Πνεύματος Διακονία: OR, Gospel-Churches, A Standing ORDINANCE OF Jesus Christ, TO Continue to His next Personal Glorious Coming, plainly Proved; Objections particularly Answered.  
By an unworthy servant of Jesus Christ, a Mourner in Zion for the Divisions thereof; who waits for the day of the Son of Man, R.B.  Mat. 16.18. 
Upon this Rock will I build my Church: And the gates of Hell shall not prevail against it.  1. Cor. 11.26. 
As often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death till HE COME.  Eph. 3.21. 
Unto him be glory in the CHURCH— throughout all Ages—  
London, Printed by T.M. for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, near Mercer's Chapel, 1682.   

TO THE READER.  
Christian Reader,  
IF thou intendest a serious perusal of the ensuing Treatise, 'twill not be amiss to stay a while at the Portal. 'Tis now two full years, and upward, since it was fitted for the Press, the Remora's of its publication are needless to mention to thee. It hath in that time been frequently given up to the Lord, and the service of his Churches; with earnest cries to him, who Ministers Seed to the Sour, and makes the Seed sown to prosper, that it may be blessed for some Spiritual advantage to them that truly fear him, whether in, or out of the Churches of Christ. What of the leadings, help, of the Lord an unworthy dust hath had in the managery of this Work from first to last, is not needful to be mentioned. This I think meet to say to the praise of match-less Grace, that I have not been altogether without them, and in some things, such clear openings, as I never had before. All is submitted to the Judgement of the truly Judicious; and if the least be contributed for the establishment of the Lords Children (the weakest of them) in the Path, and way of the Gospel, let him have the Glory, I obtain the end aimed at. The Reasons of the present undertake are too many to give an account of. I know none that have ex professo handled this Subject. 'Tis true, the Learned Dr. Owen, some while-since (and long after this was finished for the Press) hath writ much in a little, touching it: but he tells us, he only debates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in passage. There have been, and still are, some that openly oppose this way of the Gospel, upon various accounts: Of which (at least some of them) we give particular notice. That in every Generation, Satan hath set himself against the Churches of Christ, since they have had a being in the World, none are ignorant of, who have thought it any part of their concern to inquire into these matters. Many ways he hath taken to eradicate, root them out; and hath by some of those ways, greatly disturbed, perplexed, shaken them. As,  
1. Sore, great Persecutions, hath he oft raised against them from the first days of the Gospel, till now. And though he hath often seen the Vanity of his attempts that way to root them out, yet he is unwearied therein. Millions of Saints have been tortured, butchered, destroyed by his Instruments upon the account of their being found in the practice of those Gospel-Wayes, Ordinances, we are pleading for. Nor can any oppugn, despise them, but they condemn those Millions of innocent ones, and justify Satan; and his Instruments, in their horrid butcheries of them. Touching which, more afterwards. He early began this cruel work. The Priests, Ecclesiastick-Governours amongst the Jews, together with the Roman-Rulers, breath forth threatenings against them; imprison, slaughter, some eminent ones amongst them, to terrify the rest: see Act. 4. & 7. & 9 They Excommunicate them, charge them with broaching New-Doctrines, endeavouring to overturn the ancient State of Religion, as Seditious, Factious, setting up Separate-meetings, or private Conventicles; banish, cast them into Prison, compel them to Blaspheme; Whip, Behead, Stone them. Under Claudius, about A.D. 45. Herod Agrippa furiously falls upon some of the Disciples of our Lord, kills James (the Brother of John) with the Sword; casts Peter also into Prison, Act. 12. (Him the Angel of the Lord quickly meets with, Smites, he is eaten up of Worms, gives up the Ghost, v. 23.) At Antioch the Jews are filled with envy against Paul, and Barnabas, contradicting, Blaspheming; they raise persecution against them, expel them out of their coast, Act. 13.45, 50. At Iconium also, the unbelieving Jews stir up the Gentiles against them; and the Gentiles, and Jews, with their Rulers, make an assault to use them despitefully, and to Stone them, Act. 14.2.5. To Lystra, from Antioch, and Iconium, come certain Jews; who stir up the People against them, they stone Paul, and draw him out of the City for dead, Act. 14.19. At Philippi, Act. 16. Paul and Silas are dragged into the Court unto the Rulers, v. 19 They are Scourged, cast into Prison, v. 22, 23. At Thessalonica an uproar is made against them; the house of Jason (where 'tis like they met) assaulted; but not finding them, they draw Jason, and certain brethren, unto the Rulers of the City, crying, These that have turned the World upside down are come hither also, Act. 17.5, 6, 7, 8, 9 Preaching at Barea, the Jews from Thessalonica come thither also, and stir up the People against them, v. 13. At Corinth, the Jews, with one accord, make insurrection against Paul, bring him to the Judgment-Seat, Act. 18.12. At Ephesus, by Demetrius a great tumult is raised also, v. 24. to 35. At Jerusalem, the Jews which are of Asia, stir up the People against him, and lay hands on him, Chap. 21.27. who would have killed him immediately, ver. 31. Of his afflictions in Asia, Paul himself speaks, 2 Cor. 1.8. in Judea, Heb. 10.32, 33, 34. About the Seventeenth Year of Nero (that Monster) A.D. 63. James the Brother of our Lord (with others) is slain, Euseb. l. 2. c. 23. Josephus, l. 20. Antiq. c. 8. At Alexandria, Mark the Evangelist (it's said). was put to death. This Nero Fires the City of Rome, lays it upon the Christians; and from hence takes occasion, by public Edict, to raise persecution against them; He was the first of the Emperors that did so, Tertull. in Apologet. which continued to the end of his Reign: Peter, and Paul (it's said) were slain by him; with others innumerable. How the hand of the Lord wrought him, is known; condemned he was by the Senate, to be punished More majorum, i. e. to be whipped to death; to prevent which, he slew himself with this exprobration of his own sordid villainy, Turpiter vixi, turpius morior; I have lived filthily, I die more dishonourably, Sueton. in Nero. Domitian about A.D. 97. by his Edicts, raises another dreadful persecution against the Christians: Banishes John into the Isle of Patmos, Euseb. l. 3. c. 18.19. Eutropius, l. 9. Timothy, Onesimus, and Dionysius the Areopagite were put to death, Niceph. l. 3. c. 11. with an innumerable company of the faithful beside: The Wrath of God pursues him, and he is murdered in his own house by his own Servants, Sueton. in Domit. Under Trajan, a great persecution was raised against the Lamb's followers, about A.D. 100 Multitudes of them are destroyed; some mentioned by name, viz. Simeon the Son of Cleophas; Clemens, Alexander, Quirinus, and his Daughter Balbilia, Sulpitius, and Servilianus, Nereus, and Achilleus, Phocas, a Bishop in Pontus, Ignatius. This Storm continued fourteen Years. In fine, by a resolution of his joints, nummedness of body, and a choking Water, Trajan miserably perished, Dion. Cassius de Traj. Under Hadrian, about A.D. 120. a Storm falls upon the Christians; not a few are cut off. About the Second Year of his Reign Aurelius Comes casts about 1250. of them into Prison, whom he at last burns to death. Amongst whom was Alexander, the Bishop of Rome; and Hermes, the Praefect of the City. Zenon a Roman Senator, with ten thousand two hundred and three, it's said; were slain, in a Witness for CHRIST, Cent. Mag. Cent. 2. c. 3. p. 12. At last he perishes with a flux, and casting of blood, Aelius Sparta. in Had. Some add, that he gave the World, this Poetic desperate farewell; 
Animula Vagula, blandula,  
Hospes, comesqùe corporis,  
Quae nunc abibis in loca?  
Pallidula, rigida, nudula,  
Nec ut Soles, dabis jocos.  Antoninus Pius comes next, about A.D. 139. Many of the Disciples of Christ are cut off; at Rome, Felicitas with her seven Sons; Braxedis—. In Spain, and France, not a few; amongst the rest, Photinus, Bishop of Lions, with forty nine more: At Alexandria in Egypt, Ptolomaeus, and Licius; with many others, are Martyred for Christ. Euseb. Chron. Justin. Apol. After he had read the Apologies of Justin and others, he became better affected to the Christians; and send's Letters into Asia to stop the Persecution, Euseb. l. 4. c. 26. For which cause (perhaps) the Lord poured not forth his wrath on him as on others, who abode in their enmity against his chosen Ones. Under Antoninus Verus, about A.D. 162. the Church had their time of Tribulation; as the Epistle of the Saints at Vienna, and Lions, to the Brethren throughout Asia, and Phrygia, recorded by Eusebius, l. 5. c. 1. does abundantly declare; wherein they acquaint them, that the fierceness of the Gentiles anger against them, the great things they suffer, cannot be well written or spoken. Amongst others that suffered, they mention, Vetius, Epagathus, Sanctus, Maturus, Attalus, Blandina, Ponticus, Photinus, Alexander, etc. by name. At Rome they were persecuted; amongst others, Justin there fell by wicked hands. In Asia there was great distress, Euseb. l. 5. c. 15 as the Church of God at Smyrna, unto the Church at Philomilium, and to all the Churches throughout Pontus, intimates; where they at large declare, the manner of the Martyrdom of Policarpus. Nor was there a stop put to this Persecution, by the Apologies made for the Christians, by Melito, Bishop of Sardis, and Apollinarius, Bishop of Hierapolis. At last his Army being sorely distressed in Germany for want of Water, the Christian Legion, by their Prayers, procures Rain, and Thunder, and Lightning, that scare and routs the Enemy (upon the account whereof, they are termed— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Thundering Legion); this comes with some conviction upon the Emperor, who now writes Letters, that they should not suffer as Christians; that the Informers, Prosecutors of them, as such, should be burnt Alive. Tertull. in Apologet. Lying speechless for three days, he dies of an Apoplexy. Cent. Mag. Cent. 2. c. 4. p. 28. The Church had a little rest under Commodus, the Emperor (who succeeded Antoninus); yet was his Throne tinctured with some of the blood of the Saints: Apollonius a Roman Senator (by virtue of an ancient Law made against the Christians, and unrepealed) lost his head in a witness for Christ. Euseb. Hieron. But in the time of Severus about A.D. 205. the Devil is let loose to purpose; a fresh Persecution is raised every where against them. Euseb. l. 6. c. 1. Spartian. The accusations against them were generally, Sedition, Treason, Sacrilege, Incest, Adulteries, (the Candles being put out) Leonides the Father of Origen, is beheaded. Euseb. ibid. With many others. Tertul. ad Scapul. Apologetic. contra Gentes. All manner of cruelties were exercised against them, their houses were rifled, their goods taken away, they themselves are murdered, burnt in a witness for Christ. But the Emperor at last pays dear for these cruelties. After he had endured great pain in all his members, especially in his feet, he poisons himself to put an end to his torments. Cent. Mag. Cent. 3. c. 3. p. 22. For a little while the Church had some tranquillity; but under Maximinus about A.D. 237. Persecution is raised against the Pastors of the Church, upon this Principle, that they being removed, the rest, the Flock, would deny their Profession. Euseb. l. 6. c. 28. The distress was short, but smart: He continued Emperor but three Years; and then he with his Son (yet a Child) was torn in pieces of the Soldiers, all crying out, Ex pessimo genere, ne catulum quidem habendum, That not a Whelp was to be left of so cursed a Stock. Aurel. Victor, Capitol. Decius A.D. 247. raises another fierce persecution. Euseb. l. 6. c. 39 Cypr. l. 4. Epist. 4. Nicephorus l. 5. c. 29. tells us, that 'tis, as easy to number the Sands of the Sea, as the Martyrs that lost their lives by this persecution. Some are mentioned by name; as at Jerusalem, the Bishop of the Church there, who was cast into Prison, and died; as did Babylas, the Bishop of Antioch. Niceph. l. 5. c. 26. Another Babylas Bishop (or Pastor) of the Church at Nicomedia, was Martyred. Spec. Vincent. l. 11. c. 52. Asclepiades, Pastor of the Church at Antioch, with forty Virgins, Id. Ibid. At Lampsac, one Peter. In Troas, Andrew, Paul, Nicomachus, and Dionysia, a Virgin, Id. l. 11. c. 46. At Caesarea, Germanus, Theophilus, Caesarius, Vitalis, l. 11. c. 52. At Babylon, Polychronius their Bishop, c. 49. At Perga in Pamphylia, Nestor, their Bishop. c. 52. Olympias and Maximus, in Persia—. But the violence of this persecution was in Africa, as is manifest from Tertullian, Cyprian; and particularly at Alexandria, as Euseb. l. 6. c. 40, 41, 42. Demonstrates from the Epistles of Dionysius, Pastor of the Church there. At Rome, Fabian their Bishop, and Cornelius, Sabel. l. 7. Ennead. 7.