A SERMON PREACHED IN the City of Glasco in Scotland, on the Tenth day of June, 1610. At the holding of a general Assembly there. By CHRISTOPHER HAMPTON, Doctor in Divinity, and Chaplain to the Kings most Excellent Majesty.  
LONDON: Printed by T. S. for Henry Fetherstone, dwelling in Paul's Churchyard at the sign of the Rose. 1611.   

TO THE MOST HIGH AND RENOWned Prince, JAMES, by the grace of God King of Great Britain, France, and Ireland: Defender of the faith, etc.  
MOST gracious Sovereign, I have presumed to offer this Copy of my Sermon to your Majesty, as an accountant for that which I did in your service. Not for any doubt I have of the Serenity of your allowance: but to convince the calumniations of a tragical trifler, so far transported for the loss of his Helena, that he forgets all duties, becomes a reviler of the Prince of the people, a false accuser of the brethren, and an inhuman disquieter of a soul that lives with God. Tantaene ais coelestibus irae? The brethren to whom he sends his narration, are Reverend in deed, but so respective of the Church's tranquillity, that the idle sound of his Trumpet will make no Alarm. Their consents did run in the action: or if a small number were doubtful for a while, some persons of Honour, and right good place, are yet alive to testify, that most of them came willingly at the end of this Sermon; to acknowledge their satisfaction. Where such independency is, as he insinuateth, it may be showed fairly and regularly, without his Potlids or staves in corners. But if our premises have incongruous conclusions: what validity is there in his conclusions, that have no premises at all? Superbo oculo veritas non videtur, syncero patet. God open his eyes that he may see the Princely care, singleness, and zeal of your Royal heart, sparing no charge for settling this government, which hath been most ancient and profitable in the Church: That he may praise God for the sweetness of your Nature, as his countrymen use to do: And pray to God for the length of your days, & continuance of your happy Reign, as all your subjects have just cause to do. So submitting my poor labours to the censure of your clemency, I will ever rest  
Your majesties dutiful subject and devoted Chaplain Christopher Hampton.   

THE COPY OF A SERMON PREACHED AT GLASCO; IN THE general Assembly, 1610.  PSAL. 122. I rejoiced greatly when they said unto me, we will go into the house of the Lord. 
YOU shall better understand the occasion that induced the Prophet David to write this Psalm, if you will first remember certain things written of the Tabernacle, in the Book of Exodus and elsewhere.  
It was called, The Tabernacle of the Congregation, because the people did assemble together at it for the service of God: of Testimony, because it carried manifest evidences of God's presence amongst them. It was portable, and all things belonging to it were so, because the people themselves had then no settled place of abode, but wandered like pilgrims in the wilderness by the space of forty years.  
And some while after they came into the Land of Promise, it was carried from place to place: being first pitched in Gilgall, josu▪ 4. afterward in Silo, josu. 18. From thence the Ark was brought into the camp of the Israelites, 1 Sam. 4. It was taken by the Philistimes, sent back to Bethshemesh; and last of all, placed in Kiriath-iearim, not in any public seat, but in the house of Abinadab a private man. So little was the care and respect that Saul had to Religion, that the Ark of God was neglected, and not sought unto in his days. 1 Chron. 13.3.  
But good David enlarged it, and with solemnity of joy brought it to Zion his own City. Where first he put it within a tent or Tabernacle. For albeit God had foretold that he would not always wander too and fro, but would find out a place of rest, where his Sanctuary should abide: that place being not yet revealed to David, he provided curtains and a tent, whereunto it had been wont almost a thousand years.  
But when he understood that the Lord had chosen the hill of Zion to be an habitation for himself, that there should be his rest for ever: and that the people with unanimity did willingly entertain the exercises of Religion in the same place. As he was abashed to dwell in a house of Cedar, and to leave the Ark of God under Curtains, and thereupon resolved to build an house for God, till the charge thereof was committed over to Solomon his Son: so in testification of his own gladness, that Religion should now grow to a settled certainty, he conceived and writ this Psalm.  
Thus much of the occasion. which giveth us instruction; namely that the supreme power and authority of settling Religion; and the economy or disposition of the ceremonies thereof belongeth to the King. David performed both most happily, without controlment: and that could not have wanted here, more than it did in his fair purpose of building the Temple, if the bounds of his vocation had been exceeded in this, as they were in that.  
God requireth double service from Kings: one is of obedience, as they be men: the other of provision, by reason of their office, and as they are Kings: therein they must serve God extraordinarily above all other men, by making holy Laws, not for the civil state of their Kingdoms alone, but in matters also concerning divine Religion, and government of the Church. If this were not an incident of the Royal office, the holy Ghost would not have attributed the deformities of Religion, and misgovernment of the Church to the want of a King. It is an usual acclamation in the Book of judges, and the ordinary censure of the holy Ghost in those cases, Then there was no King in Israel. But how should the want of a King occasion disorder in religion, if the rectifying of such things were not within his verge and charge?  
