her Discipline,* 1.1363 Prov. 9.1. For wisdome hath laid the foundation, and hewed out her pillars, as you have heard before; what follows?

why hearken unto me, O yee children! blessed are they that keep in my wayes, blessed is the man that heareth mee,* 1.1364 watching daily at my gates, waiting at the posts of my doors.* 1.1365

The gates of Zion are the particular Churches of Christ, into which Christ calls all that have communion with him; Arise! and come away,* 1.1366 which (as Ainsworth sayes) Beleevers are bound to doe, and must labour forthwith, to enter in, and being come in to abide there,* 1.1367 and to contend together for the faith, Phil. 1.27. which was once DELIVERED to the Saints; For this is foretold in Isa. 2.3. and he will teach us his wayes (the very next step is this) and we will walke in his pathes; as soone as ever we know the way of Christ, the Lawes, Ordinances, Institutions, and Discipline of Christ, wee must make no de∣lay at all, but put into practise, and enter into his way. It ar∣gues carnality to procrastinate, and put off Christ, and to delay our comming at the call of Christ, when wee have clearly and distinctly heard it, Luke 14.18. and al∣wayes observe that it is something or other of the world, that is the let; but as Micah 4.2. sayes, and Jer. 50.4. They shall go and seek the Lord, and aske the way to Zion, saying, Come,* 1.1368 and let us joyne our selves to the Lord in a perpetuall Covenant. (I••unt, non subsistent ad vocationem Christi, non moras trahent,* 1.1369 Oecolamp. in loc. So Psal, 110.3. besides the Precepts, Psal. 45.11. Mat. 28.20. and loud calls a•• before,* 1.1370 the many menaces used in the Scriptures against Rebels, and such disobedient subjects, doe sufficiently testifie to this truth, Psal. 2.12. Luke 19.23.* 1.1371 1. Cor. 16.22. and the practises of the Saints in primitive times, yea though times of hottest persecutions and fiery trials; yet their (then) ready obedience to this order of Christ, doth very much manifest the reality of this assertion, viz. that Saints are bound by vertue of positive Precepts to joyn toge∣ther somewhere in a Gospel-way and order, as hath been before handled, Act. 2.41, 42. 1 Thes. 1, 4▪ 5, 6, 7. 2 Cor. 8.11.22. 2 Cor. 8.5 Cum multis aliis. Now is there not reason enough for it? For,

First, What other visible way for Beleevers to walke in to∣gether, [reason 1] and to worship in,* 1.1372 hath Christ brought out of his Fa∣thers bosome? and left behinde him? when he ascended on high? till his second coming? but this? see Eph. 4.11, 12.

* 1.1373Secondly, What an apparent peece of disobedience and contempt of Christs Call and Command is this, to live in Ba∣bylon streets? or as Lot in Sodome? notwithstanding the An∣gel of the Sunne is sent to cry aloud in our eares to come away into Sion, and to make a habitation for the Lord to live in, Isa. 52.11. Rev. 18.4. 2 Cor. 6.16, 17. Eph. 2.21.28. yea and the Spirit is to be our conduct, Jo. 16.13. and 14.26. and knocks at our doors, and tarries to know if we are ready, and to put us in minde of making haste, by many motions and instigations,* 1.1374 and instincts: O then! how roughly doe they resist the Holy Ghost! and quench the motion of the Spirit! that stirs in them! and strives with them! Act. 7.51. 1 Thess. 5.19. which is a sinne of the saddest consequence, (if after they are convinced,) Mat. 12.31. Marke 3.28, 29. Heb. 10.26.27. agnitam veritatem flagitiose insectari. So Saul, Julian,* 1.1375 Latomus of Loraine, and many others sinned the sinne of death! that is, they madly and maliciously resisted the truth, despised, and despited the wayes of Christ, notwith∣standing their consciences checks, and the Spirits motions, and so did Stephen Gardiner,* 1.1376 Fox Act. and Mon. Fol. one thousand nine hundred and five,* 1.1377 and divers others.

O sad! sad sinne! to sinne against the office, and opera∣tions of the good Spirit of grace!* 1.1378 which is more then to speake against his person in ignorance, for so did the Sabel∣lian, Eunomian, and Macedonian hereticks, who yet found mercy. Wherefore have a care how yee dare to live in the loathsome Babylonish wayes of confusion, after yee are called out thence, and convinced by the Spirit (since) of the gates of Sion! whilst the Spirit moves in you, to make haste in∣to Church-fellowship, he is doing his office in you, look you to [reason 3] yours.

* 1.1379Consider the abundance of ill consequences which must unavoydably follow this disobedience to Christ, or this neglect, or omission of these wayes of holinesse or Gospel-fellowship; for

* 1.1380First, The worship of God, or service to Christ Jesus (which should be our joy and meat and drinke) suffers by it, which is more acceptably and orderly performed with joynt con∣sent,

and in communion of Saints, Rom. 15.16▪ 1 Cor. 1.9, 10. Zeph. 3.9. the Lambe is said to solemnize publick service up∣on Mount Sion with a hundred forty and foure thousand Saints, there their voice is like the voice of many waters, and mighty thunders, Rev. 14.1, 2, 3. in the songs of praises, and in their prayers; but for this I refer to Ainsworths Communion, Chap. 16.

Secondly, without this, the Saints must needs fall short of that duty of edifying one another,* 1.1381 and of building up one another in the most holy faith, but then they grow, Jer. 23.3, 4. Ezek. 34.14.16. and walke in light, Isa. 60.3. 1 Jo. 1.17. and love, Eph. 5.2. 1 Thess. 4.9. 1 Pet. 1.22. and unity of the Spirit, Phil. 2.1, 2, 3. 2 Cor. 13.11. Eph. 4.3. instructing and provoking one another to holinesse, and good works, Mal. 3.16, Jude 20. 1 Thess. 5.11. Heb. 10.24. therefore are they implanted together to flourish in the Lords Courts, and to bring forth fruits, Psal. 92.13, 14. which will not faile, for the waters run out of the San∣ctuary, Ezek. 47.1.

Thirdly, otherwise they have not that mutuall aid and assistance for the counsel and comfort of one another,* 1.1382 which they ought to have, Rom. 12.3. 1 Cor. 12.22.26.

Fourthly, nor is there that unanimous compliance,* 1.1383 or united force made against the opposers of the truth as is required, Phil. 1.27. Jude 3 Gal. 5.1. 1 Cor. 7 23. Can. 6.4. til they be in communion, as an Army with Banners, and then they are terrible to their enemies being all under one Captaine, Heb. 2.10. (grant there be di∣vers colours) having all the same word, Jer. 31.33. marching all in order and ranke, Col. 2.5. making all one arme, and strength against the same enemies,* 1.1384 and joyntly vindicating the truth, joyntly praying, and then out of their mouths comes fire to destroy their Adversaries, Rom. 11.5. joyntly suffering for the truth, 1 Cor. 11.26. Rom. 12.8. joyntly refusing traditions, trumperies, and whatsoever is contrary to Christs word, joyntly disputing for,* 1.1385 and maintaining of their Liberties and Priviledges, Gal. 5.1.

Fifthly, without this Fellowship together, there is not that fellow-feeling, or Saintly sympathy as ought to be, 1 Cor. 12.25.26. Rom. 12.16. nor is there that bearing one anothers

burthens, Gal. 6.2. Heb. 13.3. nor forbearing one with an∣others weaknesses, as Eph. 4.32. Col. 3▪ 12, 13. in bowels of love, pity, patience, and without censures, Rom. 14.13. Rom. 13.1, 2, &c.

Sixthly, besides they are exceeding deficient in many other Christian duties,* 1.1386 who are not in Gospel-fellowship; for how can they Prophesie in the Church? 1 Cor. 14. or tell the Church? as Mat. 18.17. if they are not members of a Church? or obey them that are Elders, Heb. 13.17. or vigilantly watch over one an∣others conversation? and admonish, or reprove orderly? Mat. 18.15. 1 Thess. 5.14. and 4.18. 2 Thess. 3.15. Rom. 15.14. &c. But for this I refer to Mr. Bartlets Model; But to the

[reason 4] Fourth Reason or Argument, which is taken from the special priviledges which are proper to them that are in the way of Christ above all others,* 1.1387 which are abundance:

As first, among them Christ doth most manifest his presence, Psal. 36.2. in a more then ordinary measure, the glory of God is seen in the face of Christ, 2 Cor. 4.6. Christ takes most de∣light in the midst of them to walke there,* 1.1388 Rev. 1.12, 13. and 2, 1. in his rich robes of righteousnesse to cloath or cover with, the meanest (Saints or) member of his body, i. e. with a garment downe to the foot, and girt about the paps with a golden girdle, for himselfe as High-priest and his Saints as Priests. The names of Temples, house, Kingdome, Tabernacle, yea and golden Candlesticks are given to Beleevers in Church-fellowship, 2 Cor. 6.16. 1 Cor. 3.16.17. Eph. 2.22. Heb. 3.6. Rev. 21.3. for this very reason,* 1.1389 not onely because he walks in them, but there he lodges Psal. 132.13, 14. lives, and rests in a most remarkable man∣ner, there the Kingdome and King is seen in his beauty, Isa. 33.17. And for this I referre to the object of the Church in Chap▪ 9.

Secondly, In this Way of Christ, the Saints have most sin∣gular refreshments,* 1.1390 and the sweetest and highest enjoyments of love, and grace, and powrings of the unction from on high upon them; we shall finde how Christ (yea and his Apostles after him) did daily visit the Synagogues and publick Assem∣blies, and amongst them he uttered so many gracious words, and wrought so many mighty miracles; and why so? if not to

foreshew by this, how he would regard the Church-assemblies of his people, and be their Prophet, to declare excellent truths, and to open the Fathers bosome to them above all; for there hee feeds, Cant. 1.7. and 6.2▪ 3. and eats pleasant fruits, i. e. of his owne planting, Cant. 4.16. there the Lord is a place of broad rivers, Isa. 33.21. and Christ is there,* 1.1391 * 1.1392 and to them streams from Lebanon, and a Fountaine in the middest of them, Cant. 4.12. as in Florence and Naples, where they have the most excellent Gardens, they have in the midst a most excellent Spring,* 1.1393 a Fountaine from which with an Engine they can sprout out water, and streams round about the Garden, so al∣luding to this,* 1.1394 is Christ in the midst of such a Church-fellow∣ship, as we have spoken of, a Fountaine and streams i. e. they are refreshed with streams (in a more eminent manner) then all in the world besides; For the common-fields, flowers, and trees without,* 1.1395 have the benefit of the clouds and ordinary••raine and showers, but the particular Churches of Christ, his bed of spices, Cant. 6.2. are more watered then all others; for besides the outward meanes of grace, and preaching, praying, expound∣ing, and ordinary publick showers or refreshments,* 1.1396 they have a fountaine within that is never dry, of purer and more Chrystall showers that cannot be taken away from them; the Word and Spirit are (as it were) entailed to them in a most spirituall man∣ner above all, Exod. 20.24. Isa. 4.5.6. Isa. 25.6, 7, 8.* 1.1397 Psal. 132.13, 14, 15, Isa. 56.7. Isa. 59.21. and are (as it were) seated there to sanctifie, season, counsell, quicken, comfort, encourage, and assist them in Church-fellowship above any other. So that when there is a drought without, and the Clouds are steril, and the earth barren, yet there is (even there) within a foun∣taine and streams for the Gardens.* 1.1398 So that though Ministers i. e. Clouds may be empty, yet the Fountaine, i. e. Christ cannot. Thus Saints in fellowship are fed with fat things Isa. 25.6, 7. with flaggons and apples, Cant. 2.5. and full refreshments, and that above all other the dwellings of Jacob, and they bring forth fruits (even) in old age, Psal. 92.13, 14.* 1.1399

Thirdly, Christ is more free with them then with any others, as a Husband with his Wife to impart his most in∣timate bosome-loves and secrets, Cant. 7.12. 2 Cor. 11.2. and

to let out his very heart-loves into his wives arms and bo∣some, Isa. 62.4, 5▪ and Isa. 61.10. Psal. 36.8.

* 1.1400Fourthly, Such (of all) are under his protection and banner of love, Cant. 2.4. Isa. 4.5, 6. Joel 2.32. Isa. 54.17 and in the midst of them is salvation placed, Isa. 46.13. Zach. 2.5. And in a word they have a heaven upon earth, Rev. 12.1.12. O! it is good being here!

For these and many more the like Reasons hath this Gospel-order of Beleevers in fellowship been alwayes praised, prized, and indefatigably sought for,* 1.1401 and accounted of, even as of necessity, for beleevers in all ages: For the Lord though hee loves all his Saints, Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob, Psal. 87.2. and so much the Saints have loved these Courts of the Lord, that they have accounted a day better there, then a thousand else∣where, Psal. 84.10. the Apostles longed after it, and to see the brethren in it,* 1.1402 Rom. 1.11.12. 1 Thes. 2.17. yea and esteemed them the Crown of their joy, 1 Thes. 2.19.20. yea, Christ him∣selfe (as man) exceedingly desired it, and sought comfort by his Disciples prayers,* 1.1403 Mat. 26.40.43. Luke 22.46. and he ex∣ceedingly longed after a most speciall communion with them in fellowship with him, before hee parted from them, and was taken away to suffer. See Luke 22.15. with desire I have desired to eat with you before I suffer;* 1.1404 as if he should say, I have most strong affections hereto, for thereby I shall be abundantly stengthned and refreshed as well as you,* 1.1405 &c. O then! how dare any, that follow the Lambe, delay entring into these wayes of ho∣linesse, and love! did not Christ, his Apostles, and primitive Saints goe before us into this Church-fellowship, and Gospel-order? what hinders us? nay what is the reason wee doe not run into them? for what a world of proofs, precepts, promises, practises, reasons, arguments, motives, and priviledges, are there to provoke us?* 1.1406 were they but duely weighed? who durst either deny,* 1.1407 or delay comming or joyning? The Lord added to the Church from day to day such as should be saved, Act. 2.47. where∣fore make this use! put forward apace for the wayes of Sion with the will! wherein you must have (in your hearts) in∣clinations, resolutions for, and choosings of these Tabernacles

above all other wayes; if once you get into these Gates of Sion, you will quickly be in Sion. But some may say,

Object. But learned, able schollars,* 1.1408 and godly judicious men doe both print and preach against this way; the Answer is easie.

Answ. First, In all ages, both learned and godly have been [answer 1] opposers of Christ and his Church;* 1.1409 so were the Scribes and Pha∣risees, the most learned and (in appearance) the most godly of the age; and so, Act. 13.50. were those that raised (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a running and a most rigid persecution-against Paul and Bar∣nabas, and expelled them out of their coasts; but this should ne∣ver the more hinder us.

Secondly, Though they be learned and godly, yet they bee but men, therefore subject to mistakes; for judicium fit,* 1.1410 secun∣dum vim intellectualis luminis, they preach, and print, but ac∣cording to their apprehension; But,

Thirdly, All are not learned, nor godly, that the world judges to be so; they have a form of godlinesse,* 1.1411 denying the power there∣of, 2 Tim. 3. and so they may have the letter of Learning, but not the life of it, whole Libraries in their heads, but not a Catechisme, nor Principle in their hearts, Isa. 29.11. Isa. 50.4. I mean of the true Divinity which the Father learnes us, Joh. 6.45. by his Spirit, 1 Joh. 2.20.77. this none but the Redeemed have, Rev. 14.3. and in this the Spirit is our Tutor, and teaches us out of the Lambs booke, Rev. 5.5, 6. such have indeed the highest skill of Tongues, and are most admirably conver∣sant with the originall language of the Spirit, here lyes the difference; but for these, their Learning comes from the heart, Prov. 16.23. whilst the others comes but from the head: But,

Fourthly, They know but in part,* 1.1412 they will know more then now they doe.

Fifthly, Doe not learned, able, and godly of all sorts print,* 1.1413 preach, and pray this way of Christ? by unanswerable argu∣ments against all opposers whatsoever? and answer the argu∣ments, and objections of the Adversaries?* 1.1414

Sixtly, This opposition of theirs is necessary for the evincing of the truth, and makes more for it, then against it, Act. 28.22. Act. 24.5.14.