—. As they were an innumerable company, that at this time suffered for the Name, Worship of CHRIST, so were their Sufferings of divers kinds; some were driven from house and harbour; spoiled of their Goods, and Enjoyments, bound with Chains, shut up in Prisons, cast to wild Beasts to be devoured; consumed in the Flames, Cypr. contr. Demet. Some they beat with Clubs; prick Face and Eyes with sharp Quills; Stone to death; drag along the Streets; sorely scourge; dash against Millstones: They break into their Houses, take away their Jewels, and all of any value; throw the wooden stuff into the streets, burn it to ashes— Euseb. l. 6. c. 40. When Decius had scarce Reigned two Years, he was slain, together with his Sons, Euseb. l. 7. c. 1. Vibius Gallus ascends the Throne, about A.D. 254▪ and continues the Persecution by Imperial Edicts, Euseb. l. 7. c. 1. Vincent. in Speculo. l. 11. c. 53. But a dreadful pestilence invading the Empire, not much was done. Gallus also himself was quickly slain by Aemilianus, Faseicul. Tempor. fol. 45. About A.D. 257. Valerian mounts the Throne, who at first was so kind to the People of God, that his whole Palace (saith Dionysius) was replenished with the godly, and became a Church of God, Euseb. l. 7. c. 10. Afterterwards they were sorely Persecuted. They are forbid to keep any Conventicles; are despoiled of Goods; imprisoned, scourged, banished, killed with the sword, consumed in the flames, Euseb. l. 7. c. 11. At Caesarea, Priscus, Malchus, and Alexander, are cast to the Wild Beasts, Euseb. l. 7. c. 12. Concerning the persecution at Alexandria, Dionysius writes to Domitius, and Didymus, thus, 'Tis superfluous to go about to reckon the Names of such as suffered amongst us, since they are so many; but thou mayest know that they are of all sorts, Men, Women, Youths, old Men, Virgins, old Women, Soldiers, and Unlearned, Euseb. l. 7. c. 11. He makes particular mention of one Faustus, who was killed with the Sword. And Bergomensis in his History of Valerian the Emperor, l. 8. mentions Philippus, Bishop of Alexandria, who suffered after the same manner. And at Carthage, Cyprian was put to death. Sabell. in Chron. Vincentius, l. 11. c. 83. tells us, that three hundred Martyrs suffered at Carthage; many at Rome, and elsewhere. At last, the cry of the blood of Innocents', brings vengeance upon the pate of Valerian, and he falls into the hand of Sapores King of Persia, who carried him about in a Cage, and used him as a footstool as oft as he took Horse, Laetus. Aurel. Vict. and being seventy years old, as a just and righteous Judgement of God on him for his like cruelty to his Servants, saith Eusebius, Serm. ad convent. Sanct. he was flayed, and saulted alive; and so died. Valerianus being taken by Sapores King of Persia, Galienus governs alone: about A.D. 262. and by Public Edicts, puts a stop to the Persecution, Euseb. l. 7. c. 13. & 15. & 22. from whence, to the time of Dioclesian, and Maximilian, about A.D. 288. The Church was in a more tranquil state; but then were they more harassed, persecuted, than ever; Euseb. l. 8. c. 1. The persecution began the nineteenth year of his Empire, A.D. 306. In March, most terrible Edicts come forth, for the pulling down their Meeting- Places, levelling them to the ground, throughout the Roman Empire; which accordingly was speedily done, Euseb. l. 8. c. 2. Then comes forth another Edict for burning the Scriptures: as also for ejecting with ignominy, out of all Offices, and places of Trust, whoever would not abjure their Religion; Persons in private capacities to be brought under servitude, Euseb. l. 8. c. 3. Niceph. l. 7. c. 4. Zonara's, Tom. 2. not long after, other Edicts are published, to seize, imprison their Preachers; and by all manner of punishments, to compel them to Worship their Idols; Euseb. l. 8. c. 3.5. At Tirus above forty were beheaded: At Caesarea the eminent Pamphilus was Martyred, Euseb. l. 8. c. 13. In Syria all the noted Teachers were first imprisoned, afterwards slain, Id. Ibid. In Mesopotamia, Cappadocia, Tarsus of Cilicia, Nicomedia; in Bythinia many are hardly used, Butchered, Euseb. l. 8. c. 12. & 13. & ch. 4. & 6. Hermannus Gigas▪ tells us, that Serena the Emperor Dioclesian's Wife, was also Martyred for Christ. Twenty-thousand were together by Maximianus his cruelty, burnt in a Temple, being there assembled to Worship God, Niceph. l. 7. c. 6. Many in Arabia were cut off, Euseb. l. 8. c. 12. All the Inhabitants of a City in Phrygia, with their City were destroyed, Euseb. l. 8. c. 11. In Armenia, Arabrace, the Teachers of the Churches were Murdered by them, Euseb. l. 8. c. 6. Niceph. l. 7. c. 14. The persecution severely raged in Egypt. At Thebes a whole Legion of Christians were put to death, Vincent. in Speculo. l. 12. c. 2. It-reached Africa, and Mauritania, Euseb. l. 8. c. 6. and the Islands, as Lesbos (Sabel. Ennead. 7. l. 8) Samos, and Sicily, where seventy-nine Martyrs were slain, Heinrick. de Erford. At Nicopolis, in Thracia, Niceph. l. 7. c. 14. at Chalcedonia, Vincent. l. 12. c. 77. At Rome, Bononia, several were murdered, Vinc. l. 12. c. 49. At Aquileia the Emperor commanded to destroy all the Christians, Id. l. 12. c. 58. At Florence, Pergamos, Neapolis in Campania, Beneventum, Venusa in Apulia, and in Toscana several were cut off, saith Regino. At Verona in France, at Mediolanum, at Massilia (or Marseille) there were many Martyred, Heinric. de Erfor. Vinc. l. 12. c. 2. In Spain the Blood of the Saints ran down like Rivers, and tinctured the streams of Water, Vincent. l. 12. c. 136. It reached even to Britain, Beda, l. 1. de ratio. temp. All the Christians here (almost) were destroyed, Martin. Chron. Fascic. temp. Maximinus (who was Emperor with Constantius) rages in the East against them, Euseb. l. 8. c. 15. In the midst of Cities, Edicts written in Tables of Brass against them, are hung up, Euseb. l. 9 c. 3, 4, 5, 6, 7. upon which many are banished, put to death, Euseb. l. 9 c. 7. Niceph. l. 7. c. 44. Having made havoc of the Church, and not prevailing against it, Dioclesian with his partner Maximianus, lay aside the Government, and live as private men. But the Vengeance of the Lord reaches them for their bloody cruelty against the Saints. Dioclesian being smitten with madness, slew himself, Euseb. in orat. ad convent Sanct. Maximianus perished with a disease so loathsome, that the Physicians, as they could not cure him; so were not able to endure the stink of it, Euseb. l. 8. c. 16. At last Constantine, with Licinius enter Rome as Victors, proclaim liberty to the Christians: yet not long after, Licinius sets himself against them: turns them all out of his Court, such as are Soldiers he cashiers: makes divers wicked Laws against them, Euseb. l. 10. c. 8. & l. 1. de vit. Constant. Privately murders their Pastors in several Cities of Pontus; pulls down some of their Temples, shuts up others; takes away their goods, banishes, puts to death not a few, Sozom. l. 1. c. 2. Euseb. l. 10. c. 8. l. 1. de Vit. Constant. So that now the Christians betake themselves again to Fields, Woods, Solitudes, Mountains, Euseb. l. 10. c. 14. Niceph. l. 7. c. 14. Sozom. l. 9 c. 2. He would have proceeded further, but conquered by Constantine, a period is also put to this Persecution. 'Twere endless to mention the sore distress the Churches underwent by Sapores King of Persia in his Dominions: The cruelties they endured by the Arrians, the Butcheries, Tyrannies, Oppressions of all sorts, they underwent from the Antichristians, the Papists; are innumerable, ineffable; Europe is made a shambles, wherein the Blood of millions of the Innocent Lambs of Christ hath been poured forth; (for which they shall be plagued, destroyed, in the time appointed by the Lord). These things are known to all, who have thought it their concern in the least to turn aside to consider of them. The boody cruelties of the Antichristian Party, against the Bohemians; in Holland also; the Massacre of Paris, Ireland, the Valleys of Piedmont, etc. wherein many thousands of the Lord's Innocent Ones have been barbarously murdered, for no other reason▪ in the World, but because they laboured according to their Light, to maintain, and be found in the Doctrine, and Worship of Christ, is yet recent in the memory of most. What heart so rocky as to read the Histories of the deep suffeings of those worthy witnesses of our Lord the Waldenses, without pouring forth floods of tears? What treacheries, clandestine Plots, breach of Covenants, Oaths, have the Antichristians been found guilty of (pursuant to that bloody principle, Nulla fides— No Faith is to be kept with Heretics; and all are such in their account, that embrace not their heresy, abomnable Idolatries) that they might obtain their end, to waste, destroy, root out the Heritage of God. Another way Satan hath taken to accomplish this his design, is  
2. Schism amongst the Churches of Christ. This was early set on foot, even in the Apostles days, (1 Cor. 3.3. & 11.18. When ye come together in the Church, I hear that there be divisions (Schisms) among you, and I partly believe it:) and hath been more, or less, with cunning, heat, violence, managed ever since by Satan, to the disturbing, breaking, crumbling into nothing some Churches of Christ. The frequent charging and recharging of Schism upon each other, by those that truly fear the Lord, and agree in the fundamentals of Christianity, hath been no small machine of the wicked one to weaken, destroy them. A work he's still managing, and we are too too little awakened to see his design, and to study in the right Spirit to prevent it. 'T would make one's heart to bleed, to see, hear, with what keenness, acrimony, bitterness some Protestants are acted against others, who are not of the same mind in all things, whilst the Devil in the Papacy stands laughing to think, what an easy prey hereby he shall make of them all. Ah! alas! where is the Christian simplicity, amity? How little respect have some to the great Commandment of Christ, to Love one another, who yet would be accounted his Disciples? Were it not for a hasty Spirit, bitter envying that is upon some, one would think they had no concern for Religion at all; and yet even this discovers that they are too little impregnated with the Spirit of the true Religion of Jesus Christ, which engages to love, meekness, condescension, mutual forbearance amongst Saints.  
3. False Doctrine, Worship. This also had an early entrance amongst the Churches. The denial of the Resurrection of the dead, substituting in the room thereof, a metaphorick Resurrection, betimes infected some (at least) of the Church at Corinth, 1 Cor. 15. with 2 Tim. 2.18. Justification by the Law, by Works was introduced into many of them; as the Churches at Rome, Galatia, etc. against whom the Apostle of the Gentiles, Paul, smartly disputes in his Epistles directed to them. Into the pure Worship of God, the inventions, traditions of men were at last so introduced, that God could no longer own it as his Worship at all. And in respect of both these, none ever were so degenerate, corrupt as the Synagogue of Rome. To enumerate particulars were endless; what more contrary to Truth, sound Doctrine, than their assertions, that the Original Hebrew, and Greek, of the Old and New-Testament is corrupt; That the Scripture is not perspicuous, clear: That to one Man (the Pope) the interpretation of Scripture doth belong, who is Infallible; and Judgement, Conscience, all, is to be subjected to him: That he is the alone Judge of Controversies: who hath the Spirit of God, given to him above others for his so doing: That the Pope can dispense with the Law of God: That he is Universal Head of the Church: That he is not to be questioned for his Doctrine, or Actions. (Si Papa infinitas animas in infernum traheret, tamen nemo debet ei dicere, quid facis? If the Pope should carry an infinite number of Souls headlong to Hell, none ought to say to him, what dost thou? For the will of the Pope stands for reason, Glossa). By his own Authority he can make Laws to bind the Consciences of the faithful: He hath Power, Authority over Princes; can crown, un-crown; set up, depose as he pleases. That the Scriptures are not a sufficient Canon, or rule of Faith, and Manners; but Traditions written, and un-written, are also necessary: That Traditions are sufficient without the Scriptures; but the Scriptures are not sufficient, without Traditions: That Christ is mediator only according to his humane Nature: That 'tis unlawful for Priests to marry: That there is a certain place in which (as in a prison) after this life, souls are purged, who were not here perfectly purged; that being so purged, they might enter into Heaven: That Saints are to be Worshipped: That Images are to be Worshipped with the same Worship that is due to those whose Images they are (as the Image of God, Christ—): yea, so that the Worship be terminated in the Image: That the Sacraments confer grace ex opere operato: That they justify, That there are seven Sacraments: That the Church hath power to Institute new Ceremonies for spiritual ends: That persons unbaptised are damned; there's no salvation without it: That Baptism takes away all sin: That the Bread and Wine is converted into the Body and Blood of CHRIST: That the Priest offers up Christ a propitiatory Sacrifice for the quick, and dead, to God the Father: That there are sins in their own nature Venial: That Concupiscence in those that are renewed, is no sin: That men may be saved if they will; 'tis in their own power to believe, etc. That men are not justified by Faith without Works: That inherent Righteousness justifies: That none can be certain, in this Life, either of their Election, Justification, Perseverance to the end, or Eternal Life: That we are justified by Works, that we merit Eternal Life by them. And these are some of those pure streams that too many have a great mind to return to drink of; and would by force, bloody cruelty, compel others to drink, and be poisoned with them.  
4. False Visions, lying Revelations; upon which many times, false Doctrine, Worship, hath been built, supported. Somewhat of these was also in the Apostles times. Divine Visions, Revelations there were many, see Act. 10.11—. & 16.9. & 18.9, 10. & 23.11. & 27.23, 24. Gal. 1.12. & 2.1, 2. 2 Cor. 12.4. Act. 7.55. & 10.3. Some also there were who were full of their false Visions, Revelations, 2 Thes. 2.2. Now we beseech you Brethren, by the coming of our Lord Jesus, and by our gathering together unto him, that ye be not shaken in mind— neither by Spirit— i. e. by any that shall pretend to Revelations by the Spirit—. To mention what of this kind was in after days, is endless: somewhat is spoken to it, chap. 3. Of the ensuing Treatise.  