David here held it a part of his duty, so did Solomon his Son after him: and (lest any should imagine that these two were privileged for those affairs by particular warrant,) so did Asa: so did Ichosaphat: so did Ezechias: so did josias, as appeareth in the Books of Kings and Chronicles: so did Constantine the first Christian Emperor: so did Theodosius: so did Gratian: so did justinian: so did Charles the great, as the Ecclesiastical Stories testify: so Eleutherius a Bishop of Rome advised Lucius to do, that was King of Britain about 150. years after Christ, and giveth this reason of his advise; Quia Vicarius Dei estis in vestro regno: you (saith the Bishop of Rome unto the King) may make Laws for religion, because you are God's Lieutenant, Vicar, and Deputy within your own Kingdom: so the municipal Laws of our kingdom intendeth: for they account not the Prince a mere Civil or Ecclesiastical person, as they do others, but mixed: by reason of the power that he hath in both.  
So Paul determineth of this point for the new Testament, when he willeth prayers to be made for Kings and men in authority, that we may lead a quiet and peaceable life in all godliness and honesty. And what means can we have from Kings for godliness and honesty? none verily but by their authority and power, whereby as Guardians of both Tables of the Law of God, they make Edicts for observation of the one and other.  
Now to the Psalm, which consisteth of three parts: the first expresseth David's joy: the second containeth the causes thereof: the third hath a praise of jerusalem, and a prayer for the same; my purpose is to treat of the two former.  

1 Part.  David's joy teacheth us that God's children be not Stoics: a kind of Philosophers that desired to be without affections. And further it informeth us, that godliness standeth not in solemn or sour looks. The most godly have their affections: God planted them in man, when he stood in perfect integrity unstained with sin. And Christ himself was not without them.  
Then it is no part of holiness to shake off all affections: but to subdue and temper the heat of them, when they are blown with the bellows of concupiscence, that no flame be kindled against God, against our neighbours, against ourselves, against our own salvation: this is a special kind of godliness, of piety, of holiness, of Christianity.  
Take away sorrow in afflictions, and all chastisement of discipline shall prove vain. Where will that godly sorrow be that worketh repentance not to be repent of? Take away joy in prosperity, and no place will be left for thanksgiving. Take away both, & the Apostles rule must cease, rejoice with them that rejoice, and weep with them that weep.  
Seeing then the affection of joy is natural, planted in our hearts by the Creator, of great use and necessity for performance of many good offices, the conclusion followeth, that it cannot be but lawful. Yet the corruption of our nature doth pervert many things that be good and lawful, and by our abuse we make them evil and unlawful. So we do in this particular affection, when we study, when we spend our thoughts and time in cheering up our own hearts, without regard of our sins, without regard of the afflictions of joseph, without all feeling and fear of God's judgements. In like sort a great number pervert and change the nature of this affection, when they set their whole joy and delight in circumventing their brethren: others when they wallow in the mire of their own filthiness and sensuality: others in heaps of their riches with the fool in the Gospel: in their surfeits, drunkenness, and excessive riot, with the rich Glutton: in the venom and poison of their slanderous tongues, with David's Tyrant. Psal. 52. All these and such like, are glad when they have done evil, and rejoice in the worst things: therefore we will call their joy carnal. Christ pronounceth a woe to them; Woe unto you that laugh now, for you shall weep: You pass your days in ioylities, and in a moment you shall go down into hell. job. 20. Momentaneum est quod delectat, aeternum vero quod cruciat. O remember that your pleasures are but transitory, and your torments everlasting.  
There is another kind of joy, called Spiritual, because it proceedeth from the holy Ghost, and is reckoned amongst the fruits of the Spirit. Gal. 5. It is promised to the faithful, Esay 35. They shall obtain joy and gladness, and sorrow and mourning shall fly away. The Apostles felt the fruit hereof, when they departed from the Council rejoicing that they were counted worthy to suffer rebuke for his name. The like comfort befell those Saints, that the Apostle speaketh to, ye suffered with joy▪ the spoiling of your goods, knowing in yourselves how that ye have in heaven a better and an enduring substance. Hebr. 10.  
Of this sort was David's joy here, as by the causes thereof shall appear.  

2 Part.  The first cause of his joy was, the readiness, the alacrity and cheerfulness that he observed in the people, stirring up one another, with a sweet correspondency or consent, and encouraging themselves with mutual exhortations, to go into the house of the Lord. This good Prince knowing the manifold graces of God that be dispensed in the Church, rejoiceth in spirit and heart to see his people inflamed with a desire of that place where they might enjoy them all.  
By this example he doth teach and admonish us to conceive double joy when God by his holy spirit doth not only frame every one of us to the obedience of his word, but bringeth others also with us into the same obedience, that we may all hold a kind of harmony and fellowship in faith. Therefore if we will be like David, we must joy, we must take a delight and pleasure in the piety of our brethren: and as every one is first called, so to labour and stir up others to the like vocation. We ought to do it, first in respect of God's glory, which we are commanded to advance. And if God be to be glorified in all things of us that are created for no other purpose: How careful should we be to seek his glory in the salvation of mankind, the most precious thing in the world, if you value it by the price? Or if the friends of the woman did rejoice with her, when she found her groat, how much more worthily may we triumph in an holy and spiritual kind of joy at the finding of that precious groat which carrieth the stamp and Image of our heavenly King. Again, this care is recommended unto us in that charity which we are commanded to yield unto our brethren. That charging us with a special care of their temporal lives, their name, and goods, doth impose a more holy care for their religion, faith, souls, salvation, and all things thereto belonging. Therefore I make that another note out of this place and example, that we ought to call upon our brethren, and to exhort one another to the exercises of religion.  