* 1.1415Object. But when people enter into this way, they run into errors presently.

[answer 1] Answ. First, Some it may bee that enter, doe run into errour,* 1.1416 but this their uniting with the Saints in Gospel-order, is not the cause of it; nay,

Secondly, There is no stricter enemy to error, that can bee, then this order of Christ,* 1.1417 which will not allow of the least ap∣pearance, much lesse growth of error, or sinne, Rom. 16.17, 18. 1 Tim. 6.3, 4, 5. 2 Tim. 2.16, 17. Act. 20.29.31. Rev. 2.14.16. 2 Jo••. 10. though such as are conscientious have (and are to have) their liberty in things indifferent, Rom. 14.1, 2, 5.

* 1.1418Thirdly, Nay, to say the truth, the neglect and omission of this duty to enter into fellowship according to Gospel-order, makes so much disorder, and so many runne into wayes of error, as hath been hinted before in Chap. 7. but grant it, to argue ex concessis, then we say,

* 1.1419Fourthly, Errors are usefull, as well as truth, and it is expe∣dient they should be 1 Cor. 11.19. In Pope Clements the fifths time, Frederick King of Sicily made this his master-objection against the Church, viz. the errours and evill-orders (which in∣deed he might well doe) but he was answered, and soon satis∣fied with this Scripture,* 1.1420 That offences must come, and that there must be heresies amongst you, that they which are approved may bee manifest; by Arnoldus de nova villa. This is much for the glory of truth too,* 1.1421 and therefore in Isa. 60.1, 2. a glorious light, and yet a grosse darknesse are both foretold for one time together; should wee halfe so much prize the light, and presse for it, had we never a night? nor darknesse? but both together doth well, and wisdome hath so ordained it.

I have heard of a Ruler who gave liberty to his subjects for certain dayes to do any manner of evill or mischiefe, and they should not bee questioned for any wickednesse done in those dayes; no, though they murdered, or did villany in the highest nature; But this was in policy to indear government unto them, and by giving his people a taste what it was to bee without it, to make them the more prize it.

* 1.1422Obj. We are well enough as long as salvation may be had here in Parishes, what need we enter into any other way?

Answ. 1. Yet ye are not well enough; for ye live in dis∣obedience, [answer 1] and in danger of Babylons plagues,* 1.1423 and in contempt of Christs commands, which shall not go unpunished, Heb. 10.20. And therefore, if you love your own souls, there is great need of getting into the gates of Sion.

2. VVhat a carnal, low, degenerate, base Spirit hast thou,* 1.1424 to be as well content with Egypt, as with Canaan? and with the Onions and Leeks, as well as if ye had the Milk and Honey?* 1.1425 Thou doest fall foully short of the true Spirit of Christ in a Saint; which is ever going forward, and cannot be content with the husks, no nor crums, as long as there is bread enough in our Fathers house. Besides, how unkindly doest thou deal with Dear Christ? who took care for thee?* 1.1426 and brought this way from Heaven out of his Fathers heart for thee? and wilt thou now slight both him, and it? But,

3. It is a question,* 1.1427 whether thy salvation may be had here in these Parochial ways and Discipline, as long as thou art perswaded, and convinced by Gods Word thou art in a false-way; but how ever, I tell thee from the Lord, thou art an enemy to thy poor soul, and as much as (almost) may be an hinderer of thy own salvation.* 1.1428 For thou dost rob thy soul of the rich benefit of being watched over, admonished, counsell∣ed, comforted, and maist lie in some sin (which thou seest not, and others might see) which may be thy ruine; thou art subject to wandrings now, and may be, runnest in a full career without stop or stay, warning or check; besides, you have not here without in your Parishes the benefit of many ordi∣nances, as exercising of gifts, prophesying one by one, and frequent communication and conference in the things of God. Mal. 3.16. And such-like pretious benefits as are in this Church-way to be had at large for your edification.* 1.1429

4. And lastly, it is just with the Lord, to leave thee to thy lusts, to swear in his wrath, thou shalt never enter into his rest; never to make one motion more at thy soul, by his spirit, to enter into this way; or once to encline thine heart thereunto; If now, now I say, after so many clear calls, thou doest resist the Holy Ghost. Wherefore as Heb. 3, 10, 11, 12, 13. harden not

your hearts (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1430 which comes of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dry up, or wither) do not snib or nip off those buds, or blast those blooms which are in you, and like to set so fair for fruit; nor by the hardness of your hearts, and unkindness, and cruelties, to the conceptions of Christ within you, do not dry up those sweet sappy motions, which are made in your heart by his spirit; if you do, you will prove but a barren branch, a withered sear stick, to be cut up for the fire, John 15.16. Heb. 6.8. they are nigh the curse that do so, in the deceitfulness of sin,* 1.1431 i. e. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex à privat. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) drawn out of the way of Christ, by some fallacy or other; who ever refuseth this way of Christ, runs a desperater hazard, then he is aware off; wherefore then let him take heed! take heed!

And let Ministers (so called) look about them too! and beware!* 1.1432 for a greater alteration is yet to come! and to befal them! then ever hath been before! O then! Sirs! that they would be busie about the Lords house! and no longer delay it! or do it by halves! Numb. 14.24. or by haltings! be∣tween too! Do they yet know what was the meaning of the last lightning? and thunder the last year? which grew so angry at their Morter-Churches and Parish-Temples? what houses were burnt or beaten down to the ground, but those Churches? and on that day of worship too? and in several Counties too? and which is not without a Mystery? but it shall be plain, and made an History ere long; in the interim, it were well, that Ministers and all would take warning and sin no more, (by dishonoring God in idolizing forms! and humane inventions! or in worshipping of Christ in Anti-christian ways! and traditions!) least a worse thing happen unto them. Was there ever any that hardned his heart against the Lord, and prospered at last? Job 9.4.

* 1.1433But some it may be will say, Sir, You forget your self (and so I would) whilest you urge so much your Form of Discipline! For we look for Zion more spiritually! and for spiritual wor∣shippers!

[answer 1]

* 1.1434Answ. 1. It is not so much the Form, as the Faith, that I would urge; I mean obedience to Christs positive commands

(as I told you before) although some soar too high into the air, that account the Practical Part of Worship a meer Form.

2. I urge it not so much to be Church-members as Christs-members; but first to have fellowship with the Son▪* 1.1435 and then with the Saints (as I said before;) but I say, both these are enjoyned, to be enjoyed: Yet I say further, whilest in the Form, out of the Form; and whilest under it, yet above it; and so are all Saints in the Church, spiritual worshippers of God, John 4.23. yea, in spirit and in truth together;* 1.1436 Wherefore let none be so censorious, as to say, We are all for the form of Discipline, when indeed, we are least for it, and would have all our Brethren to live above it in their Spirits with God, and with Christ; in the Temple, and the Light of the New Jerusalem. We live in them, as Abraham lived in Tents, and David in Tabernacles.

3. We also look for Sion more spiritually!* 1.1437 but this is in order thereunto: Before we can get into the City (which is all glorious within,) we must pass through the gates, as ap∣pears, Psal. 87.2, 3. His foundation is in the holy mountains. The Lord loveth the gates of Zion more then all the dwellings of Jacob. Glorious things are spoken of thee, O City of God!* 1.1438 There is, first, the foundation laid by the Lord himself; and then secondly, the particular Churches, or the gates of Zion, which the Lord so loves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And then thirdly, the City its self which is so glorious. But I say, before we can come into the City, we must enter through the gates; which are these Churches gathered:* 1.1439 So that this is in the way to that City, where Salvation is placed, Isa. 46.13. This is the way to Zion, as Jer. 50.5. They shall ask the way to Sion, with their faces thitherward, saying, Come let us joyn our selves together, &c. We must ask first the way,* 1.1440 (i. e. the Churches▪) and when we are in the way, then for Zi∣on. And thus the Saints come to Sion, Jer. 3.14. Isa. 51.11. & 35.10. i. e. By this way, and through these gates; we must first live in Tents, and then in the City, Heb. 11.9.10.

First, in Tabernacles, then in the Temple; and that those that would live in Sion in her glory,* 1.1441 and full effusion of the Spirit, must be in the Churches, in order thereunto; which appears plainly in Chap. 9. lib. 2. For the Lord will be known in her Gates, Towers, and Palaces, Psal. 48.3. & 44.12.

* 1.1442Quaere. How we should groundedly know we are fitted for this Communion of Saints in Church-society, as hath been pressed?

[answer 1] Answ. 1. There must be clear satisfaction to your judge∣ment,* 1.1443 and full perswasion in your brest, Rom. 14. the whole Chapter, especially Vers. 1, 2, 4, 14. Acts 2. & 19. & 8. Saints ever first believed, and were fully perswaded, and then they entered.

* 1.14442. You must be exceedingly longing and desirous after it; and then make ready for it; be freely willing to it, by the Spirit of Christ in you, Psal. 110.3. Jer. 50.4, 5. For all in Christs Kingdom are voluntiers, 1 Thes. 1.6, 7. Acts 4.32. 2 Cor. 8.3, 5.

* 1.14453. Such are made free to follow Christ any where soever, Revel. 14.4. And as they come at his call, Mark 1.18. so they are prepared to leave all, and to take up the cross, Mat. 19.27. accounting before hand, what it will cost them; so that they pass not a pin for storms and afflictions, which they expect before hand; as 1 Thes. 3.3. Phil. 1.27, 28. but they will hold out to the end.

* 1.14464. What is the object ye look on in these overtures of your affections? It is the King in his beauty. O the sweet! Soul-ravishing presence of God in Christ! in grace! and glory! This makes these Tabernacles so amiable! his goodness in these gardens is so desireable, Psa. 87.2, 3. Isa. 33.17. Psa 27.4. Act. 2.28. Ps. 84.1, 2, 7, 10. & 63.1, 2. 2 Cor. 3.18. & 6.16.

* 1.14475. Have ye a clear discovery of your fellowship with the Father, and his Son? Then ye may from the same princi∣ple, and by the same spirit, have fellowship with the Saints; 1 John 1.7. but be sure ye begin in Christ first, or else the foundation is not laid; else ye will fall out and down in the dust, 1 John 2.19. ye cannot continue else; and then will your ending be worse then your beginning.

6. What is your end? is it that as the chosen ones,* 1.1448 and those bought by Christs blood, you may set forth the praises of him that called you out of darkness into light? 1 Pet. 2.9. 2 Thes. 1.11, 12. and is it nothing else but in subordination to this? why then these are good grounds. But many there be that have base, by, sinister ends,* 1.1449 for which they creep into this Church-way; who are (or will be ere long) a scandal to the Gospel, and do bring a scorn upon the truth. O! how often hath it been said in Dublin (and that by such, whose sincerity is without exception) with bleeding hearts! Look yee! there is one that could not tell how to live, but hath lost his trade, and for some place is got in to be a member of such a Church; and he is now preferred, and made a Gentle∣man, &c. Nay, some have been so bold as to boast of it, (a∣mong themselves) as if nothing else byassed them into these ways, but politick ends! O sad!* 1.1450 such as these do bring the ways of holiness into contempt! they grieve many that are in! and keep out many that are not in! they raise fractions within, factions without; they open the wide mouthes of the enemies to blaspheme; and they side for lucres sake, or lusts sake with the great, rather then with the good. Ah! alas! and indeed, though upon the naked knees of our souls, we cannot be thankful enough for the liberty the truth hath,* 1.1451 and that holiness and Religion is so much advanced;* 1.1452 Yet I do verily believe, never more Hypocrites then now, who (be∣cause they know none but honest men must be preferred into places or offices) do dissemble with God and men; get into Church-fellowships (the name of a Church-member making them of note) and exercise their gifts,* 1.1453 and get up into Pul∣pits (which God forbid, but they should orderly) and change their words, ways, and works, but not their hearts, Gen. 4.3. Hosea 7.16.

These are lights before men, but darkness before God, Matth. 6.2, 5, 16. Isa. 58.2. and though these do not the evil which they love, (in their hearts, if they durst do it,* 1.1454 or could not be seen by men) yet they will do the good, which they love not, to be seen by men, Numb. 14.2. & 4.40. O these! these are the scandal of this age! this Land! this

Reformation! and of the Church of Christ! whererefo be∣ware ye be not byassed by such sinister,* 1.1455 carnal, fleshly ends! for the Hypocrites hope will come to nothing, Job 8.13. Their flower will fade, and their joy is but for a moment, Job 20.5. When Religion is much in fashion,* 1.1456 it is much a fancy, and then most men will swim with the stream.

Thus have I roughly offered a few directions, and have lent my hand, by a few helps to such as do seek the way to Si∣on! but least they leap before they look, they will do well to weigh them in the ballance of the sanctuary; and because many Church-fellowships in my judgement (given me by the Word and Spirit) are in a doubtful state at present; and which (I think) must be purged with the Refiners fire, and Fullers soap:* 1.1457 I do therefore beseech you seriously to seek such a society as hath,

1. The sweetest harmony, and most love, and to all a∣like.

2. Which hath Christian liberty, and no one is robbed by the Rulers, of his or her right.

3. Where they live more in the Spirit, then on the Forms.

4. Where holiness is highest, and appears in most power.

5. Where every Saint may walk according to his light (so he be holy, humble, &c.) though he differ in some things from others.

6. Where you see most self-denial, humility of minde, and ready serving one another.

7. Where you see most order and Gospel-decency.

8. Where appears most sympathy, and bowels of love, and pity.

9. VVhere their unity consists, not in the unity of the fo••m, but in the unity of the Spirit.

10. VVhere you finde most readiness to meet together, to instruct, counsel, comfort, and build up one another in the most holy Faith; and where there is not honor given, or taken, Joh. 5.44. after the manner of men, or a having mens persons in admiration.

Many such things I might offer now, but I shall take more

liberty hereafter; onely these things in brief I lay before you, till the next Books. And this I do the rather,* 1.1458 being in∣duced thereunto by abundance of experience afforded me (through Gods goodness) from variety of observations, which I have taken of many gathered Churches in England and Ireland, as they now stand. The Lord open your eyes to see, and your ears to hear, and lead you by his light, and Spirit of truth, into his holy tabernacles, Psal. 43.3.

Thus far for the first Part of this Platform, wherein you have the totum essentiale of a true Church of Christ, from

• The Efficient Causes.
• The Material Causes.
• The Formal Causes.
• The Objective Causes.
• The Instrumental Causes.
• The And Final Causes.

All this is to shew what is requisit before embodying; but the next part relates, to what is to be done in▪ and the last, to what is to be done after embodying together.

The End of the First Book.

Notes

• * 1.1

  Wisdomes Politie,
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Sim.
• * 1.4

  Divinity and Morality.
• * 1.5

  Expos.
• * 1.6

  From Fa••her and Mother.
• * 1.7

  Spirit and Truth.
• * 1.8

  Expos.
• * 1.9

  Gods design in setting up Gospel-Dis∣cipline.
• * 1.10

  To make us Gospel Disci∣ples.
• * 1.11

  1 For order.
• * 1.12

  2 For un••ty
• * 1.13

  3 For edifica∣tion of one ano••her.
• * 1.14

  Hereby ap∣pe••rs Gods great love to us.
• * 1.15

  Th. Aqu. 22. Q. 80.1.3. Expos. And his great care over us.
• * 1.16

  Expos.
• * 1.17

  The necessity of it is undeni∣able.
• * 1.18

  This Discipline is proved, 1 cut of Old Testament.
• * 1.19

  Expos.
• * 1.20

  It is the beauty of holinesse.
• * 1.21

  Expos.
• * 1.22

  The glory of the latter house greatest.
• * 1.23

  Proved in New Testa∣ment by Christ
• * 1.24

  Expos.
• * 1.25

  It is a building fitly compact∣ed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  It is not an (openly) mix∣••d congregati∣on.
• * 1.27

  Expos.
• * 1.28

  Ecclesiam esse misc••llaneam falsum oft dicere Cam. in loc. quia confusis▪ cultibus confun∣ditur v••rus Deus cum Idolis.

  Vrsin in secundo praecepto.