5. Pretensions to a more than Ordinary Authority, Power. False-Prophets, Pseudo-Apostles there were even in the Apostles days, 2 Cor. 11.13. Such are False-Apostles Transforming themselves into the Apostles of Christ. See Mat. 24.5, 11. Rev. 2.2. and many have risen up since, whereby the Faith of some have been perverted, and they have been drawn off from the ways of Christ.  
6. False Miracles, Lying Signs and Wonders. Of this we have an account, Mat. 24.24. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders—. Mar. 13.22. 2 Thes. 2.9. Even him whose coming is after the working of Satan, with all Power, and Signs, and lying wonders, Rev. 13.13, 14. And he doth great wonders, so that he maketh fire to come down from Heaven on the Earth in the sight of men: and deceiveth them that dwell on the Earth by the means of those Miracles. Antichrists Kingdom hath been full of such lying signs, and wonders, whereby the Faith of some hath been Shaken, and they drawn off from the pure Worship of Christ.  
7. Open, avowed, oppositions to Gospel-Institutions of this device of Satan to ruin the Churches of Christ, we might give a distinct, and large account; some there were of old that opposed, denied, some particular Ordinances; others refused communion with the Churches, as no Churches of Christ. In the third Century, the Manichees denied baptism with Water, August. l. 2. de mor. Manich. and l. 6. Contra Faust. The Meletians in the fourth century refused communion with the Churches, saith Theodoret. And Augustine, ad quod vult, etc. tells us, that they would not so much as Pray with the Saints. The Audaeans, or Anthropomorphites (who held that God had a humane form, or shape as a man) denied communion with the Churches in the same Century, Epiphan. in Anacephal. August. ad quod vult, etc. Theodoret, l. 4. c. 10. The Donatists held in the same century, that the Church of God was wholly lost, and to be restored by them; amongst whom in Africa 'twas only preserved, August. l. 2. Cont. lit. Petil. c. 15. l. 2. Cont. Cres. c. 37. (for which they pretended Miracles, Visions, Dreams): What open, avowed oppositions have been (are) in our days made to the Churches, Institutions of Christ, is known, and aught to be bewailed by us: These things might have been more at large spoken to, but I am sensible how far I have transcended the due bounds of an Epistle to so small a Treatise, and shall only add, That,  
1. I plead not for the Continuance of This, or That, particular Church of Christ. Many such have been dischurched, and may be so. God may be so far provoked against This, or That Church, as to Write Lo-ammi, Loruhamah upon it; to disown his relation to it, or its relation to him. Where is the Church of Ephesus, Pergamos, Laodicea, etc. but only argue, that God doth, will, continue the Gospel-Church-state, Ordinances, in some particular Church, or Churches in the World, to the next personal coming of Christ. Much less,  
2. Do I plead for the corruptions of Churches, which indeed are too many, and great, perhaps amongst the best, purest Churches at this day; and in some, at that height (as the synagogue of Rome) that there is no communion to be held with them, without God-provoking iniquity, that will without Repentance, bring his Wrath, Vengeance, upon us, Rev. 18.4.  
3. That persons had need take heed how they speak evil of, slight, oppose, persecute the Churches of CHRIST, his Worship, Institutions, Ordinances. The Judge stands before the door, the Lord of the Vineyards is ready to be revealed, and in flaming fire to take Vengeance on them that know him not, and obey not his Gospel. Nor will it be a sufficient plea at that day, for any to say, we accounted them not thy Churches, Ordinances; therefore we so managed ourselves towards them, a despising, rejecting these, is one way of casting off the Authority of Christ, as we afterward demonstrate.  
4. That it highly concerns all that know the Lord, who are either separated from; or, were never adjoined to any Church of Christ; to testify their love, and subjection to him; by subjecting to his Commandments in this matter, lest not being found where Christ expects them, they be blamed, shamed, at his day.  
5. That the utmost care should be taken, industry used, to keep those Iniquities out of particular Churches, as may provoke the Lord to spew them out of his mouth, as he did Laodicea of old. Particularly  
1. Schisms amongst themselves: Which as they are an Argument of Carnality, 1 Cor. 3.3. so they distaste, greatly provoke the Lord. 2. Formality, Lukewarmness. 3. Pride, both inwardly, in Heart, Spirit: outwardly, in Apparel, Garb; God resisteth the Proud; sets himself in battle-array against them. 4. Covetousness, which is Idolatry. A wretched spirit, that hath too much overspread, prevailed upon the body of Professors: Such as are Baptised into it, are Enemies to the Cross of Christ, Phil. 3.18, 19 5. Sinful compliance with, and Conformity to this World. 6. Carelessness as to sanctifying the Name of God in every part of Worship: The nature of this great work is opened in the following Treatise; with many other things, of which we must not now speak.  
6. That particular Churches ought, to be much, often considering their ways, get a sense of their miscarriages upon them, pollutions amongst them, to remember from whence they are fallen; repent, do their first works. And if ever 'twere the duty of the Churches of Christ to attend carefully to these things, it's much more now. What languishing, dying Churches have we? How is Jehovah by word, providential Dispensations crying aloud to them, to be zealous, Repent, return? What little attendment to his Voice amongst many? How doth he discover his unwillingness to leave them? How doth he seem to hover over them? How many ways hath he been alluring, drawing by cords of Love unto himself; and if after all, he should pull down these Tabernacles, and erect others for himself in some remote part of the World; leave poor England, suffer Papal Darkness, Superstition, Idolatry, to overspread the Land; must we not say, he is Holy, we reap the fruit of our own doings: He is faithful to his Word: Churches (Ordinances) He will have in the world to bear his Name, though we are reduced to Rubbish, Ruins. I have been, am trembling within myself, lest he should at last be provoked to leave us (at least for a season): woe, woe, woe, unto us if he depart from us. Repent oh England; Awake, awake Churches; awake, awake Professors; lay hold on God, renew your Covenant with him, labour to find out every accursed thing that may be in the midst of you; cast it away with loathing, abhorrency; bemoan yourselves for the sins, iniquities, are with you; be conscientious in filling up the relation you stand in each to other, as members of the same Body: cry to God to fill you with Presence, Glory; to communicate the suitable grace to you, that you may be able to glorify him in the Fires; Oh Watch and Pray, that you may be accounted worthy to escape the things that are to come to pass, and stand before the son of man. Oh! Wait, look for his Coming as those that are indeed ready for it. And if you meet with any spiritual good, and advantage, by the serious perusal of the ensuing Treatise, let God have the Glory, and pray for him, who accounts it his honour, to be,  
A Servant of Christ, and the meanest of his Children, R.B.   

THE PREFACE To the ensuing Discourse.  
OF the Creation of Man. Divine Institutions in the State of Innocency. Man's fall. A New-state of things thereupon introduced. Christ the Foundation of Instituted Worship, and Man's Communion with God therein. A Church-state in Adam's Family. Cain Excommunicated. The Church-state preserved pure, till about the days of Enosh. Separation from carnal Worshippers in his days, Gen. 4.26. Explained. The Church-state preserved in a great measure of purity for (about) a thousand Years. A grand Apostasy therefrom in the days of Noah. The purity of Worship preserved in his Family. Apostates destroyed by the Waters of the Flood. A solemn Covenant made by the Lord with Noah upon his coming out of the Ark. The Statutes God gave to him. The purity of Worship continues uninterrupted for (about) forty Years. Ham excommunicated. A dredaful Apostasy about the thousandth Year after the Flood. A remnant kept pure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who they are. The general defection, Idolatry that overspread all in Abraham's time. His call. The erection of the pure Worship of God in his Family. Corruptions in Jacob's Family before their going into Egypt, whilst there. Jehovah's bringing them out from thence: giving the Law at Mount Sinai. Their Idolatry. The ten Tribes led captive beyond Assyria; the two Tribes into Babylon: God looks after them there: brings them from thence. A new Reformation begun by Ezra, Nehemiah, etc. Their Apostasy afterwards; yet they are not totally rejected, till they had refused, rejected, crucified the Son of God. Then their Church-state is virtually dissolved. A new-Church-state set up by Christ. What a Gospel-Church is. That 'tis of the Institution of Christ, together with the Ordinances thereunto belonging, Proved.  
BEfore I come to that which is the main design of this Treatise; viz. A plain Scripture-Demonstration of the Continuance of Gospel-Churches, to the next Personal, Glorious coming, and Kingdom of Christ, 'twill not be altogether unprofitable, nor impertinent to take a view of the Churches of God, that have from the beginning been in the World; so far at least as any footsteps of them remain in the sacred Scriptures, the alone unerring guide in this matter.  
First Then, that God made Adam upright, in his own likeness, after his own Image, and gave him a Law to walk by, with promises of a higher state of Glory, if he continued in his integrity (figured forth by the Tree of Life in the midst of the Paradise of God) and threatening of death in case of defection therefrom, is evident, Gen. 2.16, 17. That in this state of Innocency, Adam offered Sacrifices to God; and that the skins wherewith he was afterward clothed, were the skins of the sacrificed Beasts (as some affirm) seems to be an un-scriptural foolish figment. This is certain, that upon man's disobedience, a New-state of things was introduced.  
1. He that could converse with God, as a friend; now flies from him as an enemy, Gen. 3.8, 9, 10. Nor,  
2. Can he any longer treat with God upon the terms of the first Covenant; nor draw nigh to him (as formerly) immediately by himself in his original, created Righteousness. He had quickly (by his disobedience) forfeited all his primitive Glory, Privileges, with which in the day of his Creation he was invested; and brought miseries, deaths of all kinds, Temporal, Spiritual, Eternal, both upon himself, and all his Posterity that sprang from him by a natural generation: So that in him, All sinned, and came short of the Glory of God, Rom. 3.23.  
3. As an immediate discovery of Jehovahs' displeasure against him for his rebellion, he drives him out of Paradise; and guards the Tree of Life with Cherubims, and a Flaming Sword that he come not at, or eat of the fruit of it, Gen. 3.24.  
4. It was therefore necessary that another Foundation be laid for fallen-mans' drawing nigh to God (from whom he had thus dreadfully Apostatised) which being provided in the eternal counsel of God, and agreed upon in a Solemn-Covenant, betwixt the Father and the Son, is immediately (of the inconceivable Grace of GOD) revealed to Adam, viz. the Seed of the Woman, the Lord Jesus, the only Way to the Father, Gen. 3.15. Joh. 14.4, 6.  
5. That upon this Revelation of Jesus Christ (mankind multiplying exceedingly by the Power of that word of God, Gen. 1.28.) there was a Church-state erected by the Authority and Command of God in Adam's Family, where solemn Worship was managed; as Praying, Preaching, offering Sacrifices, Gen. 4.3, 4. And out of this Church, were open notorious offenders Excommunicated. So was Cain, Gen. 4.12, 14. By whose ejection the Church was kept pure, till about the Age of Enosh.  
6. Much about that time, degeneracy in Worship had so far prevailed, that the Rigteous Seed, saw a necessity of separating from the generality of the Worshippers of that day, and gather themselves together as a distinct People, for the solemn carrying on Divine service amongst themselves, Gen. 4.26. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are variously rendered. He began to invocate the Name of Lord, so the Vulgar Latin, and Syriac. He hoped to invocate the Name of the Lord, so the Seventy. Then (in his days) the Sons of men ceased from calling upon the Name of the Lord, so the Chaldee. Then the Name of God began to be called upon, so the Samaritan, Arabic Translations renders it. I know there are some who will have the words to point at a great degeneracy in Worship, a sad lapse into Idolatry. But that a defection in Worship cannot be intended, is evident; for there had been long before, a great degeneracy, a total Apostasy therefrom in the Cainites: but somewhat that men began to do, which hitherto had not been attempted, is intimated thereby; which can be nothing else, than that Segregation, and aggregation in order to purity of Worship before intimated: For men had before, called on the Name of the Lord; but there was never tell now, so visible a separation from the rest of the World, for the solemn management of Religious Worship amongst themselves. And as they began now to call upon the Name of the Lord, or to call themselves by the Name of the Lord, as the margin reads, so are they upon the account of this act of theirs, Styled, The Sons of God, Gen. 6.2.  
7. About one thousand Years after (all which time there was in a great measure purity preserved amongst them) great corruption invades the Church. The nature of it together with its occasion, and spring, we have an account at large of, Gen. 6. And yet even now the Lord leaves not himself without a Witness. The truth and purity of Worship, together with practick-godlinesss, being maintained in Noah's Family, Gen. 6.8, 9 & 7.1. who are ensafed in a fluctuating Ark; whilst the whole body of Apostates, are swallowed up with the Waters of the Flood: of which Peter speaks, 2 Pet. 3.6.  
8. When Noah, and his Family are brought out of the Ark, the Waters of the Flood being gone from off the face of the Earth; Jehovah enters into a solemn Covenant with him; giveth him several Statutes, and Judgements to Conform to, Gen. 9 These are generally said to be seven.  
1. The First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; against extraneous Worship, or Idolatry, the Worshipping the Stars, or Images.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against Blaspheming the Name of God.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against shedding Blood.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against unjust, carnal Copulations.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against Rapine, or Robbery.  
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Judgements, or Punishments, against Malefactors.  