Despise not this example, but imagine that these words be now no more the speech of the Israelites encouraging one another, but of the holy Ghost, rousing us all to the like endeavour. We will go into the house of the Lord.  
The benefits that God dispenseth in his house are of such consequence that they may well breed in every man a love and liking of the Church.  
Whether you look to the Tabernacle, the Temple, or the Church, God promiseth his presence and propitiation to every one of them particularly. For the Tabernacle, he saith, Exod. 25. They shall make me a sanctuary, and I will dwell in the midst of them.  
Of the Temple, 1 Kings 9 I have heard thy prayer and supplication that thou hast made before me. I have hallowed this house, and my eyes, and my ears, and heart shall be there perpetually.  
Of the Church, where two or three he gathered together in my name, I am in the midst of them.  
Now where God is present and ready to help, what good thing can be, that is not there to be found? Seeing he is the fountain of all goodness, no good thing can be lacking where he dwelleth. There is peace, joy, salvation, comfort, and happiness.  
On the other side, where God is not present, no mischief is wanting: nor anguish, nor affliction, nor heaviness, nor fear, nor the worm that dieth not, nor the fire that cannot be quenched. How miserably was Saul distressed when God left him? 1 Sam. 18. even so are the godly, as oft as they are bereaved of of the Tabernacle, of the Temple, of the Church: because they want God's presence, they think themselves to be in a kind of hell. Woe is me that I am constrained to dwell with Mesech, and to have my habitation amongst the tents of Kedar.  
Besides God's presence in the Church we have Christ there also our Mediator. There he exerciseth the office of his headship: there he governeth, guideth, quickeneth, and nourisheth his members, and as a true head, communicateth his own livelihood, and happiness with them. Furthermore in the Church the holy Ghost is inspired by the distribution and influence of his graces upon the faithful. Last of all, in the Church and holy assemblies, the power of God's word and Sacraments is most effectual.  
And if the Queen of Saba did account them happy which attended King Solomon, to hear his wisdom: how much greater is their happiness, that attend the places where they hear wisdom, not of man, but the heavenly wisdom of Almighty God sounding effectually in his word?  
If we seek our own ease, we need not to go far for it, as the jews did to jerusalem: it is brought home to our doors; every man may talk of it with his neighbour under his Vine and figtree. If we look for profit: it is godliness only that hath promises of this life, and of the world to come.  
What would you have, that is not in it? Pleasure? O taste and see how sweet and gracious the Lord is. The testimonies of the Lord are right, and rejoice the heart: more to be desired then Gold, yea, than much fine gold, sweeter also than honey and the honey comb.  
If the pleasure that cometh out of the Word be inestimable: such as eye hath not seen, ear hath not heard, and never entered into the heart of man. If godliness be great riches▪ that precious pearl which is to be purchased of wise Merchants with the loss of all we have. If nothing be more easy for us then to hear the word of God, and to feed our souls, at the Lords sacred Table. If this be that one thing that our Saviour Christ saith is necessary: then I beseech you by the mercifulness of God, and in the bowels of jesus Christ, that ye come to it henceforth with more preparation and diligence; hear it with more heed and attention; and practise it with more zeal and obedience, than you have done formerly. And God the father of lights, from whom every good and perfect gift cometh, bless us all with the grace of his holy spirit, that we may so do indeed.  
These jewels and treasures, which cannot be found out of the casket of the Church, may kindle a burning flame of love and affection to it: but the commandment of GOD doth increase it yet further. Leu. 17.5. The children of Israel shall bring their offerings (which they would offer abroad in the fields) and present them at the door of the Tabernacle of the congregation, and he that faileth herein, that man shall be cut off from his people. The equity of this law is great, and remaineth still: viz. that nothing be attempted in the worship of God without special direction, and warrant of his word Which equity in this particular of bringing their offerings to the door of the Tabernacle, is grounded upon two reasons, First, that the Ministers of the Altar might thereby have a due proportion of maintenance. Secondly, that by these public assemblies the purity of doctrine might be kept inviolate. As for the first, there is an honour due unto the Ministers for their entertainment. Who goeth a warfare of the own cost? Who planteth a Vineyard and eateth not so the fruit thereof? Who feedeth a flock, and eateth not of his milk of the flock?  
That which was commanded in the Law to be given, was the Tenth part of all their increase: which being once sequestered from private uses, and consecrated to the worship of God, may not, for any thing I see, be altered. For I take Tithes to be due to the Ministers of the Word by the laws of God and Nature: a matter that will be thought hard to prove. Yet first understand the error of those that suppose Tithes to have drawn their original from the Levitical Law: and that being abrogated, they imagine Tithes also to cease, or at least to remain by positive law alone. Behold a double misconceit: First, Tithes were paid amongst God's people long before any Law was given. As we read of Abraham, Gen. 14. he gave unto Melchisedech the tenth of all his spoils. And jacob vowed in Bethel, that he would give God the Tithe of all he had. Gen. 28.  