  Proved by the Apostles, and primitive Saints.
• * 1.29

  Examples.
• * 1.30

  Christs Church Di∣scipline, or Politie, why, and how cal∣led so.
• * 1.31

  Visibly, and in∣visibly all one Church.
• * 1.32

  Sim.
• * 1.33

  How it differs from carnall worldly Po∣lit••e.
• * 1.34

  1 One and the s••me in all places.
• * 1.35

  Sim.
• * 1.36

  2 In all ages. Cuncta tempo∣rum cursu mu∣tantur.
• * 1.37

  3. In the inte∣rest it drives.
• * 1.38

  4. In the Lawes outward, and inward.
• * 1.39

  Directories or Cannons are of no use there∣in.
• * 1.40

  5. In the King and Governor.
• * 1.41

  6. In obedi¦ence.
• * 1.42

  7. In altering or adding to Lawes.
• * 1.43

  When••e came Pope, Prelates Hierarchy.
• * 1.44

  8. In principle▪
• * 1.45

  9. About cu∣stoms of long continuance.
• * 1.46

  10. In power of making obedi∣ent, and pu∣nishing Offen∣ders.
• * 1.47

  11. In the nature of it.
• * 1.48

  12. In the pomp and beauty of it.
• * 1.49

  13. In respecting▪ persons or opinions.
• * 1.50

  14. In respect of gifts and abi∣lities.
• * 1.51

  15. In the Con∣sequence of it.
• * 1.52

  It differs from Ecclesiasticall Polity in a sense.
• * 1.53

  Who more Politick, then the Beast se∣ven-headed, most subtill-pated in his Ecclesiasticall Discipline.
• * 1.54

  Saints susp••••∣ring (yet aspi∣ring) in a strange Land.
• * 1.55

  Revel. 9.2. Rev. 12.1.
• * 1.56

  Expos.
• * 1.57

  What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline.
• * 1.58

  Mat 10.16, 17, 18.
• * 1.59

  Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2.
• * 1.60

  The D••agon persecutes her.
• * 1.61

  Rev. 12.4. Anno 179. Anno 204. Anno 256.
• * 1.62

  Anno 162. Euseb. lib. 7, c. 17. Images and Idols. Cent. 2 cap. 7. Anno 267.
• * 1.63

  Anno 306. Euseb. lib. 8. & 9.
• * 1.64

  Rev. 12.3.
• * 1.65

  She was brought into the Wilder∣nesse.

  When? and how?

  Pareus. in Apoc. 12. v. 6. By loosing her Discipline.
• * 1.66

  And how?
• * 1.67

  Euseb. l. 10. cap. 3. Socrates, lib. i. cap 6.
• * 1.68

  When mee∣ting-places were made Churches. When Cruci∣fixes, Reliques of Saints, &c. came up.
• * 1.69

  Socrates, lib. 1. cap. 1•• cap. 9. c. 17.
• * 1.70

  Monkes, Priests.
• * 1.71

  Popish Disci∣pline.
• * 1.72

  Swum in bloud
• * 1.73

  There were hopes of the recovery of Gospel-Di••ci∣pline in King Henry 8. and in Edw. 6.
• * 1.74

  Lit••le hopes left againe in Q. Maries dayes.
• * 1.75

  Great hopes of her restaurati∣on were in Q. Elizabeths dayes.
• * 1.76

  Cant. 1.6.
• * 1.77

  But what hin∣dred it?
• * 1.78

  Prelates falsly accused it to the Queen.
• * 1.79

  They falsely accused and abused the Saints that cal∣led for Dis∣cipline.
• * 1.80

  Papists and Prelates alike in Discipline, and in oppo∣sing the truth. Prelates Mungrels.
• * 1.81

  Sim.
• * 1.82

  K. James, No Bishop, No King.

  Both alike have been from, and for the be••st, and shall be pu∣nished with the beast.
• * 1.83

  Presbyterians too must lose their Discipline in these dayes.
• * 1.84

  Sim.
• * 1.85

  Isa. 8.20. The Law is for us, the day will be ours.
• * 1.86

  Sim.
• * 1.87

  The heat of their Sun melt•• their waxen wings.
• * 1.88

  Sim.
• * 1.89

  Simile.
• * 1.90

  Black Disci∣pline will not be better, but bitter till it tumble.
• * 1.91

  Church Di∣scipline is best at last.
• * 1.92

  Rev. 12.8.13.
• * 1.93

  Exhortation to England, Ireland, and Scotland.
• * 1.94

  Sim.
• * 1.95

  We have been cheated in our Child-hood with Copper, and counterfeit Coyne.
• * 1.96

  But Christs true Discipline is offered in these dayes with the crown of twelve Starres, and cloathed with the Sunne, i. e. Christ, the Churches Light, and Lord.
• * 1.97

  Sim.
• * 1.98

  Sim.
• * 1.99

  The Devil takes up straies
• * 1.100

  Sim.
• * 1.101

  Christ in the Churches their fulnesse.
• * 1.102

  Sim.
• * 1.103

  There Law of Love.
• * 1.104

  A word and a warning to Ireland.
• * 1.105

  Sim.
• * 1.106

  Of Persecu∣tors for forme, or judgement▪
• * 1.107

  Sim.
• * 1.108

  Proph.
• * 1.109

  Persecutors, Sampsons Foxes that burne up themselves, and benefit us.
• * 1.110

  Christ in you, and with you.
• * 1.111

  Sim.
• * 1.112

  Feare not.
• * 1.113

  Isa. 43.3.
• * 1.114

  Sim.
• * 1.115

  Proph.
• * 1.116

  Expos.
• * 1.117

  When the Church was Promised to be delivered out of the Wilder∣nesse.
• * 1.118

  The time.
• * 1.119

  Iunius Parcus, in ••a.
• * 1.120

  1643. The Authors judgement.
• * 1.121

  Of her graduall deliverance.
• * 1.122

  Expos.
• * 1.123

  Mr. Bright∣mans Judge∣ment, 1650.
• * 1.124

  One thousand six hundred and fifty, as to us in England, Ireland, and Scotland, begins her graduall recovery.
• * 1.125

  The Authors judgement of her universall deliverance thirty five yeares hence to begin.
• * 1.126

  Zach 4.6, 7.
• * 1.127

  Two times more set for her delive∣rance.
• * 1.128

  Expos.
• * 1.129

  Proph.
• * 1.130

  From Con∣stantine.
• * 1.131

  To begin at Anno 1647.
• * 1.132

  The second time reckoned from Julian the Apostate.
• * 1.133

  Proph.
• * 1.134

  Anno 362.
• * 1.135

  To begin An. 1652.
• * 1.136

  Gradually to go on till 45. years longer.
• * 1.137

  How Antichrist is to be de∣stroyed.
• * 1.138

  Not by world∣ly weapons,
• * 1.139

  But by the spi∣rit, killed and▪
• * 1.140

  Torment••d.
• * 1.141

  Our troubles begin to be o∣ver, An. 1656.
• * 1.142

  Sim.
• * 1.143

  Yet forty yeers on the world, whiles we are safe in the Ark, viz. Ch••ists Chur∣ches.
• * 1.144

  Forty yeers hence Christ comes to reign visibly.
• * 1.145

  Then the uni∣versal Restitu∣tion 45. yeers hence at fur∣thest.
• * 1.146

  Proph.
• * 1.147

  In order to this God is making Mountains plains.
• * 1.148

  Who are the Mountaines?
• * 1.149

  Isa. 41.15, 16.21.23. Hag. 2.6.21, 22
• * 1.150

  Expos.
• * 1.151

  Rev. 12.17, 18 Rev 18.••. P••al. 83.11.12,
• * 1.152

  Th••s work is also graduall at first.
• * 1.153

  And will bee universal.
• * 1.154

  Esa. 63.1, 2, 3, 4. Psal. 8.2. Zach. 12, 3, 6.
• * 1.155

  Wo to the e∣nemies.
• * 1.156

  Ioy to Christs and the Chur∣ches friends.
• * 1.157

  Mat. 24.
• * 1.158

  Expos.
• * 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.161

  Sim.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 97.12.6. and 67.3, 4.
• * 1.163

  Isa. 22.22, 23. Dan. 4.34.
• * 1.164

  The Lord is at work hard in th••se dayes.
• * 1.165

  The richest blessings reser∣ved for these dayes.

  Like a Kid in Hebr. Rakad. Rev. 18.4.
• * 1.166

  How to Pro∣phesie as to foretell what is to come.
• * 1.167

  Times of re∣stitution.
• * 1.168

  Spring time is entered.
• * 1.169

  Winter time is over.

  Yet storms. Vid▪ ch 9. lib. 2
• * 1.170

  Most precious Cordials.
• * 1.171

  Sim.
• * 1.172

  To comfort us ••n the wilder∣nesse.
• * 1.173

  Sim.
• * 1.174

  Promises to anchor at in God.
• * 1.175

  A word to the Churches to fathom.
• * 1.176

  A good harbor
• * 1.177

  Sim.
• * 1.178

  Our harbour in these dayes. i. e gathered Churches.
• * 1.179

  Sim.
• * 1.180

  How we rec∣kon one estate, and make our accounts.
• * 1.181

  Sim.
• * 1.182

  The blossomes and flowery promises that are upon us.
• * 1.183

  1 By parallel from the wil∣dernesse. Iob 12.24. Gen. 21.14.
• * 1.184

  1 The Church discipline over grown with tradit••ons and trumperies.
• * 1.185

  Vitiis & di∣vitiis.
• * 1.186

  Ezek. 36.9, 10.
• * 1.187

  1 The promise is to till her as his hus∣bandry.
• * 1.188

  Pareus in loc.
• * 1.189

  Ier. 4.3▪ 4.
• * 1.190

  Rev. 15.2.
• * 1.191

  Ezek 36.38. 1 Cor. 3.8, 9▪ Beza in loc.
• * 1.192

  Expos.
• * 1.193

  Sim.
• * 1.194

  The Churches are the Lord husbandry.
• * 1.195

  2 Wilderness a fruitlesse, barren place.
• * 1.196

  S•• hath Sion been.
• * 1.197

  But now shall, be blooming and branching, and fruit-bear∣ing, and flou∣rishing.
• * 1.198

  Amos 9.13, 14, 15.
• * 1.199

  Cant. 4.12. Isa. 61.11.
• * 1.200

  Sim.
• * 1.201

  Thirdly, a wildernesse without a way.
• * 1.202

  The Church was so in it.
• * 1.203

  Ier. 9.13, 14.
• * 1.204

  Joh 14. Cant. 8.5.
• * 1.205

  Promise is to bring her into the way.

  The Lord will be her guide.
• * 1.206

  Io. 4.
• * 1.207

  Expos.
• * 1.208

  Isa. 30.22.
• * 1.209

  Spirituall wor∣shippers in Doctrine and Discipline, 2 Cor. 4.3 Most in the forme, least in the Spirit.
• * 1.210

  Sim.
• * 1.211

  Sim.
• * 1.212

  The Spirit guides into the way.
• * 1.213

  4. A Wild••r∣nesse most dangerous.
• * 1.214

  Psal. 55.23 Psal. 26.9.
• * 1.215

  The Church in such danger.
• * 1.216

  Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1••.16 Prov. 29.10 Psal. 11.2.
• * 1.217

  Expos.
• * 1.218

  Prov. 12.10
• * 1.219

  How persecu∣ted up and downe.
• * 1.220

  Promises of her deliverance.
• * 1.221

  Isa. 65.23
• * 1.222

  Wild Beasts shall have no power to hurt us.
• * 1.223

  Wild Beasts afraid of the wall of fire.
• * 1.224

  Mat. 4.
• * 1.225

  5. Wilderness of want.
• * 1.226

  Expos.
• * 1.227

  The Church in such wofull wants of ne∣cessaries.
• * 1.228

  Expos.
• * 1.229

  Vers. 13.
• * 1.230

  Sim.
• * 1.231

  O how sweet are the dayes that approach!
• * 1.232

  Sim.
• * 1.233

  Sim.
• * 1.234

  Sim.
• * 1.235

  Good store of Manna.
• * 1.236

  Isa. 11.9. Isa. 35.2
• * 1.237

  Psal. 63.5. Isa. 25.6, 7 Psal. 65.4.
• * 1.238

  Saints shall have enough, and no more want.
• * 1.239

  6. With wil∣dernesse crea∣tures and com∣panies.
• * 1.240

  Ezek. 22.26 2 Cor. 6, 16, 17
• * 1.241

  So the Church was in the wil∣dernesse to this day.
• * 1.242

  Sim.
• * 1.243

  Sim.
• * 1.244

  And quite o∣verturned into a stie of Beasts.
• * 1.245

  Precious pro∣mises of her deliverance.
• * 1.246

  Ier. 15.19
• * 1.247

  How many be∣waile the fall of Babylon.
• * 1.248

  Sim.
• * 1.249

  Sueton, in Ner. And would have the Strumpet rule though she ruine us.
• * 1.250

  Sim.
• * 1.251

  They will not be got out of the old pace.
• * 1.252

  Characters of Wildernesse-ones are:
• * 1.253

  1 Their habi∣tation and▪ abode.
• * 1.254

  No content to us.
• * 1.255

  2 Their food is wild f••uit.
• * 1.256

  Enough to choake us.
• * 1.257

  3 Never lost.
• * 1.258

  We are soone lost, and sensi∣ble of it.
• * 1.259

  Psal. 94 17 Psal. 55.22 Psal. 12.4
• * 1.260

  4 They agree together to seize on a stranger to their wayes.
• * 1.261

  5 Best pleased with darknesse.
• * 1.262

  And hate the light.
• * 1.263

  But those that have a right to these latter daies promises, love, & rejoyce at the light.
• * 1.264

  Expos.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cashaph.
• * 1.266

  People are be∣witched: why, and how.
• * 1.267

  Sim.
• * 1.268

  They give all up to Babel, till they them∣selves be made a Babel, or confusion.
• * 1.269

  But we are called our.
• * 1.270

  A call from the Spirit, and the Bride to come.
• * 1.271

  Sim.
• * 1.272

  But not for self-ends·
• * 1.273

  Saints and hy∣pocrites diffe∣rent entrance into Church-fellowship.
• * 1.274

  Why make haste into Church-fel∣lowship.
• * 1.275

  Sim.
• * 1.276

  Haste! haste! haste! in Eng∣land, Ireland, and Scotland, more then all the world be∣side.
• * 1.277

  Sim.
• * 1.278

  Sim.
• * 1.279

  Every day re∣member the Church in Wildernesse till she be re∣covered.
• * 1.280

  Rom. 6.21. Ezek. 43.10, 11▪
• * 1.281

  The happy change.
• * 1.282

  1 Ioh. 1.3.
• * 1.283

  Veniente per∣fecto evacuatur imperfectum.
• * 1.284

  Col. 2.22, 23.
• * 1.285

  Hos. 14.8.
• * 1.286

  Christs Gar∣den, Isa. 51.3. Isa 35.2. Isa. 5.1. Mat. 21.23. Ier. 2.21.
• * 1.287

  1 Taken out and separate distinct from the commons.
• * 1.288

  Num. 23.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.289

  2 Inclosed in themselves.
• * 1.290

  Mat. 21.33.
• * 1.291

  Expos.
• * 1.292

  By Gospel-fences and hedges.
• * 1.293

  Vide Sibs in Cant 4.12.
• * 1.294

  Expos.
• * 1.295

  3 Christs own planting.
• * 1.296

  Vide lib. 2. ch. 9
• * 1.297

  Mat. 15.13.
• * 1.298

  Expos.
• * 1.299

  4 For fruit∣fulnesse.
• * 1.300

  Sim.
• * 1.301

  Vide Paul Hobsons Garden inclosed.