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against eating any member or flesh of a Beast taken from it alive. A special blessing as to propagation is given to him, Gen. 9.7. So that the Church in his Family soon enlarged its borders. The purity of worship continues amongst them uninterrupted for forty years, or thereabout. When the Wickedness of Ham committed against the light of Nature, in discovering the nakedness of his Father, breaks forth; by whom he's Cursed, Excommunicated; so the purity of the Church-state is preserved, Gen. 9.25. Cursed be the Father of Canaan; so the Arabic reads is. About the Hundred year after the Flood, many Apostatised from the pure ways of God, rose up in rebellion against him; in defiance of him will build a Tower, the top whereof might reach to Heaven. But yet even in this grand defection, there were some (at least) of the posterity of Shem that kept pure; with whom therefore the Hebrew language remained entire, as Genebrardus Chron. lib. 1. tells us: The truth is, as the learned Bochartus saith, in his Geographia Sacra, l. 1. c. 10. It cannot be imagined, that either Noah, or Shem, or Arphaxad, or Sala, or Heber (with whom 'tis groundedly to be thought not a few continued) were in this mad attempt. The Spirit of the Lord seems to intimate the contrary; they which were engaged in it, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sons of Men, Gen. 11.5. viz. an apostate, vile crew, who stand in direct opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sons of God, as the faithful were called in the days of Enosh, as was before said.  
How long the purity of Worship remained after this, is uncertain. This is most certain, that when God called Abraham out of Ur of the Chaldees, Superstition, Idolatry, overspread all. At that time both his Father, and he, were Idolaters, Jos. 24.2.  
9 This call of God to Abraham was effectual, he obeys it, separates from the degenerate, Idolatrous World; constitutes a New-Church, sets up the pure Worship of God in his Family: Enjoys more clear, full openings of Divine Mysteries than any before him. God enters into Covenant with him, institutes circumcision— See Gen. 12.3, 7, 8. & 13.15, 16. & 15.1, 5, 6. & 17.1, 2, 9 & 22.17, 18. So that the Church of God in Abraham's Family grows up in to greater glory, visibility, than before. Several corruptions are not long after amongst them in jacob's Family before their going into Egypt, which he reforms, Gen. 35.1, 2, 3, 4. They polluted themselves with Idolatry in the Land of Egypt, Jos. 24.14. Ezek. 23.2, 3. (brought their Whordoms from thence, ver. 8. which they practised in the Wilderness, Exod. 32. (and never totally left till they were carried captive into Babylon): Nevertheless, the Lord casts them not off: but oh the wonder of Love! brings them from under their bonds, leads them to Mount- Sinai; makes a Covenant with them, gives them good Statutes and Judgements to walk by. And now that Church becomes as a City on a Hill, visible, conspicuous unto the Nations round about: is decked, adorned, with visible excellency, and glory▪ that her renown goes forth through the Nations, Ezek. 16.14. But woe, and alas! after all the grace of the Lord showed to her, his wonders wrought for her, she quickly forgets, departs from him. Is more notorious for spiritual Whordoms, Wickedness, than all the Nations round about her: Yet God gives her not up, woes, allures her to return to him—. But all to no purpose, Israel (or the ten Tribes) is led Captive by Salmanassur: Judah (or the two Tribes) is not bettered by it; but though now and then under the conduct of some good Kings, a reformation is introduced; yet anon all's spoilt, marred again. Jehovah calls to return, but their ear is deaf, their hearts hardened, none obey his voice: He professes for all this, he knows not how to give them up, his bowels turn within him towards them, repentings are enkindled for them. Yet this affects them not, so that at last he is forced to send them into Babylon; yet doth not take off his love, care for them there, nor disregards them as a People unchurcht; looks upon them as his own in Covenant with him, brings them from thence to their own Land again. Then is a new, most absolute reformation begun, by Ezra, Nehemiah, etc. The Temple is rebuilt; the men of the great Synagogue instituted. A most diligent consideration of the exemplars of the Holy Scriptures is set upon. The word of God is sedulously Preached, Neh. 8.1, 2, 3, 4, 5, 6, 7, 8. The wicked are excommunicated, Ezr. 4.2, 3. From the mixed People, there's a perfect separation, Ezr. chapters 9.10. Neh. ch. ult. So that the Church seems to be again comely, through the comeliness that God put upon her: But long abides not firm with him, pollutes his Worship, with the inventions, traditions of men; departs from the Doctrine he had delivered to her; particularly, the Doctrine of the free Justification of a sinner before God; in opposition to which, they introduce justification by the works of the Law. In a word, they become as filthy, and abominable every way, as a people can well be▪ Nevertheless, God bears with them, their Church-state is not dissolved, they have their Temple, Ordinances, and even the most holy amongst them attend there, as Zachary, Elizabeth, Simeon. The Lord sends a Prophet to them, John (Elias in spirit) to reform, bring them back from their Apostasy. At last he sends his Son to reclaim them; Who▪ would have gathered them as a Chicken under his wings, but they would not. Him they refused, thrust away, by wicked hands, took, condemned, crucified, slew him; and now the measure of their Father's iniquity being filled up, and the time appointed by Jehovah, to take down that Tabernacle, being fully come, and to set up another in the room of it by the Messiah, CHRIST, he puts a full period to it, apotomizes, cuts them off, perfectly unchurches them, and (at last) lays waste, destroys their City, Temple, with an utter Destruction. Now was the total ruin of that Apostatick Judaic Church. And to purpose, in capital letters, is Lo-ammi, and Loruhamah written upon them, viz. Ye are not my People, I have no mercy for you; and not so plainly at any time as now. 'Twere easy to make many remarks to the advantage of the present truth we are risen up in the defence of, from the foregoing discourse. The prudent Reader, can do it himself. To whom we leave it. The whole church-polity of the Jews, being virtually dissolved at the death of Christ, a New-Church-state is introduced by him: New Churches form according to his rule, model, new-institutions appointed by him, which 'tis the duty of those Churches to conform to.  
Two things must here briefly be enquired into.  
1. What a Gospel-Church, or an Instituted-Church of Christ is.  
2. That such a Church is of the Institution of Christ.  
As touching the first, A Cospel-Church is a Society of Believers, once dead in trespasses, and sins; but now quickened by the Spirit, sanctified, justified, by the Freegrace of God in Christ; illuminated by the same Spirit in the knowledge of his Will, separated from the World, and voluntarily joined together for the exercise of the Communion of Saints in the due observation of all the Institutions, Ordinances of Christ. This description of a Gospel-Church is proved in every part of it, from the ensuing Scriptures, Eph. 2.1. And you hath he quickened who were dead in trespasses, and sins, ver. 5. When we were dead in sins, hath quickened us together with Christ. 1 Cor. 6.11. Ye are washed, sanctified, justified, in the name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 1.2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints. 2 Cor. 6.16, 17. What agreement hath the Temple of God with Idols? For ye are the Temple of the living God— Wherefore come out from amongst them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Heb. 3.1. Holy Brethren, partakers of the Heavenly calling. Jam. 1.18. Of his own will begat he us by the word of Truth. Rev. 1.20. The seven (Golden) Candlesticks which thou sawest are seven Churches, 1 Pet. 2.5. Eph. 2.21, 22, 23.  
As touching the second, that such a Church was instituted by Christ, is evident,  
1. From Christ's appointment, and approbation of such a Church, Mat. 18.15, 16, 17, 18, 19, 20.  
2. Christ charges his Apostles, Mat. 28. to teach those, who should be converted by their Ministry, to observe whatever he commanded them. In pursuance of which charge, we find, that as soon as any were converted to the Faith, by the direction of the Apostles, they were gathered into Church-Societies, Acts 2.41, 42, 47. 8.1. 11.26. 14.23, 27.  
3. These are called the Churches of God, of Christ. Act. 20.28. 1 Cor. 1.2. & 10.32. 11.22. & 15.9. 2 Cor. 1.1. Gal. 1.13. 1 Tim. 3.5. Rom. 16.16. because of their institution, establishment by him.  
4. The Apostles, in the Name, Authority of Christ, direct their Epistles to them as such. 1 Cor. 1.1. 2 Cor. 1.1. Gal. 1.2. Phil. 1.1. Col. 1.2. & 4.16. 1 Thes. 1.1. 2 Thes. 1.1. Eph. 1.1. compared with Acts 20.17. 1 Pet. 5.2. or unto particular persons, giving directions touching their carriage, deportment, and duty towards them. 1 Tim. 3.15. Tit. 1.5.  
5. Christ calls them his Churches, Rev. 1.20.  
6. Own's himself to be their Head, Husband, Lord, King; they his Body, Bride, House, Family— of which afterwards.  
7. A great part of the Apostolick-writings consists in giving Precepts, Exhortations, Counsels to guide, lead them in their duties to each other, in such a relation; and for their preservation in Purity, and Order. Of which we shall have occasion particularly to make mention in the ensuing Discourse.  
8. His special care of them.  
9 The particular notice he takes of them, in the book of the Revelations, sending particular Epistles to them; Exhorting, reproving, counselling, encouraging them; taking no notice of any that did not appertain to them, Rev. chapters 2. and 3. with much more that might be said, doth abundantly demonstrate that the Church described, was of the institution of Jesus Christ.  
That the Ordinances practised in and amongst those Churches; such as Preaching the Word, Prayer, Baptism, breaking Bread, etc. were of the Appointment of Christ, will not be denied, se Act. 2.42. and 6.2. 1 Cor. 14.3. 2 Tim. 4.2. Heb. 13.7. Act. 6.4. and 13.2, 3. 1 Tim. 2.1. Mat. 28.19. and 26.26, 27. 1 Cor. 11.23.   

ERRATA.  
Reader, Some few mistakes in Printing, are here remarked; the rest being inconsiderable, are left to thee to amend.  
IN the Epistle to the Reader, p. 10. l. 21. r. bloody. l. 36. abominable. p. 13. l. 3. hath. In the body of the Book, p. 7. l. 2. r. it's. l. 3. this. p. 16. l. 10. blot out, the. p. 17. l. 11. r. letter. p. 20. l. 34. persons. p. 21. l. 15 inasmuch. l. 17. that. p. 30. l. 14. their. p. 39 l. 5. blot out, are. p. 54. l. 8. r▪ 1 Job. p. 56. l. 32. apostasy. p. 63. l. 15. women. p. 66. l. 33. after much, r. as. p. 73. l. 30. tu es. p. 77. l. 19 increase. p. 79 l. 30 throughout. p. 85. l. 28. for, have. r. are. p. 114. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 117. l. 22. after have, add, said.   

Gospel-Churches, A Standing ORDINANCE OF Jesus Christ.  

CHAP. I.  
Gospel-Churches an Institution of Christ, to continue to his next coming, demonstrated from the Appellations given in Scripture to such Churches. They are called, 1. The Kingdom of God. Why they are so called, opened. Mark 9.1. Acts 1.3. and 19.8, 9 Explained. Several inferences from hence. A twofold Kingdom, viz. of God, and of the Devil, and Antichrist. Several ways Satan takes for the support of the Antichristian Kingdom. An Objection Answered. 2. A House built upon a Rock, Matth. 16.18. opened at large. Peter not the Rock, but Christ, proved. The Gates of Hell, what they import. Satan's attempts by subtlety and power, to destroy the Church, invalid. An Objection Answered. 3. The Kingdom of Heaven. Why the Gospel-Church-State is so called, An Objection Answered. 4. A Kingdom that cannot be shaken, Heb. 12.27, 28. explained. 5. The Ministration of the Spirit, 2 Cor. 3.7, 8. opened at large. 6. The Body of Christ. Gospel-Churches hereby intended, proved. Upon what accounts they are so called, shown. Several inferences from hence demonstrating the continuation of them. 7. The Temple, Tabernacle, House, Building of the Lord. Upon what accounts they are so called. An Objection Answered.  
HAving already demonstrated what a particular Church of Christ is, and that as such, 'tis one of the Gospel-institutions Commanded, Erected by him; i. e. 'Tis the Will of Christ that all believers (ordinarily) should adjoin themselves to some one or other such Church. That which is Incumbent on us further to Evince, is, that such Churches (or the Gospel-Church-State) with the Institutions, Ordinances, Worship thereunto Affixed, shall continue unto his next glorious Coming and Kingdom; which we now Address ourselves to the dispatch of.  

Demonstration I.  
The Appellations given in Scripture, to such a Church (or Churches) of Christ, do evidently evince the Truth hereof.  
First, 'Tis called the Kingdom of God, Mar. 1.15. The Kingdom of God is at hand: And Chap. 9.1. Till they have seen the Kingdom of God come with Power. He seems to have respect to the day of Pentecost, when the Spirit was poured down from on high on the Apostles, who were then endued with Power from above according to the promise of Christ to them: by which they went forth to preach the Gospel, plant Churches, etc. Mar. 15.43. Who also waited for the Kingdom of God, i. e. the Gospel-ministration, Luke, 7.28. He that is least in the Kingdom of God is greater than he: See Chap. 10.9. and 23.51. Joh. 3▪ 3, 5 Act. 1.3. And speaking of the things pertaining to the Kingdom of God, i. e. the Laws, Institutions, Rules, Orders, relating to the Churches. See Ch. 8.12. and 19.8, 9— disputing, and persuading the things concerning The Kingdom of God— But when divers spoke evil of that way:— What way? The way of Gospel-Ministrations; or the worship of God in a Gospel-day; which they spoke evil of as Heretical (After the way which they call Heresy, so worship I the God of my Fathers, Act. 24.14.) Chap. 20 25▪ with 28. and 28.33, 34.  