Again, in case the original of Tithes had been by the Levitical Law: yet Tithes need not cease, as soon as that was abrogated. I hold this for a rule, that those Laws are perpetual, which have a perpetual cause. But the Law of Tithes hath a perpetual cause, namely, the entertainment and maintenance of the service of God: Therefore the Law of Tithes is perpetual. Consider again what Abraham did? he gave the tenth of all things. To whom? To Melchisedech the Priest of the high God. When? Surely 400. years before GOD gave any Law for Tithes. Whereupon I do infer that this Law of Tithes was graven in the heart of man before it was written in Tables: And so consequently it was the Law of Nature. Else how came it to pass, that jacob did vow, and Abraham did pay nothing but Tithes? What should we think? That Tithes were paid by Abraham, and vowed by jacob at all adventure? And so they stumbled by chance upon that which God afterward established by Law? No, no: these patriarchs (though they were reverend and holy men) gave God no precedent to make his Law by: But God by a secret instinct moved these holy men to do those things before Law, which afterward he established for Law. When the Gentiles having no Law, yet by nature do the works of the Law, are they not (saith the Apostle) a Law to themselves? And why? because they show the work of the Law written in their hearts. After this sort he moved judah to give sentence against whoredom, before any Law was written to punish it. So he moved Noah to condemn Cham for his unreverend behaviour, before the commandment was given to honour father or mother. So he moved jacob to detest theft, and to challenge Laban for his wrongful imputation, before the Law had said, thou shalt not steal. And even thus he moved Abraham to pay Tithes to Melchisedech the Priest of the high God, before the Law was ordained to pay Tithes. And the Law ye know ordained Tithes to be paid to the children of Levy: But Abraham paid Tithes to Melchisedech, whose Priesthood was of another order, than the children of Levy were: to give us to understand, that Tithes were due to all Priests, whether they were under the Law, afore the Law, or after the Law.  
Here me thinks, I hear some ask, how it happened then, that Christ, that the Apostles of Christ, made no express mention of Tithes to be paid in the new Testament?  
The answer is easy, that whilst Christ lived, the Priesthood of the Law was not abrogated. And after it continued some space in the Apostles time, until the dissolution of that commonwealth: that the ceremonies ordained of God himself, might be honourably buried. During which time, it was unseasonable for Christ or his Apostles, to snatch Tithes unto themselves, which by Law were yet settled in the Levites. But after that legal Priesthood was abolished, then to whom Tithes belonged, Christ himself declareth, not in words but by his fact & deed. Upon which I build the foundation of my argument, thus:  
That which Christ received in right of his Priesthood of the new Testament, is due to all the Ministers that succeed him in the same. But Christ received Tithes in right of his Priesthood of the new Testament: Tithes therefore are due to all the Ministers of the same. The assumption is proved in the 7. Chap. to the Hebr. Ver. 9 And to say as the thing is, Levy also which receiveth Tithes, paid Tithes in Abraham: For he was yet in the loins of his father Abraham when Melchisedech met him. The Apostles purpose in that place is to prove the Priesthood of Christ greater than the Priesthood of Aaron. He proves it by two reasons. 1. The less is blessed of the greater. Christ in Melchisedech blessed Abraham and Levy. Therefore Abraham and Levy are less than Christ.  
His second reason is drawn from the matter that I have in hand. The less payeth Tithe unto the greater. Abraham the father of Levy paid Tithes to Christ in Melchisedech. Therefore Levy did acknowledge Christ to be greater Priest. How? because Levy paid Tithes that were due to the Priest, into the hand of Melchisedech the figure of Christ.  
Here two things are remarkable: First, that Tithes were perpetually allotted to the Priest, else the Apostles argument had carried no great solidity.  
Secondly, that Melchisedech neither giveth the blessing, nor receiveth Tithes in his own name: but in the person and right of Christ. So as that which Melchisedech did in figure, was in deed and truth done by Christ. It was Christ that gave the blessing unto Abraham, as we may see by the efficacy thereof. It was Christ that received Tithes, as the Apostle doth conclude; not wrongfully. He commanded in particular terms to give unto Caesar the things that are Caesar's: In general doctrine, to yield every man his own. Therefore no man can well imagine that he would forestall, or intercept any others due, but received his own. By what right? Sure, not in the right of his Godhead, whereby the supreme dominion of all things resteth in him. But by the title and in the right of his Priesthood: for so the Apostle argueth.  
You that be hearers may make this use of my speech, that seeing Tithes were paid by Abraham, vowed by jacob, prescribed by the instinct of nature, before the Law: allotted to the Priests under the Law: continued since the Law: seeing the Church hath been in just and good possession of them above 4000 years: seeing they were dedicated to the service of God: seeing they were devoted unto God: And the title or right, that man had before donation: doth by the act, and from any such time of donation, remain the proper possession of God, until the world's end, unless himself renounce, or relinquish it. Yield your Tithes willingly, because you cannot hold them from your Ministers without impiety. In such cases the Lord loveth a cheerful giver: Et nos libenter accipimus beneficium quod profit danti. Nobis quidem in hoc benefacitis, sed vobis melius. Beatius est dare, quam accipere.  
Besides the entertainment of Ministers, there is another reason for public assemblies: that the purity of sincere Doctrine might be kept inviolable by that means from the corruption of Gentility, the poison of Heresy, and the rage of Schism: whilst the worship of God is not left arbitrary, or voluntary, but hath a prescript form from whence it is unlawful to decline. For that hath been, and always will be dangerous.  