  All trees in his Garden are for fruits.
• * 1.302

  Sim.
• * 1.303

  1 Cor. 1.28.
• * 1.304

  Sim.
• * 1.305

  Surpassing all others for magnitude, multitude, and plenitude.
• * 1.306

  2 Cor. 7.11. Eph. 3.19.
• * 1.307

  Cant. 4.13.14.
• * 1.308

  Expos.
• * 1.309

  Cant. 4.12.
• * 1.310

  Expos.
• * 1.311

  Expos.
• * 1.312

  Sim.
• * 1.313

  5 The Lords speciall care.
• * 1.314

  Mat. 21.33.
• * 1.315

  Expos.
• * 1.316

  Of least of his Garden plants.
• * 1.317

  6 His choysest delights are his Gardens.
• * 1.318

  2 Cor. 6.17. Rev. 2.1.
• * 1.319

  Here is the Suns orbe to move in, and to give light to others.
• * 1.320

  Sim.
• * 1.321

  Sim.
• * 1.322

  How long we are light.
• * 1.323

  Sim.
• * 1.324

  This blessing is begun in our dayes.
• * 1.325

  A loud call from Christ to come.
• * 1.326

  Expos.
• * 1.327

  And separate▪ from them without.
• * 1.328

  Expos.
• * 1.329

  Cant. 2.14.
• * 1.330

  The last dayes best dayes.
• * 1.331

  Isa 64.4. Isa. 2.2. Zach. 14.7. Proph. Rev. 12.1.
• * 1.332

  Prophesies of the Churches restauration in these latter dayes.
• * 1.333

  Methodius.
• * 1.334

  Hermes vision of the Chur∣ches restaura∣tion gradually

  • 1 An old wo∣man in a chair.
  • 2 An old wo∣man with the face of a young woman.
  • 3 A young wo∣man with old womans hairs in Q Eliz. and to these dayes.
  • 4 A fair Bride coming out to meet the Bridegroom; so she is now.
• * 1.335

  The latter dayes disposi∣tion is to wait, Isa. 25.9. Dan. 12.13.
• * 1.336

  Micah. 7.7. Iam. 5.7.
• * 1.337

  Few can get beyond sense.
• * 1.338

  Sim.
• * 1.339

  God appears to perform his promise at the last pinch.
• * 1.340

  Psal. 3.1.12, 13.14.
• * 1.341

  Prov. 22.18. Rom. 9.22.23.
• * 1.342

  Gods strange wayes.
• * 1.343

  He works by contraries.
• * 1.344

  For his Chur∣ches.
• * 1.345

  For poor souls.
• * 1.346

  Beleeve and wait.
• * 1.347

  Rom. 4.18, 19.
• * 1.348

  Sim.
• * 1.349

  When little grounds for faith and hope appears.
• * 1.350

  Contrary means effect that work which will de∣stroy the means.
• * 1.351

  Sim.
• * 1.352

  Many acts of Providence like Hebrew must be read backward.
• * 1.353

  Sim.
• * 1.354

  Sim.
• * 1.355

  A word to the Churches.
• * 1.356

  2 Maccab. 1.20, 21.22.
• * 1.357

  We are to fetch out what hath been hid many hund∣reds of years.
• * 1.358

  First we must gather the wood together.
• * 1.359

  Latimer.
• * 1.360

  The Authors prayer is that like a light he may be spent to give others light.
• * 1.361

  Ainsw. in loc. 3.9.
• * 1.362

  Expos.
• * 1.363

  What the Church is, viz. The typified Chariot of Sa∣lamon, how and why? It is a bed, a Throne a Pa∣lace, a Cham∣ber of pre∣sence, a secret Chamber. A Couch.
• * 1.364

  The matter of this Gospel-Chariot.
• * 1.365

  Expos.
• * 1.366

  Psal. 1.3. & 52.8. & 92.12 Ier. 17.8. Such as are sound, faire, tall, fat, up∣right, strong, and well roo∣ted, are fit for Church-Fel∣lowship.
• * 1.367

  Such are to be alwayes a sweet savour.
• * 1.368

  Visible Saints only matter of the Church to be made up of.
• * 1.369

  Types of it. 1 King. 6.••
• * 1.370

  Sim.
• * 1.371

  The Stones of the Temple hewen.

  2 Chron. 23.19 None entr••d into the Tem∣ple that were known unho∣ly, or unclean. All the utensils and materials holy.

  2 Chro. cha. 4. & chap. 5. So now in the Gospel-temple.
• * 1.372

  In his holi∣nesse of Church-Mem∣bers, read that Book, p. 88. The Porters that kept out the uncleane. Uncleane and uncircumcised ones doe pol∣lute the Tem∣ple of the Lord, And are not to be suffered.
• * 1.373

  Obj.
• * 1.374

  Rutherford, Bailey.
• * 1.375

  Answ.
• * 1.376

  Expos.
• * 1.377

  Cotton, Hooker, &c.
• * 1.378

  Zach. 9.9. Rev. 15.3. Isa. 33.22. Iam. 4.12.
• * 1.379

  Reasons.
• * 1.380

  Expos.
• * 1.381

  1 Christ is the Churches foundation, none are true Church-mem∣bers, but are built up by him, and on him.
• * 1.382

  What sort of Professors and Professions re∣quisite?

  Ans. affirm.

  Ans. negat. not meere verball.
• * 1.383

  Sim.
• * 1.384

  Many Profes∣sors not Chri∣stians.
• * 1.385

  Sim.
• * 1.386

  Reall Saints most attractive matter.
• * 1.387

  Obj.
• * 1.388

  Answ.
• * 1.389

  Expos.
• * 1.390

  What sort of Professors were taken in primi∣tive times.
• * 1.391

  Sim.
• * 1.392

  Not only pun∣cti & repuncti, but also com∣puncti, a sound worke.

  Wounded for sin, crying out fo•• Christ.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, repenting, em∣bracing the Gospel gree∣dily.
• * 1.393

  Strong in the faith.

  In midst of trials.
• * 1.394

  2 Christ's countermand, Mat. 21.
• * 1.395

  Expos.
• * 1.396

  Christ's com∣mand.
• * 1.397

  Expos.
• * 1.398

  Violent viola∣tions of Christs Law to take in any but Saints in appearance, and so far as we can judge of them.
• * 1.399

  Expos.
• * 1.400

  Object.
• * 1.401

  Answ.
• * 1.402

  All called by an outward converting cal••
• * 1.403

  But they are not to enter in till fitted.
• * 1.404

  All the Pro∣phesies are ••ull to foretell, that the Church in the latter daies shall consist of Saints and such as so ap∣pear.
• * 1.405

  Such are in the Lambs book of life.
• * 1.406

  Sim.
• * 1.407

  Accounted necessary in the Law times, and the Bap∣tists time.
• * 1.408

  August. in Mat 3. Act. 19 4.
• * 1.409

  The Baptist admitted not of scandalous, nor of bare professours.
• * 1.410

  Ierom 31, 32.
• * 1.411

  The sweet and unseparable relation that is betwixt God and his Saints, Christ and his Church, Christ our Husband.
• * 1.412

  Object.
• * 1.413

  Christ is Husband of mixed Congre∣gations too.
• * 1.414

  Answ
• * 1.415

  Expos.
• * 1.416

  In the Church none members but such as ap∣peared fit, so in all ages, in the true Church of Christ▪
• * 1.417

  Object.
• * 1.418

  in Judas.
• * 1.419

  Answ.
• * 1.420

  1 Not known openly to the Church to be an hypocrite when admitted.
• * 1.421

  2 Christ knew him so by an extraor∣dinary Spirit.
• * 1.422

  3 Great reason for Judas ad∣mission.
• * 1.423

  Christs fel∣lowship is the patterne, yet 〈◊〉〈◊〉 Judas was in it.
• * 1.424

  Sim.
• * 1.425

  2 King. 15.25.
• * 1.426

  Sim.
• * 1.427

  Gods own Ark may have beasts and toads in it.
• * 1.428

  Sim.
• * 1.429

  2 Sam▪ 23.4, 5, 6.
• * 1.430

  2 Christs Church is Gods holy Temple.
• * 1.431

  3 It is the Lords house.
• * 1.432

  4 His Houshold.
• * 1.433

  5 It is Christs Body.
• * 1.434

  All these rela∣tions teach us what manner of persons Church-mem∣bers ought to be.
• * 1.435

  The Church must judge of them accord∣ing to ortho∣dox rules of charity.
• * 1.436

  Vid. Hooker 1 lib. 2 ch.
• * 1.437

  Object.
• * 1.438

  Answ.
• * 1.439

  Jude v 4.
• * 1.440

  Not gifts, or parts, to pray, preach, &c. that doe fit or qualifie us for Church mem∣bers.
• * 1.441

  But union with Christ the Head by saving and sanctifying graces (so cal∣led.)
• * 1.442

  Sim.
• * 1.443

  Others are but blazing De∣ceivers, who must, and will fall of them∣selves.
• * 1.444

  None but Saints can an∣swer the ends of the Institu∣tion of Gospel-Discipline.
• * 1.445

  1 The honour and glory of God, which none but Saints can.

  Others cannot.
• * 1.446

  2. The promoti∣on of the true light & know∣ledge of God.
• * 1.447

  Others cannot answer this end.
• * 1.448

  3. Edifying one another.
• * 1.449

  Others cannot.
• * 1.450

  4. Saint-like love▪
• * 1.451

  ☞
• * 1.452

  Others cannot learne this lesson.
• * 1.453

  Nor answer o∣ther ends of Church-fel∣lowship.
• * 1.454

  None but visi∣ble Saints su∣table matter.
• * 1.455

  1 Cor. 1.2.
• * 1.456

  Object.
• * 1.457

  Ans.
• * 1.458

  No Scripture distinction of visible and in∣visible, but all one Church, 1 Tim. 3.••5.2. So Ainsworth a∣gainst Bernard, p••g 174. and Robi••so••s Justif▪ of separ. p▪ 112.
• * 1.459

  Parish Chur∣ches, as Chur∣ches Antichri∣stian.
• * 1.460

  When Parish-Churches be∣gan in Eng∣land.
• * 1.461

  Obj. Many Saints in our Parish.
• * 1.462

  Answ.
• * 1.463

  Obj. Our Mi∣nister godly.
• * 1.464

  Answ.
• * 1.465

  Answ.
• * 1.466

  Sim.
• * 1.467

  Object.
• * 1.468

  Answ.
• * 1.469

  Expos.
• * 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.471

  Sim.
• * 1.472

  Object.
• * 1.473

  Answ.
• * 1.474

  Sim.
• * 1.475

  Churches as Christs Pallaces must be made of the best materials;
• * 1.476

  Object.
• * 1.477

  Answ.
• * 1.478

  Hearing of the word without the Church.
• * 1.479

  Depart yee out of Babylo∣nian bondage, and Parochiall captivity.
• * 1.480

  A vindication of the Chur∣ches.
• * 1.481

  Sim.
• * 1.482

  Sim.
• * 1.483

  Hypocrites in them, that are not of them.
• * 1.484

  Sim.
• * 1.485

  Sim.
• * 1.486

  Hypocrites hinder the Churches growth.
• * 1.487

  We in Dublin had this by wofull expe∣rience.
• * 1.488

  Sim.
• * 1.489

  Some like wolves looked upward, when they howled for lambs to be their prey.
• * 1.490

  Sim.
• * 1.491

  They have re∣trograde mo∣tions.
• * 1.492

  Sim.
• * 1.493

  Caution to the Churches have from our wo∣full experience
• * 1.494

  Sim.
• * 1.495

  A Riddle.
• * 1.496

  Sim.
• * 1.497

  The Riddle opened in, and by hypocrites.
• * 1.498

  1 Eunuchs.
• * 1.499

  2 Pumices.
• * 1.500

  3 Bats.
• * 1.501

  4 Fennels.
• * 1.502

  Sim.
• * 1.503

  They had need to see on a good colour.
• * 1.504

  Sim.
• * 1.505

  And to study tricks to keep their credit.
• * 1.506

  Sim.
• * 1.507

  Like a faire white house, within a house of Office.
• * 1.508

  Sim.
• * 1.509

  Sim.
• * 1.510

  A heavy acti∣on against them at the last day.
• * 1.511

  With a Judas kisse they be∣trayed us, and gave us up to the crosse.
• * 1.512

  Our experi∣ence (the mi∣stresse of fools) is to ••each other Churches.
• * 1.513

  Hypocrites must be, that the sound may be manifested.
• * 1.514

  True matter must be of the Lords owne adding, and ordering; Hence in Act. 2.41▪ 5.14. this manner of being made a disciple, is ex∣pressed by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added to, or incorpora∣ted.
• * 1.515

  2 Hypocrites hold off.
• * 1.516

  Sim.
• * 1.517

  For they are forbidden in Law and Go∣spel.
• * 1.518

  Sim.
• * 1.519

  Fit matter are sound and sincere.
• * 1.520

  Sim.
• * 1.521

  The house is in the builders hands.
• * 1.522

  As yet in heaps in most places.
• * 1.523

  But must bee a fair structu••e.
• * 1.524

  They without gather up the ch••ps.
• * 1.525

  The matter before fitted, must be tryed by saw and hammer.
• * 1.526

  Hypocrites will fall from the building ere long. As D••mas.
• * 1.527

  Judas.
• * 1.528

  Their hypo∣crisie will soon appear to all.
• * 1.529

  Sim.
• * 1.530

  To the scandal of the Gospel.
• * 1.531

  Sim.
• * 1.532

  Church-members mis∣carriag••s are mind••d by all, and in every mou••h
• * 1.533

  New Ranters nought. Old Prote∣stants not enough. But aspiring growing Saints are sutable matter.
• * 1.534

  Genus cum for∣mae constituit speciem.
• * 1.535

  The fo••me hath two parts.

  • 1. Separation.
  • 2. Conjuncti∣on: vide Mr. Owens Eshcoll, or rules to the Reader.
• * 1.536

  2 Chron. ch▪ 2. ch▪ 3.
• * 1.537

  Sim.
• * 1.538

  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 〉
• * 1.539

  Niphal. And s••t loose to bonds and bondages without.
• * 1.540

  Precious sepa∣rate from the vile, cleane from the un∣cleane.
• * 1.541

  Expos.
• * 1.542

  Good from the bad.
• * 1.543

  As Israel was gathered out from others, as a people by themselves, so are the Saints now to be.
• * 1.544

  Delivered and brought out (by the Spirit of the Lord)
• * 1.545

  God will judge for our former injuries. And he wil save us for fu∣ture.
• * 1.546

  And separate us from them without.

  And gather us into our owne Land of Ca∣naan.
• * 1.547

  And then be our God, and we his people. And his San∣ctuary shall then be in the midst of us.
• * 1.548

  The Lord shall reigne over them especially that are thus gathered out.
• * 1.549

  Proved by po∣sitive prec••pts that Saints must be sepa∣rates.