Upon what Accounts the Gospel-Church-State is called, The Kingdom of God, must a little be enquired into. 'Tis so called upon the Account,  
1. Of its Glory, and Excellency. Persons, and things said to be of God, are therefore so said to be. As men of God, Jud. 13.6, 8. 1 Sam. 2.27. and 9.6. 1 Chron. 23.14. Hill of God, 1 Sam. 10.5, 10. Psal. 24.3. and 42.6. and 68.15. This ministration excels all that went before it, for excellency and glory, 2 Cor. 3.7, 9, 10. (of which more anon.)  
2. Of its Extract, and Original. There's nothing of man in it, 'tis all of God: given by the Father to Jesus Christ, who came into the World to reveal, and discover his Will touching that matter, Joh. 1.14.  
3. Of Believers open, visible subjection to, owning, acknowledging of God in their Obedience thereunto.  
4. Of God's care of it, protection over it, engagement to continue, support, maintain, uphold it to the end. Whence it evidently follows,  
1. That there must be a continuance of this ministration of the Gospel, the Gospel-Church-State, with all the Laws, Institutions, Ordinances, Orders, thereto appertaining, till it be suspended, abrogated by Jehovah. Who hath Power, Authority over his Kingdom? or can presume to disannul, suspend any thing he hath therein Instituted; but by such an Act he advanceth himself above God, and so proclaims himself to be the Antichrist that was to come? Denies the Father, and that supreme ?? Authority, from whence the original of the Gospel-ministration doth flow.  
2. The veracity, faithfulness, wisdom, power of God, are all engaged for the support, and upholdment of this Ministration. 'Tis of him, from him: He's obliged upon that foot of account, to exert, and put forth the perfections of his Nature for the upholdment of it. What Devils, beasts of Prey, yea, what inward lusts, or corruptions in the Saints themselves, shall be able to evert, bring to nought that Kingdom he's obliged to support, and continue?  
3. That there must be a law produced from this High and Sovereign Lawgiver, for the suspension, perioding of this Ministration, or it abides in force, and will do so, whether we be subject to it, or not. Our wills, fancies, humours, imaginations, any pretended Revelation will not justify any person's Nonconformity thereunto. Let any Statute-law, from Jehovah be produced for its suspension, dissolution, and the Controversy is at an end. Where hath God said, My Kingdom shall continue only for a hundred, two, three, or a thousand years, and then period; after which I'll leave my Children to act as they please, with respect to any Laws, or Institutions relating to it? If there be altum silentium, a deep silence with respect to any such Laws, it becomes, and greatly concerns persons to take heed, that they withdraw not themselves from, oppose not his Sovereignty herein, lest they be found fighters against God.  
Besides, 'tis not inconsiderable, that there are but two Kingdoms in the World.  
1. The Kingdom of God; which, as hath been showed (as to visibility) most eminently consists in Gospel-ministrations.  
2. The Kingdom of the Devil, and Antichrist, (who receives his Seat, Power, and great Authority from the Dragon, or Devil, Rev. 13.2.) and to one of these we must needs be visibly subject. Two ways Satan takes for the support of the Antichristian Kingdom;  
1. The one is by establishing Laws foreign, yea, contrary to the Laws of Jehovah, and compelling all to subject to them. The other is,  
2. By casting a slight, contempt, upon the Laws of Divine appointment: and whether the one way, or the other, he prevail upon poor souls, he hath his end; for Jehovah's Sovereign Authority is thereby trampled upon.  
Objection. If it be Objected, that the legal Ministration is called, The Kingdom of God; and Christ tells the Jews nevertheless, that it shall be taken from them (and we know that an actual Period is put thereunto) Mat. 21.43. so that the Church-state being called The Kingdom of God, is no Argument to prove its continuance.  
Answer. The Answer is easy, 1. It's granted, that the Mosaic Ministration is so called, and that because it had its Original from God, who descending upon Mount Sinai, by the Ministry of Angels, gave forth the Law, with the Statutes, Judgements, and Ordinances. 2. It's also granted, that the Whole of that Ministration hath expired for above this One Thousand Six Hundred Years. But 3. There were frequent intimations in the Scripture, that it should so expire, Deut. 18.15. 18. Psal. 40.6. Isa. 65.17. Hag. 2.6, 21. (These present Heavens, or Judaic Church-state, with all the Institutions, Ordinances thereto appertaining will I shake, so as to remove, totally abolish.) Mat. 24.2. (The Temple to which the Judaic Solemn-Worship was affixed, shall be utterly destroyed; so the whole of that service thereto appertaining, cease.) Let but one the like instance of the purpose of God, for the determination of the New-Testament-Ministration before the next glorious personal Appearance of Christ, be produced, and there's an end of this Controversy. 4. They were not the Powers of the world, nor the declensions, apostasies of the Subjects of that Ministration, that put a Period to it; but the Act of God himself, the Sovereign thereof. 5. Whatever the corruptions of the Church-state were (as they were very great) 'tis the commendation of the Lords poor people that they continued in it, as Zachary, Elizabeth, etc. because in so doing, they testify their subjection to the Lord, who Instituted it. 6. Nor was it actually removed, but by the introduction of a new, more spiritual, sublime Ministration, set on foot by Jesus, the Son of God, fore-prophesied of, as the great Prophet of the Church, who was to period that Ministration, and set up another; to whom we are charged to attend in all things.  
Secondly, Gospel-Churches (or the Gospel-Church-State) are said to be a House built upon a Rock, Mat. 7.25. and 16.18. Upon this Rock I will build my Church. 'Tis necessary that we Inquire;  
I. What we are to understand by this Rock.  
1. The Papists tell us, that by this Rock, we are to understand Peter. The vanity of which pretention, is evident: For, 1. 'Tis not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) upon This Peter, but upon This Rock. 2. Peter no where in any of his Epistles asserts himself to be the Rock upon which the Church is Built, nor do any of the Apostles in any of their Epistles so affirm of him. He accounts himself but as an Apostle of Jesus Christ, 1 Pet. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Co-Elder (with the rest of the Presbyters, or Elders) 1 Pet. 5.1. 3. Christ is asserted to be the alone Rock, Foundation of his Church, 1 Pet. 2.4, 5, 6, 7. 1 Cor. 3.11. in opposition to all others. 4. He himself, as well as other Believers, was built upon the Rock, which bore him, and not he it, or the Church. 5. Paul expressly asserts, 2 Cor. 11.5. that he was not inferior to the very chiefest Apostles; which had been false, if Peter had been constituted the Rock upon which the Church was built. 6. If he were the Rock when he denied Christ (as he did dreadfully) and at last fell asleep, What became of the Rock, Foundation of the Church? But this vain pretention is hardly worth our considering; nor should it be granted, would it at all conduce to the support of the Roman Papal Synagogue, to which good service it's designed. Therefore,  
2. By the Rock, we are to understand the Lord Jesus Christ, the Mediator of the New-Covenant. He is expressly so called, 1 Cor. 10.4. Upon what account, is not to our purpose at present to Inquire.  
II. What we are to understand by the Church.  
1. Not particular Believers in a scattered, dispersed State.  
But 2. Saints gathered together in the order, and fellowship of the Gospel. This is evident, as if written with the beams of the Sun; for to particular Believers, as such, in their scattee red dispersed State, the Keys of the Kingdom of Heaven, this Power of binding and losing, doth not appertain; But to thy, Church (congregated) it doth, v. 19  
III. What is signified by the gates of Hell; which 'tis said-shall not prevail against this Church.  
First, The subtlety, policy of Satan. Over the gates of the City, was wont to be the Council-house. Let all the Devils in Hell sin in Council against the Lord's Church, they shall not be able, by all their cunning, subtlety, to prevail against it. The subtle attempts of Satan to undermine, destroy this Church, have been (are) various. To enumerate particulars, is not our present design: 'Tis enough, that our Lord assures us, whatever they are, they shall prove ineffectual. Yet perhaps it may not be altogether impertinent to mention some few of his subtleties, with respect to this matter. He hath then attempted to destroy it in subtlety,  
1. With respect to Doctrine; labouring to undermine, destroy the fundamental Doctrines of the Gospel, thereby subverting the Faith of some. His attempts against the Person of Christ; sometimes endeavouring to create a mis-belief, with respect to his Eternal Deity (to which John opposes himself in his Gospel, by impregnable, undeniable Arguments); at other times, to the verity of his Humanity (against which the same Apostle advanceth himself in his Epistle, 1 Joh. 1.) his designs against the Offices of Christ were also early in the Apostle's days, particularly against his Priestly Office, labouring to introduce a justification by the Works of the Law, or, as it were by the works of the Law, Rom. 9.32. viz. partly by Christ, and partly by Works, or internal Sanctification. A design subtly managed, and carried on by the bloody Jesuits and others, at this day (as is known); to which the Apostles in their Epistles, and other Worthies since, have opposed themselves. But though he hath hereby drawn off (at seasons) not a few, from the simplicity of the Gospel; yet there hath all along been a Testimony born in the Churches against him, which he hath not been able to withstand, or repel.  
2. With respect to Worship, and that two ways:  
1. By introducing humane Observances into the service of God, and Christ, so polluting, defiling it, that he accounts it not his Worship. And hereby for a season, he almost totally prevailed upon the body of Professors of Christanity. So that the whole world (as 'twere) wondered after this Beast, Rev. 13.3. And the whorish Woman, or false Church, being herself bewitched with this intoxicating Cup of Fornication, she held it forth to the Nations (with External pomp and grandeur) to drink of it; and they generally drank of it, and were drunk, and mad with it, Rev. 17.2, 3, 4, 5. Yet all along Christ had his Remnant, that witnesed against these Abominations, (amongst whom the true Church-State was continued, and the purity of Ordinances remained) who also Sealed their Testimony with their Blood.  
2. By reproaching, reviling, contemning, despising the pure Institutions of Christ, as poor, low, and carnal, pretending to a more sublime, high, spiritual Ministration. As some even in the Apostles days, and since. And herein Satan eminently appeared as an Angel of Light, withdrawing persons from the fellowship, ways of the Gospel, under the pretence of greater Spirituality, Heavenliness, leaving the Word of the Beginning, and pressing after Perfection. A brave Pretext! wherewith the minds of many have been (are) not a little taken, ensnared. But neither this way hath he been able to destroy the Church, which hath weathered this point also, with, and prevailed against, him: Being from its own experience (as from the Scripture) ascertained, that the more they are in a conscientious Observance of the Institutions of Christ, the more do they grow up into the Spirit, Life, and Power of divine things. Their spiritual progress, and growth in Grace, depending singly upon Jehovah's Blessing; which is promised solely (and they meet with it) in their conscientious attendment on him in divine Appointments.  
Secondly, The force, power, tyranny, oppressive, destroying practices of the Wicked One, are also intended by these Gates. The armoury of the City was over the gates of it. But in this forcible attaque of the Church, he hath also failed. He did his uttermost by bloody cruelty during the first Persecutions. But what was the issue? The executioners of his wrath the Roman-Pagan-Emperors, had Torments within them, perpetually gnawing them, whilst the Holy Ones that kept the Commandments of Jesus were filled with Peace and Joy, and triumphed over them in the Spirit, and Power of Jesus both living and dying. The vengeance of God eminently wrought on their notorious Persecutors, whilst the blessing, and good will of him that dwelled in the Bush, was with these; and the more they were Persecuted, the more they grew: So that it became a Maxim, Sanguis Martyrum semen Ecclesiae; The Blood of the Martyrs, the seed of the Church. And Satan not being able to hold it in the Roman-Pagan-State, enters into the Papal-Antichristian-Monarchy, and hath therein hectored, and ranted, breathing forth nothing but threatenings and slaughters against the Saints of the Most-High, who have the Commandments of God, and Testimony of Jesus. Millions of the Lords poor People have been destroyed by this Roman-AntiChristian-Beast in days past: & of late not a few; In the Massacres of Paris, Ireland, and the Valleys of Piedmont, etc. Not to mention the Bonfires they made of the bodies of our Brethren, in the bloody Mary's days: Which (notwithstanding their haughty confidence) they'll shortly pay dearly for. The judgements of the Lord God Almighty will speedily come upon the great Whore, for these cruelties; his Wrath will consume Her utterly. But what's the Issue? The number of the Lambs-followers are multiplied; their faith, confidence, and courage heightened. And let the Pope, and that bloody Crew, know, that they are ready to withstand him in his next attaque, and advance against them, being encouraged thereunto, by that great Cloud of worthy Witnesses they are encompassed about with; and that plerophory of assurance, that in this last Attempt, he, with his whole Party, will stumble, fall, go into Perdition never to appear more.  
The sum is, 1. The Church is built upon a Rock; who then is able to evert, overturn it? What winds, blasts, storms, what ragings of Waves, Seas, can over-whelm, destroy it? Satan hath failed in all his Attempts hitherto against it, and proved in-successful. 2. Christ hath engaged that it shall continue unshaken, immovable, notwithstanding all attaques by fraud, or force. Is he not faithful? Will he not make good his Word? Can he depart from it? Wants he Will, or Power to accomplish what he hath promised? What more derogatory to Christ, impious, wicked, can be Asserted?  
Object. But Churches may Apostatise, and so dis-Church themselves: They may provoke the Lord by his judgements to do so. The first, is notoriously Evident in the Church of Rome. The latter manifestly true with respect to other Churches.  