It is noted for a special blemish and stain amongst the Israelites in the book of judges; That every one did what he thought good in his own eyes, without regard of law, of order, of uniformity in Church or commonwealth.  
And where laws either be not at all, or want due execution: that our wavering minds be not held in a conformity: It is the easiest thing in the world, for man vain and curious by nature, and delighted with change, to fall into confusion and gross idolatry.  
Let jeroboam be the example hereof, who had no sooner withdrawn his followers from those assemblies that were appointed by better authority, but straightways both himself fell into Schism, and to Idolatry: and wrapped all his adherents in the like offences. So the Scripture marks him out every where. jeroboam that made Israel to sin.  
Let jeroboam carry this mark alone, and let it never be found or felt in this Church. For if the public ministery be defaced by any, not maintained by others, but neglected: deceivers will creep into private families, and lead captive simple women (and men too) laden with sins, and led with divers lusts, ever learning, and never able to come to the knowledge of truth. Not unlike to mothers which bring forth Monsters, which they hide in corners and secret places, shaming to show them openly, and yet privily do feed and nourish them. 
Be●●●rd. in Can●. ser. 65  Vbi Apostolica forma & vita quam iactatis? illi clamant, vos susurratis: illi in publico, vos in angulo: illi ut nubes volant, vos in tenebris, at subterraneis domibus delitescitis: Quidsimile illis in vobis ostenditis? Thus hath been hatched elsewhere, the heresies of Papists, the frenzies of Anabaptists, the schisms of rash brethren, and the profane impieties of Atheists, of ill eggs, worse chickens.  
The remedy for these inconveniences is, to cut off arbitrary worship, to restrain and suppress whispering or corner divinity. Therefore to the intent we may not have, here is Christ, or there is Christ, we must all join together in cherishing, entertaining, and frequenting one public ministery, one prescript and settled form of prayers and Ecclesiastical rites. This is not mine own conceit, I learned it from Mr. Calvin: 
Epist. ad protect. Angl. 87. pag. 69.  Concerning the form of prayer (saith he) and Ecclesiastical rites, I do very well like that they should be certain in a prescript order, and that the Pastors be not suffered to swerver from it: aswell for the help of the simple, as also that a consent of all Churches may be held; and lastly, to prevent the rashness of those that affect novelties.  
The ministery was ordained for this end, as the Apostle doth teach us, Ephes. 4.14. that we should no more waver like Children and be carried too and fro with every blast of doctrine: whereby it appeareth that the spirit of God hath fastened us to the public ministery, the better to hold us in a constant love of the truth. And therefore addressing ourselves unto it, let us also rejoice to go into the house of the Lord.  
A matter (as some will object) easy to be said and done amongst the Israelites, because, first, the Tabernacle, & afterward the Temple, were visible & known to be destinated to the worship of God. Now the house of God is not so conspicuous nor commonly known: doubts and questions are still moved which is the Church.  
That these alloy no part of your forwardness: hear I beseech you how they may be cleared: and hear it not from me, but from S. Augustine: Inter nos & Donatist as quaestio est, ubi sit Ecclesia? quid ergo facturi sumus? in verbis nostris eam quaesituri, an in verbis capitis sui Domini nostri jesu Christi? Puto quod in illius potius verbis eam quaerere debemus, qui veritas est, & optime novit corpus suum. Novit enim Dominus qui sunt sui. Nothing is sought for with more endeavour than the Church, and nothing mistaken with greater error. The cause is apparent, for that we seek it in the marks that we frame of it to ourselves, and not in the notes that Christ hath given us to know it by. Men would have the Church to be conspicuous and visible, but we cannot make that a mark of the Church, unless we infringe an article of our Faith: I believe the Catholic Faith. When I see a thing, there needs no faith for it: Faith in the Apostles doctrine is of things invisible, that cannot be seen.  
Succession is as much urged for knowledge of the Church: and it is plain enough that the ancient fathers did usually allege their continued succession of Bishops against Heretics: But the principal point of their allegation consisted in the succession, not of place or person, but of doctrine, which the good Bishops had kept in a long descent from the Apostles times. 
Tertul. de. prescript.  Percurre Ecclesias apud quas ipsae adhuc Cathedrae Apostolorum praesidentur, sonantes vocem, & representantes faciem uniuscuiusque.  
Amplitude and diffusion is made another mark of the Church: and that had been a very deceivable cognisance, when the Arrian heresy overswayed all. But may it not now be returned in prejudice of those that allege it? who sees not the fall of great Babylon, and the wain or abatement of the Bishop of Rome his Hierarchy.  
Last of all, Antiquity is brought for a note of the Church: and if that were a certain or perpetual evidence, than was the Church ancient as soon a● it began. Augustine found the uncertainty and invalidity of these marks that men devise, and saith, 
De unitat. ecclesiae cap. 3  nolo humanis documentis sed divinis oraculis sanctam Ecclesiam demonstrari The marks that Christ hath given to the Church will be surer: first, because he is truth: secondly, because he knoweth his own body best; this is a firm Maxim, that the Lord knoweth who are his. Mat. 28. when he sent his Apostles to subdue the world by gathering him a Church, three things were given them in charge: first, that they should preach the Gospel unto every creature: secondly, that they should baptize them, in the name of the Father, Son, and holy Ghost: thirdly, that they should teach those that believed and were baptized, to observe all that he had commanded. Behold the things that the Master of the house commanded to be in his house: are not they true marks of the house? first, the sincere doctrine of the Gospel: secondly, the right administration of the Sacraments: thirdly, that form of discipline (I mean not any certain manner, for that was never yet proved) which may bring obedience to Christ's commandments: let them that unchurch us so easily at their pleasures, join issue with us upon these marks, and they shall see that we have no cause through the grace of God to shun the trial.  