  Wisdome calls for it.
• * 1.550

  Expos.
• * 1.551

  Required in the Leviticall Law.
• * 1.552

  Expos.
• * 1.553

  Separate saith the Lord.
• * 1.554

  And then I wil be a father to you.
• * 1.555

  Expos.
• * 1.556

  Expos.
• * 1.557

  Them without are a generati∣on of froward∣nesse and crossenesse.
• * 1.558

  Beleevers did separate from such.
• * 1.559

  Then cal••ed a Church, and not before.
• * 1.560

  Hence Ecclesia the Church is called.
• * 1.561

  1 Cor. 1.9.
• * 1.562

  3 Proved by the practise of Christs Pro∣phets, Apostles and all Saints in Primitive times.

  Jeremy separa∣ted. Calvin in loc.
• * 1.563

  Israel a sepa∣rate people.
• * 1.564

  So every Saint is a spi∣rituall Jew.
• * 1.565

  So are the Dis∣ciples of Christ.
• * 1.566

  Sim.
• * 1.567

  Who are therefore ha∣••••d.
• * 1.568

  Ch••ists com∣mands.
• * 1.569

  2 Those that partake of her sins, partake of her sorrows.
• * 1.570

  3 It publishes disobedience not to be such, and a corrupt heart, plenis faucibus.
• * 1.571

  Quest.
• * 1.572

  Answ.
• * 1.573

  1 None ought to be without Callings.
• * 1.574

  2 None must separate from their duties.
• * 1.575

  3 Nor to se∣parate from ci∣vill ••onverse.
• * 1.576

  What it is to separate.
• * 1.577

  1 From all false wayes and worship.
• * 1.578

  2 From fami∣liarity with the adversaries of the truth.
• * 1.579

  Sim.
• * 1.580

  Sim.
• * 1.581

  Sim.
• * 1.582

  Have nothing to doe with them.
• * 1.583

  Gods anger is against such as do keep com∣pany with them.
• * 1.584

  Sim.
• * 1.585

  Sim.
• * 1.586

  3 No fellow∣ship with them in their orders and or∣dinances out of Christs way.
• * 1.587

  Expos.
• * 1.588

  As Paul se∣parated from Iewish Chur∣ches, Discipline orders and or∣dinances.
• * 1.589

  Vse.
• * 1.590

  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,
• * 1.591

  All men are separates from Christ, or sepa∣rates for Ch••ist and which is best?
• * 1.592

  Object.
• * 1.593

  What Separa∣tists are Schis∣maticks, and what not.
• * 1.594

  A sin not to se∣parate from false Antichri∣stian Church-States, And pa∣rishes, as Chur∣ches are such.
• * 1.595

  Learned men many times most enemies to Christ and his true Chur∣ches.
• * 1.596

  Sim.
• * 1.597

  Parish-Chur∣ches, no Chur∣ches.
• * 1.598

  Churches ga∣thered out of Churches▪
• * 1.599

  Parish churches are Sathans Synagogues. No Parish-rule conveyes a Church-right.
• * 1.600

  Sim.
• * 1.601

  Parishioners op∣posite to Chur∣ches.
• * 1.602

  Sim.
• * 1.603

  Object.
• * 1.604

  Answ.
• * 1.605

  Word preach∣ed is no inde∣lible, nor un∣deceivable note of a tru•••• Church.
• * 1.606

  Sim.
• * 1.607

  But a commen adjunct.
• * 1.608

  Sacraments must be (of right) dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church.
• * 1.609

  Expos.
• * 1.610

  A word to all friends to sub∣mit to Christ.
• * 1.611

  ☞
• * 1.612

  ☞
• * 1.613

  Sim.
• * 1.614

  Outward Or∣dinances out of Christs or∣der may do more hurt then good.
• * 1.615

  Sim.
• * 1.616

  Carnall reason keeps many off Church-fellowship.
• * 1.617

  Sim.
• * 1.618

  Secondly, 2. Part of the forme is after separation from the fals, & con∣junction in the true way. Forth with hast into the Churches. Else we shall be lost in the wildernesse.
• * 1.619

  One reason many Profes∣sors formerly strict turne Fa∣milists, Seek∣ers, Ranters, and such like.
• * 1.620

  In the An∣swer, godly eminent Mi∣nisters so ac∣counted, must be reproved in the Coun∣tries.
• * 1.621

  Hag. 1.2.4.
• * 1.622

  The Lord ex∣postulates with them.
• * 1.623

  Ministers most complaine, who are most the cause of their owne com∣plaines.
• * 1.624

  What answers some of them have given the Author, when he hath pres∣sed upon them Gospel pra∣ctise.

  Why many Ministers are against Inde∣pendency, as they call it.
• * 1.625

  Expos.
• * 1.626

  Whom the forme is to be showne to? What it is?

  • 1. One Body.
  • 2. One body Independent.
• * 1.627

  1. Christ's Church is his Body, how, and why? All Members make up one, and but one body.
• * 1.628

  Expos.
• * 1.629

  Sim.
• * 1.630

  If one member be amisse it must be resto∣red into use and order a∣gaine, for the good of the whole body, which cannot misse that one member.
• * 1.631

  Sim.
• * 1.632

  That is, can∣didly with all sweetnesse of brotherly-like spirit, and christianity.
• * 1.633

  Every member is to be in an apt place, &c of the body.
• * 1.634

  Sim.
• * 1.635

  1 Cor. 12.21.22 and to be con∣tent therewith.
• * 1.636

  Vide Zanch. de Eccles.
• * 1.637

  2. Christ his Church is his building.
• * 1.638

  Expos.
• * 1.639

  The forme of his building. What it is.
• * 1.640

  Sim.
• * 1.641

  Rightly orde∣red to make all one.

  The Lords house fitly fra∣med together.
• * 1.642

  Expos.
• * 1.643

  All one in a∣nother, and e∣very one on, and in Christ the foundati∣on. v. chap. 14.
• * 1.644

  Expos.
• * 1.645

  3. Christ's Church is a City compact.
• * 1.646

  Sim.
• * 1.647

  All streets, houses, peo∣ples, &c. make but one City. Saints Citizens.
• * 1.648

  Sim.
• * 1.649

  The immuni∣ties, Privi∣ledges, lawes of this City, which belong to the Free∣men thereof. None admit∣ted free-men of this City, but by the Ci∣tizens consent.
• * 1.650

  Expos.
• * 1.651

  Buxtorph and Sh••indler.
• * 1.652

  4 This Church is his Army. All men, com∣panies, colours, Captaines, make up one Army.
• * 1.653

  5 Christ's Church is his Kingdome.
• * 1.654

  For all Cities, Shires, countries &c. make up but one King∣dome.
• * 1.655

  6 Christs Church called heaven. And why?
• * 1.656

  All Elements, Firmaments, Orbes, Stars, &c make but one heaven.
• * 1.657

  All Saints in one are so.
• * 1.658

  Mr Jacob. Mr. Ursin.
• * 1.659

  Sim.
• * 1.660

  Because they have All one Father.

  All one origi∣nall Law.

  All in one Co∣venant.

  All hewn from one Rock.

  All bear one Image.

  All lay in one womb.

  All of one Seed.

  All lead by one Spirit.

  All called into one hope.

  All one joy. All one glory.
• * 1.661

  Christ prayed for this one∣nesse.
• * 1.662

  Apostles tooke great paines to preach it.
• * 1.663

  Unity and En∣tity conver∣tibles
• * 1.664

  The beauty and loveliness of Saints em∣bodyed.
• * 1.665

  Sim.
• * 1.666

  His Taber∣nacles amiable His Spouse fair
• * 1.667

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.668

  Such emb••d••ed excel in beau∣ty.

  Informitas ma∣teriae duplex vel exclude••s formam vel for∣mositatem, Th. Aq. 1.66.1.••.
• * 1.669

  Sim.
• * 1.670

  Without form deforme.
• * 1.671

  Sim.
• * 1.672

  But in one bo∣dy their ex∣cellency ap∣pears.
• * 1.673

  In great confu∣sion, and dis∣order till then.
• * 1.674

  Sim.
• * 1.675

  But in body in order and pro∣per place.
• * 1.676

  Sim.
• * 1.677

  Sim.
• * 1.678

  Till thus em∣bodied, they do not their duties one to another. Mr. Bartlet. The Author abused for him in Dublin.
• * 1.679

  Sim.
• * 1.680

  Expos.
• * 1.681

  The soule-sweet issues of such a Gospel-order.

  Priviledges, Promises. The Lords delight there above all.
• * 1.682

  Sim.
• * 1.683

  The united strength of Saints in such Gospel society
• * 1.684

  Vis ••nita forti••••
• * 1.685

  Such Saints are the surest, and the most suc∣cessefull Soul∣diers.
• * 1.686

  A terrour to the world.
• * 1.687

  Expos.
• * 1.688

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fire proceeds out of the mouthes of Churches to destroy Gog and Magog.
• * 1.689

  Expos.
• * 1.690

  By the Spirit of the Lord.
• * 1.691

  Sim.
• * 1.692

  Unity uncon∣querable. Sed informitas infirmitas.
• * 1.693

  Sim.
• * 1.694

  Sim.
• * 1.695

  Saints united in one, too hard for the whole world.
• * 1.696

  Sim.
• * 1.697

  Their joynt powers, and joint prayers able to con∣qu••r heaven and earth.
• * 1.698

  And joynt-praises fill hea∣ven and earth.
• * 1.699

  Sim.
• * 1.700

  One member can act by his owne power, and by the (virtuall) power and in∣fluence of the whole body. Vse. Parishes no Churches of Christ in this point of forme. For we proved before with the School••men, Ubi partes non habent rationem materiae, ibi to∣tum non habet rationem formae. So that they are neither matter nor forme▪
• * 1.701

  The Devils black cloven foote is set in the midst of them▪ all over England.

  Why Parishes so devoyd of matter & form, and so full of sinne?
• * 1.702

  Expos.
• * 1.703

  In Parishes what plagues arose from their constitu∣tion.

  The worse, wicked, ill-fa∣voured Kine eate up and destroy the o∣thers of the Neighbours that are bet∣ter.
• * 1.704

  Exod. 7.12. and errours and sins doe swallow up truths.
• * 1.705

  Proph.
• * 1.706

  Aegyptian Plagues must come upon them▪ as in Isa. 10.24, 26.
• * 1.707

  Although as yet ma∣ny like Dan do bite us behind▪ or backbite.
• * 1.708

  Many an A∣dullamite we meet with in Parishes.
• * 1.709

  Parishes a Chaos.
• * 1.710

  Sim.
• * 1.711

  Sim.
• * 1.712

  Materia infor∣mis.
• * 1.713

  Expos.
• * 1.714

  Parishes are stalls for beasts to lye down in.
• * 1.715

  Sim.
• * 1.716

  Sim.
• * 1.717

  Sim.
• * 1.718

  Parish-Chur∣ches have their fatall blow.
• * 1.719

  Ezek. 16.36, 37 Judg 9.15.
• * 1.720

  The Bramble shall be burnt up in the day that burneth like an oven, Mal. 4.1.
• * 1.721

  Sim.
• * 1.722

  Babylon fal∣ling.

  Th••se that traded with her bewail her.
• * 1.723

  Vse
• * 1.724

  A call into Zi∣on into the Churches of Christ.

  Out of Baby∣lon and Parish Churches. Christ bec∣kens to thee.
• * 1.725

  ☞
• * 1.726

  In his Taber∣nacles and Churches are beauty, power, his presence▪ safety, delive∣rance, pleasure and joyes, plenty, peace, blessednesse, & salvation, all powerfull mo∣tives.
• * 1.727

  Great hurt to the godly to continue in Parish Chur∣ches.
• * 1.728

  Sim.
• * 1.729

  Sim.
• * 1.730

  Sim.
• * 1.731

  Sim.
• * 1.732

  Sim.
• * 1.733

  Happinesse of such that are in Christs Churches.
• * 1.734

  Sim.
• * 1.735

  In Serm. 4. p. 38.
• * 1.736

  A description of the Church in her most conspicuous parts. Cant▪ 4.1, 2, 3, &c.
• * 1.737

  Exposit.
• * 1.738

  1 Doves eyes. The most dis∣cerning mem∣bers that are light to the body.
• * 1.739

  2 Comely, haire, Saints That hang and live on Christ the Head. Mount Gilead.
• * 1.740

  3 Her Teeth are the Mini∣sters of the Gospel that chew, divide the word a∣right, or members qua∣lified with the gifts of pro∣phesie, and in∣terpretation. Even.
• * 1.741

  They are not to be one lon∣ger, & one shor∣ter, one higher, and one lower, but all equall. Iam. 2.1, 2, 3. Very white and lovely. Mal. 3.3. Many Mini∣sters have been, and must be rubbed hard, before white.

  They are to be very fruitful. And very or∣derly.
• * 1.742

  4 Her lips. Her excellent word and do∣ctrine.
• * 1.743

  For matter.
• * 1.744

  2 For Forme well woven, twisted, &c. The Churches haire-lace to binde up the Haire (that we spoke of before) toge∣ther in one.
• * 1.745

  5 Her speech sweet.
• * 1.746

  6 Her Temples full.
• * 1.747

  Such are high in Christ the Head.

  Overseers, Elders.
• * 1.748

  Full of sweet∣nesse, and sa∣vour.
• * 1.749

  All pointing at the Crowne, and pressing after perfecti∣on in Christ.
• * 1.750

  7 Her Necke.
• * 1.751

  Expos.
• * 1.752

  The Ordinan∣ces which as means unite Christ and people, head and body to∣gether by the Spirit.
• * 1.753

  Who be-hea•• the Church. The necke (in Heb. Thau∣vaar)
• * 1.754

  Expos.
• * 1.755

  An Armory for swords. The two edged sword of the Spirit in her Ordinances. The Souldier of Christ of any size or stature is fit∣ted in this Ar∣mory f••r his warfare.

  8 Her two breasts.

  For Ornament and for use▪ Old and New Testament. Julian the A∣postate called the Bible a Bawble.
• * 1.756

  These breasts be full of milke for babes.
• * 1.757

  The Authors judgement is, the Word and Spirit are the Churches two Breasts, which are alwayes so full and faire, and freshly flowing and feeding.
• * 1.758

  Moulin.
• * 1.759

  The picture of the true Church. All faire.
• * 1.760

  Second part of the Forme. Every Church is equally In∣dependent.
• * 1.761

  Proofes of par∣ticular Chur∣ches equall, and alike pow∣er in seven Churches of Asia.
• * 1.762

  Expos.
• * 1.763

  To admit or keep out, exa∣mine or cast out, or the like.
• * 1.764

  Expos.
• * 1.765

  Nor one Church bla∣med for ano∣ther, but every one for her owne sins, be∣ing absolutely Independent (as to others) and distinct. Independency O••thodox in those dayes. Without any subordination. Proofes in the Apostles Epi∣stles to Chur∣ches, as di∣stinct Chur∣ches each from others.

  All alike one Head.

  All alike Queenes. All alike Sisters.
• * 1.766

  All alike Can∣dlesticks, and branches of the same Candle∣sticks, streams of the same Foun••aine, and beames of the same Sunne, and branches of the same Vine, all alike opening and shutting, ad∣mitting, exa∣mining, choo∣sing officers, administring censures, re∣admitting. Church-offi∣cers are but Servants. Doctor Whit∣aker.
• * 1.767

  Sim.
• * 1.768

  Doctor Fulk. Musculus, Calvin, Zanchy.
• * 1.769

  Pareus.
• * 1.770

  Popery to take away the pow∣er of the Church, and give it to Mi¦nisters or other Officers.
• * 1.771

  Expos.
• * 1.772

  Dudley Fenner
• * 1.773

  Cartwright.
• * 1.774

  Cyprian.
• * 1.775

  Mr. Cot. Keyes. Bartlets Model. Hookers Survey And the Te∣stimony of learned fa∣mous men for many genera∣tions.
• * 1.776

  Reason.
• * 1.777

  Because all have alike one and the same Head.
• * 1.778

  The great dif∣ference be∣tween Presby∣terians and In∣dependents.
• * 1.779

  Prelacy con∣demned, and ready to be turned off.
• * 1.780

  Sim.
• * 1.781

  Sim.
• * 1.782

  Prelaticke proud Pastors in Independent Churches as bad as any.
• * 1.783

  ☞
• * 1.784

  Much mischief done by such.
• * 1.785

  Sim.
• * 1.786

  Cornw. Essayes.
• * 1.787

  ☞
• * 1.788

  God abhors such spirits of pride.
• * 1.789

  Parishes no Churches in this part of the Forme. For they have dependency upon Diocesan, Nationall Churches. Zuing. Artic. 34. p. 254, 255. Keckerman. Ar••tius's Problem. None but An∣tichrist so sawcy. Presbyterians too bold in this.

  Prelacy and Popery termi∣ni convertibiles. Presbyterians and all Prela∣tick ones keep up the Pope, vide ch. 8.9. l. 2. Papists have Rome the Mo∣ther Church to call others to account, and to whom o∣thers were to make their ap∣peale.

  Prelates and Bishops had their High Commission Courts of the same nature for the same ends.

  The violent ones of the Presbyterians too will have their Classes too of the same nature (though the name chan∣ged) and for the same end.
• * 1.790

  All abominable in the sight of God.
• * 1.791

  Vide chap. 13. lib. 1.
• * 1.792

  Mr. Burroughs.
• * 1.793

  Mr. Jacob. Cottons keyes. What a height ambition brought the Bishops unto▪ To be Civill Magistrates they bec••me uncivill Mini∣sters.

  Justices of Peace. Judges.

  Order of the Garter called grace honou∣rable Lords.
• * 1.794

  Barons.
• * 1.795

  Cannon 18, 19, 20. concil. Carthag. 3.
• * 1.796

  Against all Gospel▪

  Christ would not suffer his Disciples to discourse of it.
• * 1.797

  Ch••ist the Di∣sciples Servant and Minister.
• * 1.798

  Prelates in pomp. Euseb. Hist. lib. 7.
• * 1.799

  Their pride fallen.