Answ. Both the first, and second, is granted. But,  
1. The promise of Christ cannot fail. Therefore,  
2. The defection of this, or that particular Church, the removing the Candlestick from it, the taking away its Church-state was never denied by us. Such a dispensation is not in the least contrary to the promises of Christ, Mat. 16. But,  
3. A total Apostasy of all the Churches of Christ in the World, with the suspension, cessation, of the Ordinances of the Gospel-thereupon, is what is impleaded by us, as diametrically opposite to this promise of our Lord.  
Two things are also heedfully to be attended to,  
1. That we un-Church not a Church, when that is not to be found upon it; for which the Lord hath declared they are un-Churched; nor before he doth un-Church them. Some Errors in doctrine, formality, lukewarmness, departure from first-love, doth not un-Church a Church rightly Constituted. These things were found in the Churches of Corinth, Ephesus, Laodicea, etc. yet at the same time true Churches of Christ: The latter are owned, writ to by Christ as such, as the former was by the Apostle of the Gentiles, when yet these evils were found amongst them, 1 Cor. 1. 2 Cor. 2. Rev. ch. 23.  
2. That 'tis the Duty of particular Believers, upon the un-Churching a Church, to join themselves to some other Church; or if a number sufficient of themselves so to do, to form themselves into a body, or Church of Christ; for otherwise they disobey, and offer an open affront to the authority of Christ in that great Gospel-appointment of his, and so indeed lift up themselves against his Kingly Sovereignty over them.  
Thirdly, This Church-state is represented under the Notion of the Kingdom of Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Kingdom of Heavens, Mat. 13.24, 31, 33, 44, 45, 47. & 25.1. The Kingdom of Heaven shall be likened unto ten Virgins, etc. And it wants not its weight, that this Kingdom of Heaven, or Gospel-Church-State (notwithstanding the declension, drowsiness, sleepiness, of the subjects of it, or Virgin-professors, visibly Espoused to Christ, in respect of their subjection to his Institutions, 2 Cor. 11.2.) is expressly affirmed to continue unto the coming of our Lord, v. 6, 7, 10. And at midnight there was a Cry made, Behold the Bridegroom (Christ) cometh, go ye out to meet Him. Then all those Virgins arose, and trimmed their Lamps, etc. And while they went to buy, the Bridegroom came, and they that were ready, went in with him to the Marriage, and the door was shut.  
I. Why the Gospel-Church-State is represented under the Notion of the Kingdom of Heaven, must a little be enquired into. 'Tis so upon the account,  
1. Of its Original from thence. 'Tis not of man, but from Heaven, as was John's Doctrine, Baptism, Ministry.  
2. Of its supereminent Glory; whatever persons account of it; 'tis of Heaven, heavenly, beautiful, glorious.  
3. Of the design of God in the Institution, Erection of it, viz. to lead Persons to Heaven, Eternal Life.  
4. Of its Stability, Duration. Heavenly things are stable, abiding. The Kingdoms of this world are changing, mutable; the Kingdom of Heaven fixed, permanent.  
II. That none but He who dwells in Heaven, is higher than the Highest; who is the alone, Supreme Sovereign of this Kingdom, hath Power to alter the Frame of it, put a Period to it. The Devil hath no Power, or Authority in it. He's indeed styled the Prince of this World, Joh. 14.30. the Prince of the Power of the Air, Eph. 2.2. The whole World is said to be in subto him, 1 Joh. 5.19. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) He hath a Presidency, Authority in the Anti-christian Kingdom, is the Head of it, is Worshipped in it. The Devil gave him (the Beast, the Pope) his Power, Rev. 13.2, 4. And the Antichristians are expressly said to Worship Devils, Rev. 9.20. because they Worship Idols of Gold, Silver, etc. A Worship Instituted, introduced at first by them. But with respect to the Kingdom of Heaven, he hath nothing to do, nor can he by any of his Wiles, Strength, cause it to pass away. The same may be said, concerning the sons of men. They may 'tis true advance against it; attempt to shake, remove it, (as they have done, and do with all their force, and cunning) but 'tis a Kingdom so far above them, so supported, strengthened by the King of Heaven, that they never succeed in their Attempts. Vain, ridiculous are their Consultations, Aggregations, together in order hereunto. Can they pull the Stars out of the Firmament? Stop the Sun in its Course? Turn it into blackness, darkness? Pull it from the place God hath Ordained for it? Are not all Attempts of such a Nature worthy to be scorned, derided at, as acts of the greatest Folly, and desperate Madness? Such are the advances of the Antichristians against this State, Kingdom: Whilst God sits in the Heavens, he will laugh them to Scorn, and have them in Derision. There must first be a Power, Authority above God's, before this Kingdom can be brought to a Dissolution by any, save he that Erected it.  
Object. But doth not God say, that he will create new-Heavens, and a new-Earth; and the former shall not be remembered, nor come into mind, Isa. 65.17. And the Apostle Peter assures us 2 Pet. 3.7, 10, 12, 13. that the Heavens that now are, are kept in store, reserved unto Fire, etc. that there is a time in which the Heavens shall pass away with a great Noise, etc. They shall be dissolved; that the Saints look for New-Heavens.  
Answ. 1. Dato non Concesso, granting for Disputation's-sake, that by Heavens, we are to understand a Church-state (perhaps somewhat else is intended in the places under considerations, viz. the purifying, delivering the Creation from that vanity, corruption, to which 'twas subjected by reason of Sin, the Introduction of the Restitution of all things by Jesus, Act. 3.21.) yet,  
2. It doth not yet appear, nor is it in haste like to be proved, that by the Heavens that are to pass away, more is to be understood, than the removing of the Judaic Church-state; which indeed passed away, and was melted down by fervent heat, when the Temple to which 'twas affixed, was consumed with Fire, not long after Peter writ that Epistle. The New-Heavens spoken of, may perhaps signify the Gospel-Church-State; there's not a tittle spoken of their Passing away, but the contrary, Isa. 65.22. But  
3. That we may give to this Objection (such as it is) the greatest weight it's capable of, Let it further be granted, that by the Heavens in Peter, which shall Pass away, is to be understood the Gospel-Church-State; and that Isaiah, and Peter speak of a New-Church-State which shall succeed that▪ The first Heavens Pass not away till the consuming Fire is kindled; nor is it in the Power of man to set Fire to them, to cause them to cease to be; as the Creation of the New-Heavens is the peculiar Act of God; so is the dissolution of the Old.  
Fourthly. This Church-State is represented under the Notion of A Kingdom which cannot be shaken, moved, Heb. 12.27, 28. Wherefore, we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably with reverence, and godly fear. A few things must be inquired into, viz.  
I. What we are to understand by this Kingdom?  
Answ. The Gospel-Church-State we are discoursing of. This is Evident, for,  
1. 'Tis a Kingdom introduced immediately upon the shaking of the Heaven, so as to remove the things shaken, i. e. upon the putting a period to the Judaic-Church-State, with the removing of all the carnal Ordinances thereunto appertaining. When God gave forth the Law upon mount Sinai, his voice shook the Earth, v. 26. But than was the solemn, visible beginning, or creation of their Heaven, or Church-State, which now is shaken by the death of Christ; so that 'tis virtually removed, and Saints are no longer to be subject to it.  
2. 'Tis a Kingdom introduced by Christ's speaking from Heaven, v. 25. or of his establishment as coming from the bosom of the Father, and declaring his mind to the Sons of Men. Which can be nothing else, but the Gospel-oeconomy, or ministration introduced by him.  
3. 'Tis a Kingdom which they, the Jews (believers at least amongst them) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then receiving, or undertaking, subjecting to, which was the Ministration spoken of: And is indeed one part of the design of the Apostle in this Epistle, to persuade them fully to embrace, or receive, with the rejection of Mosaic antiquated observances.  
4. 'Tis a Kingdom with respect to which they are said to serve God acceptably, with reverence and godly fear, v. 28. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— which though in the general it denotes to serve in any kind of work or service; yet it's special signification, as used by the Seventy in the Old Testament, and Christ and his Apostles in the New, is, to worship God in ways of his own institution, and appointment.  
II. In what sense it's affirmed concerning this Kingdom, and the things appertaining to it, that it cannot be shaken, moved? That those things which cannot be shaken may remain. The words are variously rendered; That those things may remain which are immovable, V.L. Which are not to be moved, Ar. Which are not to be shaken, Aeth. Which are void of motion, Syr. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to be moved, or shaken, as with Winds or Tempests; as the ship in the Sea with storms.— The Seventy use it when the earth is said to be moved, 2 King. 22.16. And the Pillars of it shaken, Job. 9.6. to be by force removed out of its place, 1 Chron. 16.30 Job 41.15. Job 9.28. with respect to which the Gospel-Ministration, with the Ordinances of it, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immovables, things that cannot (are not to) be removed taken down: Storms and Tempests it meets with, but it abides firm and immovable under all.  
A Kingdom which cannot be moved; which is also diversely rendered, an immovable Kingdom, V.L. A Kingdom which is not shaken, Ar. Which cannot be shaken, Aeth. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immovable, unshaken, firm, stable, that bears up against winds and tides. The most rough winds, impetuous storms, waves, cannot shake, sink it.  
The meaning is, the Mosaic Ministration, the Judaic Church-State, was liable to shake; 'twas at last so to be shaken, as to be utterly removed, taken out of the way; but this Kingdom, the oeconomy of the Gospel, the Gospel-Church-State is not such. 'Tis true, it shall at last period, but not by any shake that shall dissolve it, as the former to make way for a new, and better Ministration: It shall continue immovable till it run into, and be swallowed up in the Glorious Visible Kingdom of the Messiah, or New- Jerusalem-State.  
Fifthly, The Church-State is called, the Ministration of the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Ministration of the Spirit, 2 Cor. 3.7, 8.  
That by the Ministration of the Spirit, we are to understand the whole Gospel-oeconomy, or Ministration, the Doctrine, Worship, Institutions thereof, is evident,  
1. From its Antithesis unto the Ministration of the Letter, or legal Mosaic observances, called the Ministration of Death, and Condemnation, v. 6, 7, 9 which the Apostle tells us was done away; now 'twas that whole Ministration, as made up of Institutions, Ordinances peculiar to it, that was done away.  
2. 'Twas such a Ministration as the Apostles were Ministers of, v. 6. i. e. which they Preached, declared from Jesus Christ, according to his charge to them, Matth. 28.20. and were ministering to him, and the Saints in. 'Twas not the Doctrine of the Gospel, inward purity, practic Godliness only, that they declared as the mind of Christ; but the Worship thereof, institutions of his appointment thereunto appertaining. No sooner were Persons converted to the Faith of Christ, but they were gathered by the Apostles into a Church-state; Acts 2.41, 42, 46. and 9.31. and 11.22, 26. and 14.23, 27. and 15.41. and 16.5. and 20.28. This is too evident to be denied.  
3. 'Twas such a Ministration, Wherein as in a Glass with open face (compared to those▪ veiled, dark sights they had in their Passover, Sacrifices, etc. under the Mosaic Ministration) they beheld the Glory of the Lord, and were changed into the same Image from Glory to Glory, even as by the Spirit of the Lord, v. 18. The first Primitive believers, 'twill not be denied, attended upon the Lord in Gospel-Institutions. 'Tis evident they did so from the Scriptures but now quoted. In their so doing they beheld the glory of the Lord, had choice discoveries, displays of it; grew up into a Conformity unto him in their conscientious waiting on him herein. And whatever any say, thousands of believers at this day, that are found waiting upon the Lord in his own institutions, such as the Church-Fellowship, Breaking Bread, Prayer, etc. meet with presence, sights of Glory, Divine Transformations, renewals in the Spirit of their minds. When any are found in institutions shaken in their minds, touching them as the institutions of Christ, that by virtue of His Sovereign Authority, Command, they ought to attend to, 'tis no wonder if they see not his Glory, know nothing of his transforming power through them. They come not in faith, sanctify not his name in what they do; therefore meet not with his blessing.  
Quest. The Question is upon what accounts this Ministration is called, The Ministration of the Spirit?  
Answ. 'Tis so called with respect.  
1. To it's Supereminent, Superexcelling Glory: For Excellency, Glory, far superior unto any Ministration that went before it. What compare is there, betwixt Spirit, and Letter; that which hath life in it, and that which hath none?  
2. To the Communication of the Spirit through it, by it. Gal. 3.2. Received ye the Spirit by the Works of the Law, or by the hearing of Faith?  
3. To its being given forth by Christ through the Holy Spirit, Acts 1.2. The Lord Jesus being constituted by the Father, Mediator of the New-Covenant, Prince, Ruler, Priest, Prophet to the Church; was to reveal the whole of his mind, and Will, to them as such: For his inablement whereunto the Father pours out of the Spirit without measure upon him; through this Spirit he gave Commandments to his Apostles relating to Gospel-Worship, with a charge to them to Communicate them to others. Matth. 28. ult. Which also they did.  
4. To that Glorious effusion of the Spirit in the day of Pentecost, Act. 2. at the beginning, or first Public setting up of this Ministration.  