The Church of Rome hath the Word of God indeed contained in their Bibles, we deny it not: but as Hierome saith of certain Heretics, 
In 1. cap. Esa.  so we say of it; Heretics corrupt the truth of the Gospel with their false constructions: and are like our worst kind of brewers, that make wine water, whereas clean contrary, our Saviour turned water into wine: so they have the gospel, but not truly expounded, nor taught sincerely.  
First, because they refer not their constructions to the glory of God, according to the rule of our Saviour, qui quaerit gloriam meam verax est: but the church of Rome attributing salvation to their own merits, advancing free-will, extenuating original sin, etc. seek not the glory of God, but their own gain: therefore they are not true.  
There is another reason of their untrue constructions: because they interpret not the Scripture according to the proportion of faith, as Paul willeth, Rom. 12 Let him that prophesieth do it according to the proportion of faith. As all gold was not holy, but that only which belonged to the temple: so every sense that is without compass of Scripture, though it shine and glister with never so much sharpness of wit, yet is it not holy. By the same spirit that the Scriptures were written, by the same they must be interpreted and understood: this is the golden rule to know truth from error; Scripture must be interpreted by Scripture; not always literally, not always allegorically, not always anagogically, not always tropologically; but the darker places by those that be more plain or easy. And as Tertul writeth, oportet secundum plura intelligi pauciora: 
Contra Praxeam.  & ne unus sermo multa alia subvertat: secundum omnia, potius quam adversus omnia intelligendus erit.  
Thou art Peter, and upon this rock will I build my Church: if we look to the proportion of faith, Christ undoubtedly is that precious rock, not Peter, as they would have it: for the Church cannot be built but by faith, and that may not rest upon Peter, or any other creature. Again, Unto thee will I give the Keys of the kingdom of heaven: hereupon they would persuade the world, that the power of their Keys which is Ecclesiastical, should lock up and let loose the power of the sword, and civil Magistrate. If you will judge hereof by the Analogy of faith, you shall see the bounds and limits of both powers. Paul subjecteth every soul to the Civil power, and excepteth none. Etiamsi sis Apostolus, though thou be an Apostle, an Evangelist, a Prophet, or whatsoever else thou be, thou must be subject to the civil power. For this subjection (saith Chrisostome) is no hindrance to godliness. 
Chrisost. in Epist. ad Rom. hom. 23.  The Apostle persuadeth this subjection, not for humility, or by way of courtesy, but enjoins it of necessity; We must needs be subject, idque propter conscientiam: and that which is due of conscience, is so necessary to be done that it cannot be omitted without heinous sin. Necessity and Conscience, be strong obligations for civil obedience.  
Give me leave on the other side to let you see the strength and sinews of Ecclesiastical power. Then look upon the decrees of the Church, single as they are in themselves, and severed from the Prince's countenance. The decree that the Gentiles should abstain from things offered unto Idols, is of that nature, Act. 15. And is it not limited by the Apostle of the Gentiles? 1 Cor. 10. Whatsoever is sold in the shambles, eat, and ask no question for conscience sake: But if any man say unto you, this is sacrificed unto Idols, eat it not, because of him that showed it, and for conscience: the conscience I say, not thine but of the other.  
Compare Paul, with Paul: power, with power: bond, with bond: and Law, with Law. Civil authority requireth a necessity of obedience: Ecclesiastical, giveth a liberty to the Conscience. The civil Magistrate must be obeyed simply: The Ecclesiastical admits caution, and respect. This binds me only in case of scandal: the other, as well out of offence, as in offence.  
Though I had Gyges' ring, and lived without controlment of any eye, yet am I bound in conscience to obey the positive Laws. I am bound to obey both powers, but with disparity: The civil ordinances, for clearing mine own conscience from sin: and Ecclesiastical decrees, for comeliness, for order, for saving my brother from stumbling and offence. judge then whether authority is greater: the Mitre, or the Sceptre? Both these offices are now conjoined in Christ: and is he not greater in his Kingdom? He stands at the right hand of God as an advocate and Priest: he sitteth as a King. This puts a Sceptre, the other giveth a Censer into his hand. His Priesthood reacheth but to the Elect: his Kingdom judgeth quick and dead. He is sweet in his Priesthood, but in his kingdom, high, potent, and magnifical. This is enough for the falsehood of their constructions.  
Touching the Sacraments, which is the second note, the Church of Rome doth no way rightly administer them: save only that it retaineth the essential form of Baptism. Otherwise they profane it most grossly, in applying it to dead and senseless things. They mingle it with oil, spittle, and salt, which cannot be done without sacrilege. is not the element of water, which Christ instituted, sufficient to represent his precious blood for our regeneration, without these mixtures?  