  Another Pre∣latick spirit succeeded in the Presbyte∣rians.

  This appeared in their acts of Treason a∣gainst the State.

  Short lived too.

  Proverb.
• * 1.800

  Ruling Synods are unwarran∣table.
• * 1.801

  Most mischie∣vous they are so to Christ, (proprio corpore) in the flesh, and they are so to Christ in the Church (in corpore mystico.) Cruell to ten∣der consci∣ences.
• * 1.802

  Expos.
• * 1.803

  Sim.
• * 1.804

  To put them upon the wrack.
• * 1.805

  Cant. 1.6.
• * 1.806

  The Lord is a∣bout delive∣ring his Saints from such op∣pressours.
• * 1.807

  Proph.
• * 1.808

  Expos.
• * 1.809

  Synods must down, that usurpe domi∣nion over con∣sciences.

  What assem∣blies are allow∣ed of, vid. ch. 9. lib. 2.

  Mr. Parker in's Eccles. Politie, lib. 3. cap. 12. &c. 22. Omne determi∣n••tum habet causam efficien∣t••m & omne efficiens habet determinatum. Mr. Burrough his heart di∣visions.
• * 1.810

  No warrant out of the Word for them.
• * 1.811

  Obj.
• * 1.812

  Answ.
• * 1.813

  Vide Hooker in's Survey. Cottons way for the Con∣gregation clea∣red, cum multis aliis. &c.
• * 1.814

  Expos.
• * 1.815

  No Appeals, to Ierusalem, for Canons or as having a supreme Power.
• * 1.816

  2 It was not a∣bout Church-government, but to aske their advice & judgement of a matter in controversie.
• * 1.817

  3 No necessity of sending, but it was thought fit to send to Ierusalem.
• * 1.818

  4 Should it bee granted, ap∣peals were made thither. Yet where be Apostles now? or such to sit as are infallibly gifted, graced, and spirited.
• * 1.819

  5 The whole Chu••ch▪ bre∣thren, sisters, all joyned.
• * 1.820

  Not Apostles nor Elders, on their owne heads, as the Presbyterian would infer. This spoyles officers, and makes them to Lord i••.
• * 1.821

  Object.
• * 1.822

  Answ.
• * 1.823

  Spiritual re∣medies, to spi∣ritual evils. li. 1. Ch. 13. Ch. 2. Lib. 2.
• * 1.824

  How to deal with an erring-Church.

  One Sister-Church may deal with ano∣ther Sister-Church, as one brother in a Church may deal with ano∣ther.

  Churches co∣ordinate.
• * 1.825

  And may ad∣monish, advice, Inquire.
• * 1.826

  Examine.
• * 1.827

  Expos.
• * 1.828

  Exhort.
• * 1.829

  Convince. If the erring Church will not hear, then one or two Churches more joyn to∣gether to ad∣monish her.
• * 1.830

  If nothing will prevail, then all Churches joyn together.
• * 1.831

  To withdraw from her, and declare against and excommu∣nicate her.
• * 1.832

  This will bee greater punish∣ment then pri∣sons to the conscientious among them.
• * 1.833

  If Christs judg∣ment prevailes not with them, mens cannot. The best way to bring in an erring Church.
• * 1.834

  Independents have the word for their war∣rant.
• * 1.835

  Independents long before now.

  Paul Baines, his Diocesan triall Pleads for In∣dependents. Doctor Sib's his breathing after God.

  Uses the word Independents also.
• * 1.836

  Robinson. Bullinger.
• * 1.837

  All power is in the body.
• * 1.838

  Doctor Ames in's Medul. Theol.

  Power over any particular Church is u∣surped.

  Dr. Reynolds. Ainsworth. Willet's Sy∣nop••••••. Cotton, Bartlet, Taylor.
• * 1.839

  As Prynne, Bastick, Baily, and Edwards, &c.
• * 1.840

  In all Ages the most eminent men Indepen∣dents.
• * 1.841

  ☞
• * 1.842

  Our Consci∣ences carry us on.
• * 1.843

  What is Consci∣ence.
• * 1.844

  Formall Pro∣fessours time-servers.
• * 1.845

  Many take up the name of Independents, and Indepen∣dent-Churches that are not so.
• * 1.846

  Sim.
• * 1.847

  Our faith and fortitude.
• * 1.848

  Sim.
• * 1.849

  The beautifull object of Christs Church.
• * 1.850

  What it is? Proved by Scriptures.
• * 1.851

  His power and glory there.
• * 1.852

  His name and best blessings there.

  His presence by his Word and Spirit, there.
• * 1.853

  Fat things and feasts there.
• * 1.854

  There is the King in his beauty.

  And place of broad rivers. Th•• most soul-ravishing ob∣ject there. Wh••te and ru••dy.

  To the end of the world.
• * 1.855

  Saints and Churches in all ages have experienced this point.
• * 1.856

  Vse.
• * 1.857

  The object in∣vites and in∣cites us into the Churches. This made David even dote in love on them.
• * 1.858

  And in these Assemblies of Sion God ap∣pears most glo∣rious and glad∣some.

  Parishes have not this object.
• * 1.859

  Forma formae.
• * 1.860

  Those that are not longing after these wayes of Sion, see not this object in them. Dr. Ames left his Professor∣ship of Friez∣land for Church fellow∣ship.

  Vid. Peters Re∣port of Eng. wars.
• * 1.861

  His dying words.
• * 1.862

  Ignorance of the object hin∣ders the affe∣ction.
• * 1.863

  Sim.
• * 1.864

  Christs Rule to build the Church by.
• * 1.865

  Proved neces∣sary,
• * 1.866

  1 By Sc••ipture.
• * 1.867

  Expos.
• * 1.868

  2 By Precept. Christs Com∣mands and Rules.
• * 1.869

  3. Proved by practise. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.870

  Expos.
• * 1.871

  The Apostle urges the Rule.

  Not as a head, but as a helper.
• * 1.872

  Expos.
• * 1.873

  Mans unfit∣ness.

  Mad Church-work made by mens rules.
• * 1.874

  Gods strict command. Moses durst do nothing on h••s own head.

  Nor David, nor Solomon.
• * 1.875

  2 Chro. 8.14. 2 Kings 6.38.
• * 1.876

  Nor Apostles, nor any, Without Christ's Rule.
• * 1.877

  Christ's Com∣mission.
• * 1.878

  Rev. 21.2, 3.
• * 1.879

  Expos.
• * 1.880

  To rule, order, and take the whole Govern∣ment.
• * 1.881

  All the Chur••h matter, and the form, is to be fitted by his Rule.
• * 1.882

  Parish-Chur∣ches never ac∣cording to Christ's Rule. Acts of the A∣postles, the Churches best Directory.
• * 1.883

  We walk by Rule.
• * 1.884

  Independent Churches ac∣cording to Christs Rule.
• * 1.885

  Dr. Sibbs.
• * 1.886

  Neither must we make rules, nor slight Christs Rules.
• * 1.887

  Mr. Brightman.
• * 1.888

  Expos.
• * 1.889

  Then her paths shall glister and shine.
• * 1.890

  In many ga∣thered Church∣es, Ordinances prisoners, as in Babylon. Trap. Exod.

  Unskilful builders nor yet so spirited for the work as they will be.
• * 1.891

  Sim.
• * 1.892

  Sim.
• * 1.893

  All that joyn in this way, must do it by free and un∣compelled consent.
• * 1.894

  Lib. 2. c. 2.
• * 1.895

  1. Proved by Prophecies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.896

  Expos.
• * 1.897

  More fluminis. All flow freely.
• * 1.898

  Jer. 31.33, &c.
• * 1.899

  All mutually and concur∣rently give themselves up with one con∣sent.
• * 1.900

  2. Proved by Precepts.
• * 1.901

  Acts 11.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.902

  Calls to come freely,
• * 1.903

  Expos.
• * 1.904

  Christ's call to come freely, and fervently. Chephetz in Hebrew.

  Vide Beza in loc. Et Hugo Groti∣us.
• * 1.905

  See Burroughs on the Excel∣lency of a gracious Spirit, p. 281.
• * 1.906

  3. Proved by continual Pra∣ctise of Christs Twelve Disci∣ples.
• * 1.907

  And Churches in all ages. Proved by Types.

  None else fit for the setting up of Gods Sanctuary.
• * 1.908

  All were to be free and wil∣ling, else not to be accepted.
• * 1.909

  Saints in all ages such free-willers.
• * 1.910

  Expos.
• * 1.911

  In primitivo times so.
• * 1.912

  Expos.
• * 1.913

  Expos.
• * 1.914

  Examples. 1 Thess. 1.6, 7.
• * 1.915

  Otherwise we were short of the very Heathens.
• * 1.916

  Else in bond∣age.
• * 1.917

  Else soon fall off.
• * 1.918

  Vse.
• * 1.919

  Parish Chur∣ches upheld by carnall wea∣pons.

  Whilst the Spirit, it is that convinces us of the truth, constrains us to the truth, and makes us worshippers in the truth.

  Compulsive powers doe more hurt then good.
• * 1.920

  And makes many hypo∣crites, but few true Proselites.
• * 1.921

  Cartwright.
• * 1.922

  Christs go∣vernment and civill Magi∣strates are di∣stinct in specie & ge••ore.
• * 1.923

  Psal▪ 2. Civill Rulers within civill Rules and Pre∣cincts.

  Rom. 13.1, 2. A Word and a warning to Rulers.

  K. Vzziah, And Perez-Vzziah.

  Not to meddle with the mat∣ters of Religi∣on.
• * 1.924

  Example. Christ would not meddle with civill Ma∣gistracy.
• * 1.925

  The Spirituall and Eccles. is above the civil, which the civil power is to serve.
• * 1.926

  ☞
• * 1.927

  Theodosius an example. All to teach Magistrates to be under Christs Dis∣cipline, and not that Christ is under theirs.
• * 1.928

  But what Ma∣gistrates and Rulers may do as to matters of Religion.
• * 1.929

  How far they may go.

  Vide ch. 13. Examples. Not to force consciences.
• * 1.930

  Expos.
• * 1.931

  But with gentlenesse to win them in to the truth.
• * 1.932

  Object.
• * 1.933

  Expos.
• * 1.934

  Answ.
• * 1.935

  1 Negatively 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.936

  2 Ans▪ Affir∣matively shew them a n••c••ssi∣ty of Christ and his Church-way.
• * 1.937

  Grotius.
• * 1.938

  Sim.
• * 1.939

  True Magi∣strates in their respective pla∣ces much own∣ed and ho∣noured by all the Churches. Vide ch. 13. Adversaries of old accused us as enemies to the Magistrates Vid ch. 2.
• * 1.940

  The Spirit compels us, and yet we are voluntiers.
• * 1.941

  Dr. Sibs.
• * 1.942

  God works in us the will first. Vide l. 2. c. 2.
• * 1.943

  Sim.
• * 1.944

  Take heed of setting on Ma∣gistrates.
• * 1.945

  Sim.
• * 1.946

  Some busie to do it.
• * 1.947

  Sim.
• * 1.948

  It will run Ru∣lers the hazard of ruine. Vide ch. 13.
• * 1.949

  Sim.
• * 1.950

  Sim.
• * 1.951

  Sim.
• * 1.952

  The finall cause the first in the eye▪ though the last in the act.
• * 1.953

  The End is first, and most minded.
• * 1.954

  And why? All th••ngs in the first and se∣cond Creation have one and the same Head. Col. 1.18.20. and one and the same end.
• * 1.955

  The glory of God, the one and the same End of all.
• * 1.956

  Creation, Gu∣bernation, Re∣demption, Sal∣vation, and all hath one and the same End.
• * 1.957

  This End most of all moves Saints into Church-fel∣lowship.

  That this must be the End. 1. Proved by Prophecy.
• * 1.958

  Expos.
• * 1.959

  The Churches spiced Cup.
• * 1.960

  Expos.
• * 1.961

  Expos.
• * 1.962

  Types.
• * 1.963

  Musicks and singers.
• * 1.964

  For the filling his hous•• with praise and glo∣ry.
• * 1.965

  Expos.
• * 1.966

  2. Precepts.
• * 1.967

  Psal. 140.13.
• * 1.968

  3. Proofs by practise of all Saints in fel∣lowship.
• * 1.969

  Expos.
• * 1.970

  Christ in the Churches sings praises.
• * 1.971

  All other ends are subor∣dinate to this End, which is the supream.
• * 1.972

  Isai. 51 9, 10. Psal. 49.15. The redeemed.
• * 1.973

  Isai. 35.10. Most capable.
• * 1.974

  No hypocrisie.
• * 1.975

  Virgins.
• * 1.976

  Expos.
• * 1.977

  Have sweetest voices, best songs.

  In fittest tunes.
• * 1.978

  They make melody with grace in their hearts.
• * 1.979

  Whilest mixed Congregations rob him of his praise and glo∣ry.
• * 1.980

  Parish Chur∣ches fail in the Final Cause.
• * 1.981

  Their End is to good peny∣worths, to have their tithes at an easie rate, and to make their own end••▪
• * 1.982

  Parishes ex∣communicated if ever they were Churches.
• * 1.983

  A word to Saints in fel∣lowship. Make Gods honor and glo∣ry all in your End, and your End in All.
• * 1.984

  Expos.
• * 1.985

  An ordinary Rule of wis∣dom to weigh the End. Vide cap. 5·
• * 1.986

  Expos.
• * 1.987

  Joh. 8.
• * 1.988

  Sing praises.
• * 1.989

  Sim.
• * 1.990

  All for Gods glory.
• * 1.991

  Some minde it not.
• * 1.992

  Sim.
• * 1.993

  Sim.
• * 1.994

  Some unfit to do it.
• * 1.995

  Some desire it.
• * 1.996

  All are to give God the glory of all.
• * 1.997

  Proved from the essential, material, for∣mal, objective▪ organical and final causes; and so defined. The definiti∣on of Christs Church.
• * 1.998

  The definition of Anrichrists Church.
• * 1.999

  Arrogans sibi titulum Eccle∣siae; at eam non sequens sed per∣sequens.

  Christ alone Head and Law-giver. Proved
• * 1.1000

  1 By Prophe∣sies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1001

  What the Key is that is laid on his shoulder.
• * 1.1002

  Expos.
• * 1.1003

  The Spirit is to let us in.
• * 1.1004

  Expos.
• * 1.1005

  This Key o∣pens and shuts, binds & looses.
• * 1.1006

  2 Precepts. All power gi∣ven him and all judgement committed to him. Ioh. 5.21.
• * 1.1007

  3 Practise proves this.
• * 1.1008

  Reason.
• * 1.1009

  Because none but Christ could institute, therefore none else can order it.

  Why none but Christ could under∣t••ke it.
• * 1.1010

  1 Because he hath his spirit above measure.
• * 1.1011

  2 Man would make all Idols. And torment such as did not bow down to them.
• * 1.1012

  3 Man not∣able to remove the Rubbish. A hard work▪ and why?
• * 1.1013

  Sim.
• * 1.1014

  ☞
• * 1.1015

  Much to bee done before men be built clear upon (Christ) the Foundation.
• * 1.1016

  Expos.
• * 1.1017

  Zach. 4 6. None but Christ can re∣move th••s grosse rub∣bi••sh.

  Ch••ist is Lord and Master-Builder, how?
• * 1.1018

  1 We have all but one Master
• * 1.1019

  2 This Master hath set us our work both what▪ and where.
• * 1.1020

  3 This Master makes us all good provision for our selves, and our ser∣vice.
• * 1.1021

  4 This Master paies us ho∣nestly, and wel and before∣hand.
• * 1.1022

  5 This Master hath the ho∣nour, and name of all the work.
• * 1.1023

  6 This Master defends his servants from such as would hurt them or hinder the work.
• * 1.1024

  Lastly, this Masters word is of focce to make us worke against all gainsayers▪
• * 1.1025

  So that his or∣der and dire∣ction must be served.
• * 1.1026

  Obj.
• * 1.1027

  Answ.
• * 1.1028

  Expos.
• * 1.1029

  Paul calls not himself the Master-builder, but as a Master-builder.