5. To evince that 'tis the highest, last Ministration of institutions, or visible Ordinances, that Saints are to expect: that when it's taken down, there shall be no more (nor indeed will there be need of any;) what Ministration can be supposed to be higher than the Ministration of the Spirit? What can supersede it? Yea, the Apostle fairly intimates that it shall so remain, not to pass away as the Ministration of the ter, or Law that went before it, 2 Cor. 3.7. which was to be done away. For if that which is done away was Glorious, much more that which Remaineth is Glorious. And 'tis not to be passed by in silence, that the Apostle makes part of the excelling Glory (above that of the Law) of the Gospel-Ministration to consist in the duration of it. If that which is done away, was glorious; much more that which remaineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that fixed, abiding, unalterable Ministration.  
6. The managery of all the Worship, Ordinances, appertaining to this Ministration, is to be in the Spirit. Without whom all that's done, is not, will never be acceptable to God.  
7. The means of its support, upholdment, continuance, progress, is the same Spirit, 2 Cor. 10.4. The Weapons of our warfare are not Carnal, but Mighty through God—. Antichrist hath other ways to support, promote his filthy Worship, senseless traditions, ridiculous fopperies, viz. the arm of flesh, Horrid, Bloody Plots, Conspiracies, to massacre, destroy, cut off, such as stand in the way of his devices: Prisons, Gibbets, Stakes, Flames to consume, devour such as refuse to drink of the Cup of his Fornications; but, Lex nova non se vindicat ultore gladio, the Law of Christ knows no such ways, methods for its support, increase. 'Tis the Spirit, Power of God by which it is (ever was) maintained: a neglect of whom; and turning aside to the Power, Wisdom of Man, warring after the flesh, was the bane of Christianity, and the first spring off the Antichristian apostasy.  
Three things necessarily follow from hence.  
1. That a slighting, undervaluing, withdrawing from Gospel-Institutions, is a slighting of the most glorious Ministration, that ever was set on foot in the World.  
2. 'Tis a contempt, undervaluing of the Holy Spirit of the Lord; whose they are, and from whom they did proceed. Let persons pretensions be what they will, it cannot be otherwise. Gospel-Institutions are of, through the Spirit; to slight, these is to cast contempt upon him from whom they are.  
3. That the Spirit is obliged to support, maintain them against all oppositions. He remains with his People for ever for that end, John 16.13. Howbeit when the Spirit of Truth is come, he shall guide you into all Truth. v. 14. He shall Glorify me, for he shall receive of mine, and shall show it unto you. And he hath actually done so hitherto, keeping alive a blessed witness, testimony to them, for them, in his called, chosen witnesses more or less, in every day. Though sometimes this their testimony hath cost them dear; viz. loss of Goods, Enjoyments, Friends, Liberty, Life itself; yet they have Gloryed, Triumphed under all through this Spirit of Glory, and of God that rested upon them, and enabled them in this work. The very truth is, as the great controversy of Christ, with the Nations of the European World, hath been upon the account of their Spiritual fornications, or false worship; so the great controversy of Antichrist against the Lord's Children, hath been, is, and will be, till he be destroyed upon the account of their abiding by the institutions of Christ, Rev. 12.17, The Dragon (or Devil) was wroth with the Woman, (the Church) and went to make War with the remnant of her seed, which keep the Commandments of God.— Commandments! What Commandments? Such as relate to what is obvious to the eye of the Devils Instruments, viz. Gospel-Institutions (of which afterwards.)  
Sixthly, Gospel-Churches are said to be the Body of Christ, Rom. 12.4, 5. But as we have many members in one body, and all members have not the same Office: So we being many are one body in Christ, and every one members of another. 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ, (Christ the head, and Saints the members make but one Christ Mystick.) v. 27. Now ye are the body of Christ, and members in Particular. Eph. 4.15, 16. The Head Christ from whom the whole body fitly joined together,— maketh increase of the body unto the edifying of itself in Love.  
In which places the Church is called a Body, the Body of Christ. Two things are briefly to be enquired into;  
1. What we are to understand by the Church?  
2. Upon what account it's called the Body of Christ?  
I. As touching the first, I shall not run over the various acceptions of the word Church in the Scripture, (I have done it elsewhere.) That in every one of the places instanced, in a particular instituted Church of Christ, is intended, is evident. For,  
1. Paul directs his Epistles to them as such. Those whom he styles the Church in the beginning of his Epistles, 1 Cor. 1.2. or beloved of God, called to be Saints, Rom. 1.7. (i. e. the particular Church at Rome, Rom. 16.1, 21.) Or the Saints which are at Ephesus, the Faithful in Christ Jesus, Eph. 1.1. (i. e. that particular Church there, Rev. 2.1.) He afterwards calls the Body of Christ in the places forequoted.  
2. Such a Church is intended, amongst which a Schism may be, 1 Cor. 12.25. but Schism is entirely in one Church, among the members of one particular Society.  
3. 'Tis such a Church as hath Officers set, and placed among them, 1 Cor. 12.28, 29. see Act. 18.8, 9, 10. 1 Cor. 3. 21, 22. These are placed of God in particular Churches, relate to them as such, Act. 14.23. and 15.2, 4, 6, 22, 23. and 16.4. and 20.17. and 21.18. Tit. 1.5. Jam. 5.14. Act. 20.28.  
II. Upon what account this Church is called the Body of Christ, must nextly be considered. 'Tis so called, because,  
1. Of the forming, fashioning of Christ▪ Particular Churches (whatever is pretended) may not be modified, form, fashioned according to the wills, humours, or lusts of men; but according to the Type, or Pattern of them given forth by Jesus. He shall build the Temple of the Lord, Zach. 6.12.  
2. Of their Union, with relation to the Lord Jesus. The Union betwixt Head and Body, is a real, near Union; cannot be separated, but by the Destruction of the whole.  
3. Of Christ's Love to, care of, defence over it. The Head is careful of the Body— Nor can it be supposed without the highest advance against the Faithfulness, Wisdom, Love of the Lord Jesus, that he should not be so to his Church.  
Three things necessarily follow from hence;  
1. That Christ is obliged to preserve his Gospel-Church-state, in some particular Churches who may glorify him, in their professed subjection thereto. They are his Body: now every one will nourish, cherish, his own Body.  
2. That therefore this Church-state, in some particular Churches, is preserved by Jesus Christ. If it be not, he's unfaithful, fills not up that relation he stands in to his Body, the Church. Besides, if he preserve it not, 'tis either for want of Love, or Power so to do. The first cannot be asserted; for no man yet hated his own flesh, but loves, nourisheth, cherishes it; nor the second; for all power in Heaven and Earth is given to Him.  
3. If the Church-state be not continued; then Christ hath now no body, is a head without a body. For they are Saints, as walking in such a state, viz. the Order and fellowship of the Gospel, that are so called, as I have proved.  
Seventhly, Gospel-Churches are styled The Temple, Tabernacle, House, Building of the Lord. 1 Cor. 3.16. Know ye not, that ye are the Temple of the Living God. 2 Cor. 6.16. Ye are the Temple of the Living God. Rev. 13.6. And he opened his mouth in Blasphemies against God, to Blaspheme his Name, and his Tabernacle. Prov. 9.1. Wisdom hath builded her House. (i. e. Christ hath done so, Builded, Planted, his Churches) She hath hewn out her seven Pillars. Christ's House (or Churches) is said to be built upon seven Pillars, to point out its sure, and stable Foundation. Heb. 3.6. Whose House are we. 1 Cor. 3.9. Ye are God's Building. 1 Pet. 2.5. Ye also as lively Stones are built up a Spiritual House. Saints are the House, building of Christ saith a reverend, and learned Author, upon a treble account;  
1. Of their peusons. In them he dwells really by his Spirit, Eph. 2.20, 21, 22. 2 Cor. 3.16. and 6.19. John 14.17.  
2. Of their being compact together in Church-Order, according to his institution, whereby they are built up, cemented, united, and become an House, like the Tabernacle, or Temple of God, Eph. 4.16. Col. 2.19.  
3. Of their Joynt-Worship performed in that order; wherein, and whereby he also dwells among them, or is present with them unto the Consummation of all things, Rev. 21.3. Mat. 28.20.  
This must be a little further considered.  
Saint's Congregated together in the Fellowship of the Gospel, are his Temple, Tabernacle, House, Building, (in a scattered divided state, they cannot strictly be so called) and so denominated in Scripture, with respect to the Tabernacle; Temple of Old, that were the Lords Building, viz. Built by his Command, express direction in every part of them. These were Types of Gospel-Churches.  
Now insomuch as the Temple of Old was the most considerable type hereof; Let's a little consider upon what accounts Gospel-Churches are so called, with respect to the Building.  
They are so upon various accounts.  
1. The Temple of Old was built of precious, hewen-stone, ready prepared for the building, 1 King 5.17, 18. and 6.7. Gospel-Churches are made up of Living-stones, form, prepared, as fit materials for this Royal Building, 1 Pet. 2.4, 5.  
2. That was built by Solomon, an Eminent Type of Christ. These by Christ himself, Zach. 6.12. (of which afterward.)  
3. That was renowned for its Magnificence, Excellency, and Glory: These however debased, reproached, by one, and another, shall be so, Isa. 60.13.  
4. That had in it, the Ark, the Mercy-Seat— all Types of Christ, and the special presence of Jehovah. These have most eminently the presence of the Lord with them, Mat. 18.20. 2. Cor. 6.16. Rev. 1.13, 20. and 2.1.  
5. Nothing unclean might come into the Temple: nor any impure, unholy persons, into the Churches of Christ. If any such privily creep in, when discovered, they are to be ejected, cast out.  
6. There was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Daughter of the Voice, the Answer of God; who spoke unto the people from the Oracle. The secret voice, and teachings of God is amongst these, Isa. 8.16. The Vial-Angels have light into their work in the Temple (or Gospel-Churches); for out of it they come, when they address themselves to it, Rev. 15.5, 6.  
7. In the Temple every one spoke of his Glory, Psal. 29.9. in and amongst these is he praised, Eph. 3.21.  
8. All the solemn Worship of God was of old affixed to the Temple: 'Tis now to Gospel-Churches.  
9 His special care, protection, was over his Temple to preserve, defend it. So 'tis over his Churches, Hence is their continuance, notwithstanding the furious, various advances of Men and Devils against them.  
10. He severely punished the violaters, destroyers of his Temple, Jer. 50.28. and 51.11. He hath done, will do so, with respect to such as attempt the ruin, destruction of these.  
Five things evidently follow from what we have been discoursing touching this matter.  
1. That Gospel-Churches being God's Temple, etc. He is obliged to support, defend, uphold his own Building, House, Temple.  
2. That if there be no Churches at this day, he hath no Temple, nor solemn visible Worship.  
3. That none have Power over these Churches, to plant, pull down; nor have they, or shall they, have permission so to scatter, destroy them; that the Church-state should not somewhere, or other, be kept up in the World.  
4. That Gospel-Churches are Honourable, Glorious. They are God's Temple, House, Building.—  
5. That those who reproach, revile them; Blaspheme God, his Temple, Tabernacle, and them; that dwell in Heaven, Rev. 13.6.  
Object. But though the Tabernacle, Temple, were God's Building; yet both the one, and the other, were taken down, abolished.  
Answ. True! And so shall the present Church-State be dissolved at last. But,  
1. Neither the one, nor the other, were taken down, but by God's own Authority and Appointment: and that too (at last) to make way for a more glorious State.  
2. The Worshippers in that Tabernacle, Temple, never deserted it, till God drove them out of it. They offered not violence to it themselves: attempted not with their own hands, to consume, destroy it. 'Tis true, as to the last Temple, Josephus tells us, that the Jews themselves set fire on't; but these were not the Worshippers in it, but a company of apostate, deboyst miscreants, that cared neither for God, Temple, or Worship.    

CHAP. II.  
The continuance of Gospel-Churches farther evinced from the Titles given to Jesus Christ, with respect to such Churches. Christ the Builder of them, Zach. 6.12. Heb. 3.3, 4. explained. What Christ did, doth as the Builder of these Churches. Christ the Foundation, Head, Lord of Gospel-Churches. In what sense He is so. The Husband, Bridegroom of them. Upon what accounts he is so called. Objections Answered.  
HAving in the former Chapter evinced the continuance of Gospel-Churches, from the Titles given by the Spirit of the Lord to the Gospel-Church-State, and those who Worship him therein: We purpose in this Chapter, further to evince the truth thereof, From,  

Demonstration. II.  
The Titles, Appellations, given to Jesus Christ, with respect to such Churches; each of which is an unshaken basis upon which their continuation is founded. We think it necessary to premise, that 'tis not our intendment to discourse of all the Titles given to Christ in the Scripture; but only of such as give countenance, assistance, strength, to the matter of our present enquiry; and of these only so far as is necessary thereunto.  
I. Then, the Lord Jesus Christ is styled in Scripture, the Builder of these Churches, Zach. 6.12. He shall build the Tem-of the Lord. So, the Vulgar Latin. The House of the Lord, Seventy, Ar. The Temple of the Lord, Syr. The Chaldee reads the whole verse thus, Behold the Man, his Name is Christ, who is to be revealed, and magnified, and about to build the Temple of the Lord. For he shall Build the Temple of the Lord, and he shall bear the Glory. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the famous (Noble) Man the Branch. 'Tis evidently-spoken of Christ, who is frequently called Tsemach, the Branch. Isa. 4.2. Jer. 23.5. & 33.15. Zach. 3.8. Of whom Joshua was a Type. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He himself shall build that Temple of Jehovah; viz. that Temple which was to be erected upon his coming into the world; whereof the Temple that Joshua, and Zerubbabel, were in building was a Type, viz. Gospel-Churches. These Christ is said to Build, because he gave forth Directions, Laws, to his Apostles for their Erection, Establishment. Heb. 3.3, 4. Inasmuch as he who hath builded the House, hath more honour than the House: For every House is builded by some Man: But he that built all things, is GOD. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these things, the the Church, Persons, Ordinances pertaining thereunto.) The design of the Apostle is to evince Christ's pre-eminence above Moses: 'Tis true, Moses was an honourable Person; he received testimony from God, that he was faithful in his House; but he was but a servant in it, a part of it; Christ is the Builder of the House, or Church; (For that by House we are to understand the Church, or Churches, with all the Ordinances of Worship in it, was before proved) Mat. 16.18. Upon this Rock I will build my Church.  