The other Sacrament, namely the Supper of the Lord: the Church of Rome hath not only defiled, but quite altered, & changed it into a cursed, and an abominable Idol of their Mass: and so have perverted utterly, and annihilated Christ's holy institution.  
1. For whereas two things be necessary in Sacraments: the sign, and the thing signified: In this Sacrament they take away the signs for establishing their transubstantiation.  
2. That which should be distributed unto others, they keep only to themselves, and so make it a private banquet, whereas it should be a common feast.  
3. They keep the Cup from the people, which our Saviour commanded to be given to all.  
4. Lastly, in the Lord's Supper, he offereth himself to us: and they offer him to GOD the Father: which cannot be done but by his eternal spirit: nor without his death, that died but once for ever.  
Where these things are done; the Essential parts of the Sacrament is not kept: and therefore no Supper, no Sacrament, but an horrible profanation and plain sacrilege. Hereby it may appear how unjustly they complain of us for Apostasy & forsaking of them. Nullus pudor est ad meliora transire. And if a man do leave and depart from a particular Church in body, and yet forsake not the Communion & fellowship of the Apostles doctrine, nor the Sacraments rightly administered, but holdeth them with all other sincere Churches: he cannot be Apostata.  
Our Rhemish Seminaries, say Luther, Calvin, etc. came out of their Church, not they out of ours. And that is the Catholic Church which is forsaken. But the right Apostasy is a falling away from the true Catholic and Apostolic Church of Christ, and that by revolting from the Apostles doctrine, & the communion of the Catholic faith. We departed from them upon such occasion, and in such sort, as Moses sometimes departed out of Egypt: or S. Augustine from the Manicheis. De vestris fuimus (saith Tertullian) nec mirum, fiunt enim non nascuntur Christiani.  
The Church of Rome is neither Catholic, nor Apostolic: and therefore by leaving it we incur no Apostasy. Not Catholic because it is particular as the Church of Alexandria, Milan, Ephesus, etc. The Catholic Church is universal, and wheresoever the faithful be found. It is not pinned up in one place, but dispeirced far and near.  
Did the Gospel begin at Rome? was it not brought from jerusalem, first to the Grecians, and after to the Romans? So then that Church was not the first: and if there were a Catholic Church before Rome had any Church, I see no cause but there may be still a Catholic Church without it.  
An Apostolic Church it is not, because it resteth not upon the doctrine of the Apostles, but is fallen from it, defending invocation of Saints, that the Apostles taught not: forbidding marriage against the Apostles Caveat. Anathematizing the Apostles doctrine of justification by faith only. Denying the faith, by advancing of traditions, above the word. And therefore seeing we departed from that Church, where neither the word of GOD could be purely taught, the Sacraments administered, nor God rightly worshipped: and have forsaken that Church that now it is: not that which once it was. The Church of Rome is rather guilty of Apostasy, than we: because it is fallen away from them from whom it received the Gospel, Faith, Religion, and their Church. Why hath the City of Rome forsaken her seven hills, whereon that City was once built: and is now come down to the plain? Happily they will say that their Conduits and water courses did fail them in those hills, without which they could not well live. Then let them yield us the like liberty for the waters of life: that they themselves have taken for their common water. That water of life began to fail them in the Church of Rome: They had broken all the Conduits and Pipes: they had stopped up all. Veins, and had mingled the fountains of water of life with mire and dirt: and so brought in a thirst and hunger, not of bread and water, but of hearing the word of God. And was it not then time to leave them?  
Let them refuse their Synagogues, forsake their broken Cysternes that will hold no water: return to that true & ancient faith that was renowned through the world: and we will give them the right hands of fellowship. With joy will we join together with them, and go into the house of the Lord.  
If they will not: I call heaven and earth to record against them this day: that they are fallen from the Gospel, from truth, from word, from Sacraments, from Religion, from the house of God, from God himself. And all these our Churches study with great endeavour to maintain in their perfect integrity. O pray, pray, forget not to pray for that most excellent instrument of GOD that hath established these things amongst us by holy Laws, and good authority: Peace be within his walls, and plenteousness within his Palaces. Yea the God of peace and plenty bless him, for these blessings that he hath brought upon us, a thousand, and ten thousand fold, both here, and in the world to come.  
And beloved, cease not to cry out unto God to fill our hearts with praise, and our mouths with thanksgiving for these inestimable mercies. When Gods benefits are received with thankfulness and due account, than he doth multiply them exceedingly. Seeing then that all the enemies we have, cannot show one point of doctrine maintained contrary to the wholesome form set down in the word, and proportion of faith: seeing they cannot justly reprove our administration of the Sacraments. Let not these graces of God towards our Churches be extenuated by scornful reproofs, or slanderous Pamphlets: lest there follow questions, whether they be the houses of God, or no? least they be forsaken by fanatical and giddy spirits, as if they were the Synagogues of Satan.  
These be the fruits that unadvised whisperings will bring forth: and this use the enemy of mankind hath made of them. They have served him, as a pedagogy, an A B C, or introduction of Schism, of frenzy, of anabaptistical confusion.  
Two errors I have observed that are the grounds, and occasions of these enormities. The first, is an immoderate desire of Christian liberty. The second, an importunate challenge of equality in government of the Church.  