  1. In laying the foundation, well, and deep.

  2. In that the foundation laid, is of sound substance.

  3. In laying the foundation first of all, and from thence building upon. Ranters flie a∣loft first into the air, and are without foundation.

  4. Having skill, sound judgement, and experience.
• * 1.1030

  Sim.
• * 1.1031

  And taking pains himself too, to build up.
• * 1.1032

  5. An Over∣seer over the rest.
• * 1.1033

  Christ onely the Master of the building.
• * 1.1034

  Christ the Lord over all.
• * 1.1035

  1. How he is Lord; or by what means.
• * 1.1036

  1. By power. Th. Aquin. 1.33.7.••.
• * 1.1037

  2. By Purchase▪ His deeds do shew it written with his blood, sealed by his Spirit, &c.
• * 1.1038

  3. By Conquest. We are his prize-goods.
• * 1.1039

  4. By gift, and inheritance.
• * 1.1040

  5. By free choice.
• * 1.1041

  1. So God hath chosen him the Lord. Hag. 2.23.
• * 1.1042

  2. We have chosen him our Lord.
• * 1.1043

  Expos.
• * 1.1044

  Christ to rule as well as Christ to save. What it is to choose him. Aliquid ex par∣te cogniti••vae virtutis, & ali∣quid ex parte ap∣potitivae.
• * 1.1045

  Expos.
• * 1.1046

  2. Christ is the Lord, but what manner of Lord.
• * 1.1047

  He is an Inde∣pendent Lord.
• * 1.1048

  2. A Spiritual Lord.
• * 1.1049

  3. A most ex∣cellent Lord.
• * 1.1050

  4. An universal Lord, and yet peculiar.
• * 1.1051

  5. A sole Lord and Soveraign▪
• * 1.1052

  Lord Chief Justice in his Churches.
• * 1.1053

  Christs war∣rants with a Habeas Corpus.
• * 1.1054

  6 The Ever∣lasting Lord. All troubles and alterations ratifie him.
• * 1.1055

  Saints happi∣ness in the Lordship of Christ.

  We have but one Lord, and one Law.

  Happy are his subjects and servants.

  Whilst oth•••• are most un∣happy.
• * 1.1056

  2. Saints sin∣gular honor to have him their Lord.
• * 1.1057

  What honor is?

  More then a praise and a glory, and yet Christ is all these to his Churches▪
• * 1.1058

  No want of preferment to them that are in Christs cause.
• * 1.1059

  3 Saints liber∣ty, and duties under Christ as Lord.
• * 1.1060

  How much this makes for unity in all Christian du∣ties.
• * 1.1061

  One to ano∣ther to coun∣sell, com∣fort, encou∣rage, vindicate.
• * 1.1062

  Reprove ad∣monish, in∣vite, and per∣swade.

  This advanta∣ges us much against sin.
• * 1.1063

  Expos.
• * 1.1064

  The soules Soliloquy un∣der the sence of Christ•• Scep∣ter.
• * 1.1065

  3 Christ, and none else the Head of his Church (which is more then Master o•• Lord.)
• * 1.1066

  1 Why the head.
• * 1.1067

  A whole Christ, Head & Body united. Who Head? Who Necke? Who Body? Al together make up Christ compleat.

  A mystery to most.

  The work of former ages. To know him in part, viz. as Head.

  Of this age to know the Body his Church.

  Of the next to know whole Christ. Vide ch. 3.
• * 1.1068

  Is taken from the similitude of the Head of a humane body.
• * 1.1069

  1 In order the head is highest, yet but a member.
• * 1.1070

  Head and bro∣ther.
• * 1.1071

  2 The head in excellency and perfection.
• * 1.1072

  Expos.
• * 1.1073

  The fulnesse, honour, grace, glory, of his body.

  Christ alone the head of gold.
• * 1.1074

  3 In the ver∣tues and influ∣ences of the head.
• * 1.1075

  A headlesse body is light∣lesse, lifelesse, and senselesse.
• * 1.1076

  All our vital Spirits from our Head Christ.
• * 1.1077

  This Head gi∣veth all grace, life, motion, judgement, wisdom, &c.
• * 1.1078

  4 Head in Go∣vernment.
• * 1.1079

  Gubernare est movere aliquos in debitum finem·
• * 1.1080

  Sim.
• * 1.1081

  Vid Zuinglium, Artic. 2. de Ec∣cles.

  Et Bullinger. Decad. 5. Serm. 2. de unitate ecclesiae.
• * 1.1082

  5. In Sympa∣thy with the least, and low∣est member of the body.
• * 1.1083

  Gadius Martyr. Our eyes, ears, tongue, all in our Head Christ.
• * 1.1084

  6. In health, and sanity.
• * 1.1085

  When head is well, all is out of danger; but when the head is ill, all is ill, and out of order.
• * 1.1086

  Many turn mad, and why? Zuing. Artic. 11. de Christo capite.
• * 1.1087

  Expos.
• * 1.1088

  Expos.
• * 1.1089

  Capitis est in∣columitatem dare corpori, &c. Bull. de civit. eccles. Decad. 5. Serm. 2.
• * 1.1090

  7. Saints as hairs, grow and hang on Christ their head.
• * 1.1091

  Saints priviledg that Christ is their head.
• * 1.1092

  The Church hath but one head.

  What I mean by Church? Viz. All Saints in all ages, un∣der all forms.
• * 1.1093

  Sim.
• * 1.1094

  Brazen-hearted and faced men that set up the head of brass for the head of gold: And so iron-hearted to tender Saints, that set up the iron head.
• * 1.1095

  Christ is, and shall be the a∣lone Judge (do men what they can) in matters of Religion.
• * 1.1096

  A lesson long a learning, and yet not learnt.
• * 1.1097

  They resist Christ, and this stone will crush them.
• * 1.1098

  A difference betwixt true and false Chur∣ches in this.
• * 1.1099

  The false ha••h the Head of brass.

  The properties of the Head of brass, different from the Head of gold.
• * 1.1100

  1. The Head of brass com∣pels by force.
• * 1.1101

  2. The Head of brass seeks se∣cular powers to stand by his side, and to sup∣port him. Mark 7.7. Isai. 29.13.
• * 1.1102

  3. The Head of brass is made of mixed princi∣ples.
• * 1.1103

  4. The Head of Brass ap∣proves of the outside appea∣rance, as suffi∣cient to be a member with him.
• * 1.1104

  5. His Officers and Members are all of the same mettal with himself.
• * 1.1105

  6. The Head of Brass hath, and giveth an ill savor.
• * 1.1106

  7. Head of Brass looks bravely and brightly, before a better comes, whereby many souls have been deceived.
• * 1.1107

  Expos.
• * 1.1108

  8. It is but mans creature, and must ••um∣ble.
• * 1.1109

  Expos.
• * 1.1110

  Matth. 16.18.
• * 1.1111

  Christs Head∣ship will hold for ever.
• * 1.1112

  Quest.
• * 1.1113

  Who be the Heads of Brass?
• * 1.1114

  Answ.
• * 1.1115

  The first Head of Brass is the Pope, who calls himself, Christ his Vicar.
• * 1.1116

  The History how Bishops, Popes, Pre∣lates, Metro∣politans, &c. entred in at first.
• * 1.1117

  ☜
• * 1.1118

  How Bishops came in with their Dio∣cesses.
• * 1.1119

  Ever since Lords Spiritual and Temporal.
• * 1.1120

  Their ambition like a Bladder.
• * 1.1121

  Sim.
• * 1.1122

  From Bishops to Archbishops, Primates.

  To Quadrum∣virats, or Pa∣triarks, and to Popes.

  2 Thes. 2.4. Antichrist.
• * 1.1123

  Vide Cart∣wrights Eccles. Discipline.

  Antichrist be∣gins to fall the same way he began to rise.
• * 1.1124

  ☜
• * 1.1125

  2. Head of Brass, a Coun∣cel, as Christs Vicar.
• * 1.1126

  3. Archbishop next head of Brass.
• * 1.1127

  Bulling. de unit. Eccles. Serm. 2.
• * 1.1128

  ☜
• * 1.1129

  Not warranted in the Word.
• * 1.1130

  ☜
• * 1.1131

  All in primi∣tive equal in honor, dignity, &c.
• * 1.1132

  4 Head of Brasse an As∣sembly of Di••vines or Sy∣nod.
• * 1.1133

  ☞
• * 1.1134

  Chap. 9.
• * 1.1135

  5 Head of Brasse succeeds in Presbytery Classes, that are ruling. They breath by the Popes soule.
• * 1.1136

  Mr. Dell in's way of Peace, p. 32, 33.34. Mat. 18. Go tel the Church, i e the whole Elders, bre∣thren, and all.
• * 1.1137

  Vide Cottons Keyes p 46. &c.

  Philips Ans. to Lamb, p. 150. Vide Damports reply to Paget p. 227, 228, 229.230, &c. Burroughs his heart-divisions cap. 22. p. 157.
• * 1.1138

  Unsavoury fruits thereof.
• * 1.1139

  ☜
• * 1.1140

  These Idols must down, though never so bold and brazen faced as yet.

  A word more to the Magi∣strates.

  They must not Head it over the Church. Regnum Dei non est regnum in quo gladiis & fustibus res agae∣tur Marlorat. Expos. Eccles. in Luke 9.55. De Oecumen. Pontif. Cham.
• * 1.1141

  None ought to be forced to the faith.
• * 1.1142

  Vide chap. ••. l. 2
• * 1.1143

  Not in date 300 years after Christ.

  In opere Articu∣latorum Art. 36. Deodate in loc.
• * 1.1144

  Expos.
• * 1.1145

  Diodate in loc. Piety must not dance after the pipe of policy. Trap. in Mat. 21.7.
• * 1.1146

  ☞
• * 1.1147

  Christ is a Iudge, but in what Court of Iudicature? Secular pow∣ers in, and over the Churches, or in matters of Religion, are tyranny, and why? Constantines's Letter.
• * 1.1148

  ☜
• * 1.1149

  Cromwels Letter.
• * 1.1150

  After Constan∣tine, Magi∣strates meddled not with mat∣ters of Re∣ligion.

  Ambrose. Valentinian the Emperor.
• * 1.1151

  Expos.
• * 1.1152

  Answ.
• * 1.1153

  To the Ob∣jection in tra∣vel to bring forth at White-hal. Feb. 22. 1652.
• * 1.1154

  1. This Scripture teaches no∣thing of earth••••ly powers or Magistrates.
• * 1.1155

  The Text in the original will not bear it.
• * 1.1156

  The context foregoing and following, will not bear it.
• * 1.1157

  Expos.
• * 1.1158

  ☞
• * 1.1159

  Diodate, Cal∣vin. Arias Monta∣nus.
• * 1.1160

  2. Magistrates were the Ido∣laters.
• * 1.1161

  3. The grounds of their pre∣tended Infe∣rence, and new raised Argu∣ments, are of Humane in∣vention.
• * 1.1162

  4. Should we grant this Text did touch Magistrates, yet it could not be for Matters of Faith, but for Matters of Fact.
• * 1.1163

  They may as far as they break the Ci∣vil Laws.
• * 1.1164

  They judge of practises, but not of consci∣ences.

  Burtons Vindi∣cation.

  Answer to Prynnes 12. In∣••errog. p. 70. And may take cognisance of Blasphemers, Hereticks, &c. as well as of Swearers, and Drunkards▪ for their acti∣ons.
• * 1.1165

  They may not usurpe Christs power to kill errors with the sword, which ought to be destroyed by the Word. Vide Vrsin. de secundo Prae∣cepto, p. 737. de Potestate Magistratus. Examples of Luthers con∣quest over errors.

  Of Zuinglius, respons. in libel. Strothionis, Tom. 2. fol. 302.
• * 1.1166

  Errours all to be suppressed by the word, not by the sword.
• * 1.1167

  ☜
• * 1.1168

  Vide ch. 2. lib. 2.
• * 1.1169

  Obj.
• * 1.1170

  1. Extraordi∣nary and ty∣picall.
• * 1.1171

  2 Priests and Prophets did civill offices then.
• * 1.1172

  But the case is not the same with us now.
• * 1.1173

  3 There ever was a specifi∣cal distinction betwixt Church and State, Ma∣gistracy and Ministry, mat∣ters Civil, and matters of Re∣ligion.
• * 1.1174

  Moses and Aa∣••on.
• * 1.1175

  Uzziah the first Civill Magi∣strate that durst meddle with matters beyond a Ci∣vill orb.
• * 1.1176

  ☞
• * 1.1177

  Aristobulus.
• * 1.1178

  Proved in the New Testa∣ment.

  Christ the High-priest e∣ver kept his orbe.
• * 1.1179

  So the Apostles
• * 1.1180

  The History. How Bishops grew big and ambitious, and became tem∣poral Lords at first.
• * 1.1181

  First by in∣trusting them with lands in controversie.
• * 1.1182

  Bishops lands belongeth to the poor by right.
• * 1.1183

  Then by the favour of Kings and Princes.
• * 1.1184

  They had Ci∣vil powers lent them to punish offenders.

  And then soon becomes Trea∣surers and Lord Keepers, Jud∣ges, &c.
• * 1.1185

  Their priviled∣ges from Civill powers.
• * 1.1186

  Bishops-lands.
• * 1.1187

  Barons, Lord••.
• * 1.1188

  And so things Civil & Eccles. viz. Christs and Caesars, came to be mixed together.
• * 1.1189

  State-Mini∣sters too much alike them.
• * 1.1190

  Corrupted with honours, and then they consent to the joyning of Ci∣vil and Eccles. Christs and Caesars toge∣ther.

  Many hun∣dreds bewaile it.
• * 1.1191

  That they turn great men, in Civill, Secular, or Martial affairs.
• * 1.1192

  These are sad and sel∣dom failing Omens of the Chu••ches dan∣ger, which is more now, then it was in the Dragon •• days, o•• forme•• times of per∣secution, vide chap. 2.

  Such complain of others u∣surping their office and pla∣ces, and yet they usurpe others offices and places, and turn Poli∣ticians.

  O the shame of this age!
• * 1.1193

  Sim.
• * 1.1194

  ☜
• * 1.1195

  Sphinx an em∣blem of Policy.
• * 1.1196

  A description of Politicians.
• * 1.1197

  ☞
• * 1.1198

  Christs ap∣pearance will ruine policy, and Politicians.
• * 1.1199

  Sim.
• * 1.1200

  Expos.
• * 1.1201

  Expos.
• * 1.1202

  Proph.
• * 1.1203

  Threats of Rulers ruine, and of loosing their heads.
• * 1.1204

  When and why?
• * 1.1205

  When they are in most danger.
• * 1.1206

  ☞
• * 1.1207

  For Civil pow∣ers to meddle with matters of Religion, as Judges, is sa∣criledge.
• * 1.1208

  The Authors Prayer to keep the Parlia∣ment, from an Abimelechian fate and de∣stiny.
• * 1.1209

  Uzzah struck dead for med∣dling out of his Orb, and with the Ark-mat∣ters.
• * 1.1210

  Magistrates must not med∣dle with mat∣ters of Religi∣on, were Reli∣gion in danger. Perez-Uzzah, why so called.
• * 1.1211

  ☜
• * 1.1212

  Nor Ministers meddle with matters of State.
• * 1.1213

  Vzziah.
• * 1.1214

  Luther.
• * 1.1215

  ☞
• * 1.1216

  A word to both.
• * 1.1217

  Quest.
• * 1.1218

  Answ.
• * 1.1219

  Not Judges of Opinions or Doctrines. Vide Burroughs.
• * 1.1220

  It is the Chur∣ches power, or Christs in his Churches; why Magistrates not Iudges of do∣ctrines, &c.