As to the former, many are deceived therein, and deceive others: whilst they set Christian liberty upon tenterhooks, and stretch it further than the nature thereof will bear: seeking not only a liberty of mind and conscience in things indifferent, but a freedom also in their actions. Christian liberty hath place in mind and conscience alone: It contenteth itself if there be no burden of merit, of justification, of holiness, or pleasing God urged upon the conscience: that is the seat of jesus Christ, and if that be left free unto him, Christian liberty is safe and sound. It respecteth nothing but that which is between God and thee. And is not this a goodly liberty, when we know that such and such things do neither justify nor condemn us afore God? If this content you not, unless you may have freedom also in your actions to do what you will: you have left Christian liberty, which reacheth not to our actions, and respecteth not that which is between thee, and thy neighbour: and thou act come to a licentious immunity.  
This difference being observed, may appease many controversies about indifferent things. Wherein if brethren will hold but that moderation which true Divinity teacheth, and retain this freedom, our Christian liberty in their consciences, which is not infringed; and conform their actions, that they do not overthwart good order, to the disturbance of the Church, and offence of the Magistrate: How joyfully might we all go up into the house of the Lord, and sing in the tune of Angels. Ecce quam bonum, & quam jucundum habitare fratres in unum?  
For as much therefore as God hath warranted the Magistrate's authority in these cases, and required our obeience: let us no more think how to find out pretences. Studia abeunt in mores. But if there be any consolation in Christ, any comfort of love, any fellowship of the spirit, any compassion and mercy, fulfil this joy: that ye be like minded, having the same love, being of one accord and judgement, that nothing be done through contention, or vain glory, but that in meekness of mind every one esteem other better than himself. That we may all with one way, and one heart, go up into the house of the Lord.  
As for equality, which is the other error: when one advised Lycurgus, to establish it amongst the Lacedæmonians, that so the least and meanest might bear like sway with the greatest: The wise man answered: that he which called for it should begin it first at home in his own house. And if all men be careful to exclude parity out of their private families: if men experienced in policy and government, will not admit it into the commonwealth, because that cannot be preserved with equality, but by authority and rule: Why are not men as sensible of the house of God, as of their own houses? or why should equality, that is found intolerable in all other societies, be obtruded only to the Church? Because distinctions and inequality of Pastors cannot be proved by Scripture. That is not so. There were divers Pastors under the Law: but they were not equal. For there was one high Priest, as it were a transcendent above them all. But his eminency was to express the sovereignty of jesus Christ: Then there were Captains of every family of the Levites: and that proves an inequality. Last of all, there were two joined with the high Priest, which are called rulers of the house of God, 1 Chro. 24.5.  
In the new Testament there was distinction and inequality between the Apostles themselves, or else Paul would never have called Peter and james, and john, chief and pillars of the Apostles. There was distinction and inequality between the twelve Apostles, and the seventy Disciples. We read of many Pastors at Ephesus, Act. 20. And in the Revelation john writeth to the Angel of the Church of Ephesus, which evicteth necessarily, that there was one greater than the rest Par in parem non habet imperium. But Paul gave Timothy authority over Pastors: Therefore he ordained and intended an inequality, and no parity amongst the Pastors of the Church. The reasons of those that call for equality in the Ministers, are not made to build up, and they are too weak to pull down.  
Abraham saith gravely unto Lot: Let there be no contention between me and thee; for we are brethren▪ that is one reason. Again, the Cananite and the Pherizite are yet in the Land: another motive. In which case who knows not, that the adversaries of our doctrine, will sooner be overcome with united then distracted forces? and so we that fight the Lords battles cannot disjoin ourselves without prevarication and booty. Away then with all singularity and admiring of our own opinions. Know ye not that it is the seminary of inward contention? the Spirit of the Prophets must be subject to the Prophets. Let us have but one heart, and one way, that we may fill the Lords house with garlands of victories: that we may beat our adversaries from human merits, and bring them to the divine mercies: from free-will, and the possibilities of Nature, to the grace of God: from traditions, to the written Word: from elavation, adoration, circumgestation, transubstantiation of the Sacrament, to the commemoration of Christ's death, and a sweet fruition thereof by faith. From their Hierarchy and visible Monarchy, to the headship of our Lord jesus Christ. From superstition, to the true worship of God.  
O how glorious are these holy triumphs? how instantly do they call upon us to combine ourselves together, that the conversion and offering up of the Papists may be acceptable and sanctified. I will not dismiss you of the Laity without some short exhortation to peace. The very name of peace is a sweet word, but the work is sweeter. I cannot always speak of it: But that which I cannot always speak of, that you may keep always. As for example. He that praiseth God, with his tongue cannot do it ever: but he that praiseth God with his life and conversation, may ever do it. Even so do I commend the words and works of peace unto you. Or if you think me unworthy to commend such a divine blessing: look if it be not the word of our great and worthiest King. He commandeth it unto us from the Author of peace. Beati pacifici. Not pacidici, but pacifici. Blessed are, not the praisers, but the practisers of peace. Let the mountains bring peace, and the little hills righteousness unto thy people, O thou Prince of peace. And so the God of peace that brought again from the dead our Lord jesus, the great Shepherd of the sheep, through the blood of the everlasting Testament, make you perfect in all good works, workking in you that which is pleasant in his sight through jesus Christ, to whom be praise for ever and ever, Amen.  
FJNJS.