  Magistratus non est Dominus, nec author legis. Noyes Temple.
• * 1.1221

  2 They would set up their own opinion, and sentence others.
• * 1.1222

  3 And main∣taine Idols & crucifie truth.
• * 1.1223

  Obj.
• * 1.1224

  Not on the ad∣vice of the As∣sembly of Mi∣nisters
• * 1.1225

  2 Pilate is a warning-piece.
• * 1.1226

  3 This would hinder Mini∣sters in their work of ruining errors by the word.
• * 1.1227

  4 Because Christ would never use them to suppresse errors.
• * 1.1228

  5 But Christ hath left other Laws in force to do it with∣out them.
• * 1.1229

  Ans.
• * 1.1230

  1 Affirm. So far as they are of the world they are under their powers.
• * 1.1231

  Antichrist ar∣rogates both Powers, viz. Civil and Ec∣cles. Vide Synop 7. Gen. Con. q▪ 2 & p. 1277.
• * 1.1232

  Negat. A Church cannot deliver up any to secular powers for punishment.
• * 1.1233

  None to bee put to death for misbelee∣ving, or not beleeving.

  Witnesse John Husse. See Fox 1. part p. 804. Mr. Hooper.
• * 1.1234

  Mr. Bradford.
• * 1.1235

  ☜
• * 1.1236

  Bernard.
• * 1.1237

  Saints shall judge their now judges, They shall bee adjudged he∣reticks, who have judged them heretick•• Mrs. Askew.
• * 1.1238

  Marlin. vid. Bartlet.
• * 1.1239

  ☞
• * 1.1240

  No•• power to put to death the vilest Hereticks that ever lived.
• * 1.1241

  Alphoneus.
• * 1.1242

  K. Edw. 6▪ that young Saint.
• * 1.1243

  More need that they live to repent, then send their souls post to Hell, if they be in the way·
• * 1.1244

  Eminent Mar∣tyrs breath'd out flames against this Antichri∣stian bloody tenet. Latimer. Ridley.
• * 1.1245

  Turks, Sara∣cens, Jews, not to be punished for their Reli∣gion.

  Much less dare a Church de∣liver them up to be punished by secular Powers.

  Antichrists weapons
• * 1.1246

  ☜
• * 1.1247

  Must not be ours.
• * 1.1248

  Quaere.
• * 1.1249

  Answ.
• * 1.1250

  Magistrates may and must▪ do all th•••• can to countenance the ways of God, and Churches of Christ.
• * 1.1251

  Zuinglius, Art. 35.
• * 1.1252

  As Servants, not as Iudges, or Lawgivers.
• * 1.1253

  Magistrates cannot hinder Ministers of Christ, in their offices of preaching, &c. No Minister of Christ can be sequestred ab officio, onely a beneficio.

  Constantine mingled not Civil and Ec∣clesiasticals.
• * 1.1254

  None must go∣vern in ••he Kingdom of the Son, but such as shall govern in the Kingdom of the Father; but Magistrates as such, must not rule in the Fathers King∣dom; Ergo, &c.
• * 1.1255

  ☜
• * 1.1256

  Brazen and Iron Heads no more; but Gold for Brass, and Silver for Iron.
• * 1.1257

  Expos.
• * 1.1258

  Own no Head but Christ, the Head of Gold.
• * 1.1259

  John Hus Con∣stant. Concil.
• * 1.1260

  Gregory the first to John of Con∣stantinople Pa∣triark.
• * 1.1261

  Expos.
• * 1.1262

  The necessity of this Head. Vid. Ca. 9. l. 2. Hold him fast.
• * 1.1263

  Sim.
• * 1.1264

  ☞
• * 1.1265

  Sim.
• * 1.1266

  Christ the foundation.
• * 1.1267

  Vide Dr. Mayo•• in loc.
• * 1.1268

  Expos.
• * 1.1269

  Mat. 16.18. Christ the Rock.
• * 1.1270

  Christ the Head, the Buil∣der, and yet the Founda∣tion, how?
• * 1.1271

  Vide Wilsons▪ Cases, Aenigma 99.
• * 1.1272

  Christ is the Rock for foun∣dation, how?
• * 1.1273

  1 The Rock is firm, and wil never fail us.
• * 1.1274

  ☞
• * 1.1275

  Luther.
• * 1.1276

  2 Christ the Rock is high whence we look round us. Without lets.
• * 1.1277

  3 Christ the Rock is the place of refuge the Castle of defence im∣pregnable, &c.
• * 1.1278

  Tertullian de Patientis.
• * 1.1279

  Expos.
• * 1.1280

  Ferus. Cameron in Mat. 16.
• * 1.1281

  Against all Powers and Policies what∣sover.
• * 1.1282

  The Church fears no Can∣nons, nor Or∣dinances.
• * 1.1283

  ☜
• * 1.1284

  Nor can she be ruine•• ••hat is founded on the Rock.
• * 1.1285

  ☜
• * 1.1286

  ☞
• * 1.1287

  4 Ch••ist the Rock keeps alwayes the same in place and power.
• * 1.1288

  5 The Rocke is lasting for ever.
• * 1.1289

  6 The Rock yeelds severall benefits.
• * 1.1290

  Keeps from being Sun-burnt.

  Jewels come from the Rock
• * 1.1291

  Yeelds honey.
• * 1.1292

  Yeelds oyle.
• * 1.1293

  Yeelds whole∣some sallets.
• * 1.1294

  And the best springs and streams.
• * 1.1295

  7 Rock is so hard that it will cost much paines before a foundation in it.
• * 1.1296

  Expos.
• * 1.1297

  Expos.
• * 1.1298

  8· A Rock is most dange∣rous to such as through heed∣lesseness or hautiness stumble at it, and on it.
• * 1.1299

  Austin in Mat. 16.
• * 1.1300

  Peter Martyr.
• * 1.1301

  For safeties sake in the midst of her manifold troubles.
• * 1.1302

  Omnis Christia∣nus Crucianus.
• * 1.1303

  ☞
• * 1.1304

  2 For orders sake, i. e. to be∣gin at Christ this Foundati∣on first, and so to build upward and onward.

  1 We must be in Christ, and then get into his Chur∣ches.

  Many gather∣ed Churches in danger of falling that are not built on the Foundati∣on (Christ) first.
• * 1.1305

  For Reasons sake i e to support the rest.

  Fundamentum est primum su¦stentare, & connectere, Tho. Aquin. 22. Q. 4.7.4.
• * 1.1306

  Expos.
• * 1.1307

  1 Be sure of the Foundati∣on.
• * 1.1308

  2 That that be laid first. Pareus in loc.
• * 1.1309

  Expos.
• * 1.1310

  What gathered Churches will fal of a sudden.
• * 1.1311

  And what ga∣thered Chur∣ches will ou••∣stand all storms, and abide ever.
• * 1.1312

  How to build.
• * 1.1313

  Diodate in loc. The typified must answer the Type in laying the f••undation first.
• * 1.1314

  Expos.
• * 1.1315

  Else they are not to be re∣gard••d or worth conside∣ring.
• * 1.1316

  Be sure the foundation be a sound one.
• * 1.1317

  Sim.
• * 1.1318

  And not a s••n∣dy one. Dixon in Mat. 7.26.
• * 1.1319

  How the wise builders house differs from the fools.
• * 1.1320

  1. In the sub∣terstructure or foundation.
• * 1.1321

  2. In the super∣structure, or building.
• * 1.1322

  True Churches knit fast to the foundation, and one another, as if they were all but one.
• * 1.1323

  Other reasons why many gathered Churches, (foolish build∣ings) will sud∣denly fall, and so must. Peter Martyr.
• * 1.1324

  Expos.
• * 1.1325

  Hab. 3.13. Rotten founda∣tions shall be discovered.
• * 1.1326

  ☜
• * 1.1327

  Members of such Churches are in great danger in a storm time.
• * 1.1328

  Be sure Christ be your foun∣dation.
• * 1.1329

  1. 1 King. 5.16. Who are fit to lay the foun∣dation, and who not.
• * 1.1330

  Another rea∣son, why many gathered Churches will down again.
• * 1.1331

  2. The most pre∣cious matter must be for the foundation.
• * 1.1332

  3. The greatest joy at the lay∣ing the Foun∣dation.
• * 1.1333

  Expos.
• * 1.1334

  ☜
• * 1.1335

  Informs,

  • 1. Necessi••y of being well-grounded.
  • 2 Of being well united. Without both these, the build∣ing falls.
• * 1.1336

  1. If Christ this Rock be your foundati∣on, you will stand till the coming of Christ.
• * 1.1337

  Media cultus sunt immutabi∣lia. Junius.
• * 1.1338

  Politicians and States, sins herein.
• * 1.1339

  Sim.
• * 1.1340

  Sim.
• * 1.1341

  Politicians Profession of Religion.
• * 1.1342

  Seekers sins herein.
• * 1.1343

  Expos.
• * 1.1344

  Gualther in loc.
• * 1.1345

  ☞
• * 1.1346

  They wait for miracles.
• * 1.1347

  And run a de∣sperate hazard.
• * 1.1348

  2 Part of the Use.
• * 1.1349

  Union necessa∣ry.

  In his twelfth Chapter of Communion of Saints.
• * 1.1350

  Sim.
• * 1.1351

  Col. 1.18. & 2.19. 1 Cor. 12.12. Gal. 2.20. Rom. 8.32.
• * 1.1352

  Sim.
• * 1.1353

  Iohn 15.14. Rom. 11.17.
• * 1.1354

  Churches and Saints under different forms, yet are all to be one with Christ and with one another.
• * 1.1355

  In unity not in uniformity, or all of one judg∣ment.

  Ainsw. cap. 16. Communion of Saints.

  All members even of the most discrepant opinions and judgements, and under the most different forms, are use∣ful and neces∣sary.

  An••ther reason why many of our gathered Churches must fall, viz. Their standing by an uniformity. Unispirituality amongst all. i. e. Having one spirit though many opinions.
• * 1.1356

  Those Chur∣ches whose unity is in the Spirit will stand, and are the Lords buildings.
• * 1.1357

  All laid on one foundation which is Christ.
• * 1.1358

  A word to Builders.
• * 1.1359

  Churches must not bee called by our names.
• * 1.1360

  Eagle-Saints are setled in the Rock.
• * 1.1361

  Sim.
• * 1.1362

  Prov. 9.1, 2, 3, 4, 5.
• * 1.1363

  Wisdoms care of us, and call to us.
• * 1.1364

  Prov 9.32, 34.
• * 1.1365

  Expos.
• * 1.1366

  Cant. 2.
• * 1.1367

  In his commu∣nion of Saints. First proved by Prophesie.
• * 1.1368

  2 Proved by Precept.
• * 1.1369

  Oecolampad.
• * 1.1370

  Threatnings.
• * 1.1371

  3 Proved by Practise.
• * 1.1372

  The onely vi∣sible way that Christ hath left for Saints.
• * 1.1373

  2 It is disobedi∣ence to live in Babylon.
• * 1.1374

  And such are resisters of the holy Ghost.
• * 1.1375

  Trap in loc.
• * 1.1376

  Melancthon
• * 1.1377

  Chron p. 5.
• * 1.1378

  A sad sin.
• * 1.1379

  The sad con∣sequences which follow the neglect of entring.
• * 1.1380

  1 A great wrong to the worship and service of God
• * 1.1381

  2 A great let to their duties.
• * 1.1382

  3 Hinders mutuall assi∣stance.
• * 1.1383

  4 Hinders op∣position of enemies by an united strength as one Arme and Army.
• * 1.1384

  Joel. 2.7.
• * 1.1385

  5 Else there is not such a sympathy as ought to be in bearing, for∣bearing, &c.
• * 1.1386

  6 They faile in many other Christian du∣ties required of them a•• Church mem∣bers.
• * 1.1387

  There be spe∣ciall priviled∣ges of Saints in fellowship above all others.
• * 1.1388

  1 Christs pre∣sence is pro∣mised most to them.
• * 1.1389

  There is the King and Kingdome in his beauty.
• * 1.1390

  2 Saints have highest enjoy∣ments▪ and best refresh∣ments there. Jo. 18.20. Act. 3.1. Act. 13.5. Luke 4.15. Act. 14.44.
• * 1.1391

  Expos.
• * 1.1392

  Christ is a Fountain in the midst of his Gardens.
• * 1.1393

  Sim.
• * 1.1394

  More then in all the world besides.
• * 1.1395

  Wherein the Churches have the happinesse of all others.
• * 1.1396

  ☜
• * 1.1397

  Others are watered from the ordinary clouds with∣out, but these are from the fountain with∣in.
• * 1.1398

  When clouds are barren the fountain is ful.
• * 1.1399

  3 Christ is most free to impart his best bosome-loves to such.
• * 1.1400

  4 They are most under his care and pro∣tection, and on his account.
• * 1.1401

  For these rea∣sons Saints in Primitive times (even) longed after Church fel∣lowship.
• * 1.1402

  Apostles long∣ed after it.
• * 1.1403

  Christ himself desired it.
• * 1.1404

  Expos.
• * 1.1405

  We do but as Christ, his A∣postles and primitive Saints did in entring into Church-fellowship.
• * 1.1406

  Vse.
• * 1.1407

  To put for∣ward apace for Zion, and in order thereto get into the Gates.
• * 1.1408

  Object.
• * 1.1409

  Learned and godly (in ap∣pearance, the strictest Pro∣fessors) in eve∣ry Age, Christs and his Chur∣ches greatest enemies.
• * 1.1410

  2 They are but men, and subject to errors.
• * 1.1411

  3 Many coun∣ted learned & godly that are not truly so. Who are 〈◊〉〈◊〉 learned.
• * 1.1412

  4 Men know but in part.
• * 1.1413

  5 ••earned and godly of all sorts for this way.
• * 1.1414

  6 Their oppo∣sition makes for it.
• * 1.1415

  Object.
• * 1.1416

  1 This is not the cause of it.
• * 1.1417

  2 It is a great enemy to error.
• * 1.1418

  3 The not en∣tring into this way, makes men run into wayes of error.
• * 1.1419

  4 Errors are necessary.
• * 1.1420

  Truth and error must be both toge∣ther.
• * 1.1421

  ☞
• * 1.1422

  Object.
• * 1.1423

  Not enough to be in Parishes, though salva∣tion could be had there.
• * 1.1424

  2. This argues a base carnal spirit.
• * 1.1425

  To be content with the Oni∣ons and Leeks of Egypt.
• * 1.1426

  ☜
• * 1.1427

  3. Thou ar•• (else) a hinde∣rer of thine own comfort and salvation.
• * 1.1428

  And why? Quia quoscun{que} deus eligit ad finem; eos eli∣git ad media. Ursin. de Ec∣cles.
• * 1.1429

  4. If thou con∣tinuest obsti∣nate, it may be just with God, to give thee up to the hardness and deceitful∣ness of thine own heart.
• * 1.1430

  Expos.
• * 1.1431

  Wherefore take heed, how you reject it.
• * 1.1432

  Ministers must have a care too.

  A great change nigh!

  Their warning peece, the last year.

  A mortal blow to Morter-Churches.
• * 1.1433

  Obj.
• * 1.1434

  We urge Faith more then Form.
• * 1.1435

  2. To be Christs-mem∣bers, more then Church-mem∣bers.
• * 1.1436

  And in the Churches to be spiritual wor∣shippers.
• * 1.1437

  3. We look for Zion, and must first pass through the Gates.
• * 1.1438

  Expos.
• * 1.1439

  Particular Churches are the Gates of Sion.
• * 1.1440

  Expos.
• * 1.1441

  ☞
• * 1.1442

  Quaere.
• * 1.1443

  Clearly satisfi∣ed in it.
• * 1.1444

  2. Freely wil∣ling and longing.
• * 1.1445

  3. Ready to take up any Cross to follow Christ.
• * 1.1446

  4. You have a sweet and true object.
• * 1.1447

  5. You have first fellowship with the Fa∣ther, and his Son, and then with his Saints. Else it is un∣sound.
• * 1.1448

  6. Your End is to set forth▪ Gods praise, and to glorifie God.
• * 1.1449

  Many creep and crowd in for by, base, selfish Ends.

  In Dublin.
• * 1.1450

  The mischief that such mem∣bers do.
• * 1.1451

  ☜
• * 1.1452

  Never more Hypocrites, then now; and why?
• * 1.1453

  Their chara∣cter and con∣ditions.
• * 1.1454

  ☜
• * 1.1455

  And their End.
• * 1.1456

  ☞
• * 1.1457

  What Church-fellowship is best for sincere hearted and tender Saints to get into.
• * 1.1458

  Experience hath put the Author upon this Subject.