Three things Christ did, doth, as the Builder of this House.  
1. Gives forth the idea, and platform of it, in its Laws, Ordinances, and Institutions.  
2. Provides materials: by his Spirit in the Ministration of the Gospel, quickening, sanctifying, making lovely, excellent, glorious, dead, polluted, vile, base sinners.  
3. Closely conjoining, compacting these materials, that they may grow up together a spiritual House, an habitation of God through the Spirit. To this he uses not outward Compulsion, Force, Violence; but sweetly allures, inclines their hearts by the power of his Spirit, making them willing visibly to give up themselves to the Lord, and one another, by the Will of God. And in this work the Lord Jesus met, meets with the greatest opposition imaginable: All the Power, Wisdom of Satan, the greatest, wisest of the World, appearing against it: Sin, Corruption, in the hearts of those that are to be prepared for materials for it, advancing also against it: but Christ being invested with infinite Power, carries the work through the difficulties, and makes the greatest Mountain become a Plain before him; and having erected, set it up, comes and takes up his dwelling, makes his abode in it, as was before proved.  
Four things necessarily follow from hence.  
1. That there is really a Glory in the Churches of Christ. 'Tis true, they have been (are, as to outward view) as the Tents of Kedar, Poor, Mean, Contemptible; so are all the Ordinances, Institutions appertaining to them. The materials of which they are constituted for the most part, are visibly base and contemptible, the poor of the World— But Christ is the builder of them (a greater than Solomon) and he builds them for himself, an Ivory Palace for the great King: and therefore they must needs be amiable, lovely, glorious, comely as the curtains of Solomon.  
2. That none can approach, advance themselves against them without pouring out contempt upon, advancing themselves against Jesus Christ.  
3. That he is obliged to protect, defend them against all oppositions whatsoever. He hath done, will do so.  
4. That none hath power to pluck them down; nor can they be dissolved but by his Authority. For any to go about to do so, is to assume a Power to themselves coequal, nay, superior to Christ who built them.  
II. As Christ is called the Builder of these Churches; so he is said to be the Foundation of them. They are built upon him as their noble, glorious Foundation, 1 Cor. 3.9, 10, 12. Ye are God's Building; according to the Grace of God which is given to me, as a wise Master-Builder I have laid the Foundation— other Foundation can no man lay, than that is laid, which is Jesus Christ, Ephes. 2.19, 20, 22. 1 Pet. 2.4, 5.  
Three things necessarily flow from hence;  
1. That Gospel-Churches are not built upon the Old Covenant, (as some talk) except we will suppose Christ to be a part of that Covenant: wherein yet there's not the least notice of him to be found.  
2. That they are a firm, unshaken building. Christ himself being their Foundation, they must be so.  
3. That none can dissolve them, put a period to them, but he who is their Substratum, Foundation; who as such supports, upholds them, and is obliged so to do.  
III. He is also styled their Head, Lord, Ephes. 4.15. May grow up into him in all things who is the Head, even Christ; from whom the whole body fitly joined together— Col. 1.18. He is the Head of the Body the Church. & 2.19. And not holding the Head from which all the Body— Two things must be considered;  
1. Upon what accounts Christ is said to be the Head of the Church.  
2. What influence this Headship of Christ hath into the confirmation of the truth pleaded for. As touching the first, 'tis confessed, that he is not a natural head of the body, the Church. The Expression is Metaphorical. Seven things are pointed forth by it.  
1. His Preference, Dignity, Excellency, above them all.  
2. His Comeliness, Beauty. The truth is, all the comeliness of the Body (the Church) is Christ. 'Tis eminently, superlatively in Him; it flows from him.  
3. He is the seat of all that Life, Spirits, the Church is made partakers of. All's in him in fullness.  
4. His Sympathy with them in all their sorrows, distresses, sufferings.  
5. Their guidance, direction from Him. He is their dux viae, glorious conduct, leader in the way they should go.  
6. His Dominion, Ruledom, Authority over them.  
7. Their Protection, Safety in, and under Him.  
As touching the second particular.  
Secondly, The continuance, abiding of Gospel-Churches, is a necessary consequence from hence: For Christ being their Head,  
1. Vows not love, affection to them, to support, uphold them. Nor,  
2. Doth he want power so to do. All power is given to him in Heaven and in Earth. He is for that end constituted Head over all things to the Church. Eph. 1.21, 22. that he might be able to defend, preserve it.  
3. He is an everlasting Head; therefore as such, must have a body to rule, govern, by those Laws, Institutions, he hath given forth, for their Ruledom wherein they are to testify their subjection to him. Not to do so, is to cast off his Regiment, deny his Sovereignty, Authority. Nay,  
4. As such (being put into Office, deputed, appointed by the Father, as Head, Lord, King over them, Psal. 2.6.) he is obliged to protect, defend, preserve them. For him not to do so, were a breach of that trust, charge reposed in him, given to him by the Father.  
IV. Christ is the Husband, Bridegroom of these Churches, 2 Cor. 11.2. For I have espoused you (the Church of God, which is at Corinth, chap. 1.1.) to one Husband (viz. the Lord Jesus) that I may present you as a chaste Virgin to Christ. Mat. 25.1, 5, 6. Then shall the Kingdom of Heaven, (or Gospel-Church-state) be likened unto ten Virgins, which— went forth to meet the Bridegroom. While the Bridegroom tarried— Behold the Bridegroom cometh. And these Churches are called the Bride, the Lamb's Wife, Rev. 19.7.21.9.22.17.  
Upon what account the Lord Jesus is said to be the Husband of the Church, and She his Bride, Wife, must be considered.  
He is so called upon the account.  
1. Of his entire, cordial love, and affection to her. He dearly, above all, loves his Churches. Psal. 87.2. The Lord loveth the Gates of Zion (Saints gathered together in Gospel-Fellowship, solemnly worshipping him in a community) more than all the Dwellings of Jacob. He therefore calls them his Love, his Dove, his Undefiled, Cant. 5.2. expressions demonstrative of his kindness to them. They also are full of love, endearment to him, Cant. 1.7. 1 Pet. 1.8. The truth whereof they evidence by keeping his Commandments, John 14.21, 23, 24. viz. those Commandments he by the Spirit gave forth to them, relating to the institutions, worship of the Gospel, Acts 1.2.  
2. His giving himself to them, taking them for his own, above all the People in the World. God is said upon this foot of account, to be the God of Israel, Exod. 5.1. & 32.27. Num. 16.9. Jos. 8.30. 13.33. etc. They his portion, peculiar treasure, Deut. 32.9. Exod. 19.5. Psal. 135.4. To be married to them, Jer. 3.14. Christ is said to have them, Joh. 3.29. He that hath the Bride, is the Bridegroom. They give themselves to him, solemnly own, avouch him to be their Husband in their visible subjection to his appointments. Nor do, or can any be said so to own him, but with respect to such a subjection, 2 Cor. 8.5. They first gave their own selves to the Lord, and unto us by the will of God. They are Christ's, 1 Cor. 3.23. All are yours, and ye are Christ's. Departure from, forsaking his institutions, is therefore called, adultery, fornication, whoredom, Jer. 3.8. Ezek. 23.37. Rev. 2.22. Ezek. 16.26, 29. Rev. 9.21. & 17.2, 4. & 18.3, 9 & 19.2. Ezek. 16.17. Hos. 1.2. Jer. 3.2. And the false Church is called, the Whore, Rev. 17.1, 15, 16. & 19.2. because hereby they are unfaithful to Christ in this marriage-relation, whereinto he hath taken them.  
3. His care, watchful eye over them. He watcheth over them for good: keeps them day, and night; with much more that might be added touching this matter.  
Now, can it be imagined, that the Lord Jesus, who hath taken a people unto himself in such a relation, loves them with such a dear, intense love; gives himself to them, is obliged by Virtue of that relation, that he hath taken them unto himself into, to care for, watch over them, should when in some singleness of spirit they are testifying their love to him (though with many infirmities, weaknesses) in subjecting to his appointments; so holding fast his name, and bearing a testimony to him in the World; I say, can it be imagined, that he should at once reject, cast them off, unchurch them? credat Apella! Is this the manner of Husbands (poor mortals, of weak love, finite bowels) to those, whom they take as Brides to themselves? Hath not this Lord said, that 'Tis not lawful for a man to put away his Wife, but in case of Fornication, Mat. 5.32. and shall it be supposed that he who is infinite in bowels, choicest love, will reject his, when they are not to be charged with such wickedness. God once took Israel for a People unto himself; and though actually guilty of spiritual adultery, worshipping in a way that never entered into his heart to prescribe, serving Idols, offering their Children to Moloch, persecuting also the Servants of the Lord, that laboured to recall them to primitive institutions; yet how long did he bear with them? He woe's them after they had committed whoredom with many lovers, to return again to him; with promises of pardon, reception, new embraces, as if they had never so offended him, Jer. 3. 1, 12, 22. & 4.1. And when he hath thoughts of giving them up, with what seeming regret is it, Hos. 11.8. Nor did he totally do so, till he had sent his Son, whom they by wicked hands took, cast out, slew, Mat. 21.37, 38, 39, 40, 41, 42, 43, 45. And are the bowels of the Lord dried up? Hath he forgotten to be gracious? Is not his Covenant-Relation with his People in a Gospel-Day, as strong, efficacious, as in the times of the Law? Besides, hath he any where in all the Scriptures given us the least jota, or syllable, upon which we may conclude, That this his relation, with at least some particular Churches, should cease, or expire? En tabulas! let the Scriptures, Prophecies thereof be consulted.  
Object. God took Israel into such a relation to himself. Calls himself their Husband, Jer. 31.32. saith he is married to them, Jer. 3.14. Yet afterwards rejects them.  
Answ. 1. This Objection is in part obviated already, and enough said to an intelligent Reader.  
2. Let it be granted that God calls himself their Husband, Jer. 31.32. Though a better. Translator renders the words otherwise then we read them, viz. Paul, Heb. 8.9. Because they continued not in my Covenant, and I regarded them not, saith the Lord: That which we translate, although I was an Husband to them; the Apostle renders, and I regarded them not. And the learned Pocock in his Miscellanies, Cap. 1. p. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. at large demonstrates that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baalti, (which we read, I was an Husband) signifies, not to regard, to neglect, refuse, despise; so also the Greek, and Syriac render it. But I say, let it be granted, as indeed the Lord doth own himself to be the Husband, to be Married to them, though in the place instanced in, he doth not do so: Let a few things further be considered, and the impertinency of what is objected, with respect to that we are pleading for, will soon appear. For,  
1. He himself by signal providences breaking to pieces, destroying their Church-state, and that Temple to which their solemn Worship, as a Church was affixed, apotomized, cut them off: no such act of God with respect to his Gospel-Churches can be instanced in.  
2. He bore long with them, before he cast them off; and actually continued with them in that relation for about two thousand years. Nor,  
3. Did he reject them, till they had for many years rejected Him, despised his Institutions, Ordinances: committed adultery with many lovers, Jer. 3.1. In that matter did worse than the Nations round about them, Ezek. 5.6, 7. If this can be charged upon any of the Churches, let them plead their own cause; I'll be no advocate for them; nor is it necessary, with respect to our present controversy, since there are Churches to whom nothing like it can be imputed. Though this I must say, I know none of the Churches of Christ at this day but are pure, and unchargeable as to any such guilt.  
Oject. 2. The Church of Rome was a true Church, had Christ for her Husband, Bridegroom. Is it thus with her now? Is not her Church-state perioded? Is she not the apostatick Synagogue? No Bride of Christ, but the Whore, the Mother of Harlots, and abominations of the Earth!  
Answ. 1. God forbid that I should plead for that filthy Strumpet, Synagogue of Satan, the generation of God's curse, against whom he hath indignation for ever.  
2. The Church of Rome (so called) that now is, is in nothing like the Church of Rome that then was, as to its Constitution, Matter, Form, Worship, Ordinances. That was a particular-Church of Christ; this (pretends to be) Catholic, Universal. That was constituted according to the Mind of Christ; its matter, visible Saints; its form, their free, spontaneous giving up themselves to the Lord, and to one another, according to the Will of God: This constituted by the cunning, subtlety, lying Miracles of the man of Sin; by the Lusts, Laws, Compulsions of an arm of Flesh. It's Worship, Ordinances had for their Substratum the Law, Commandment, Authority of Jesus Christ: the Worship of Rome is bottomed upon the Authority, Canons, Laws, Traditions of Popes, sinful men, false pretences to the personal appearance of Christ, the Virgin Mary, etc. to them; giving them in charge to practise this, and that, as his Worship, Appointment, not found in the Scriptures, contrary to them. So that the Church of Rome (so called) that now is, was never a Church of Christ, but a Synagogue of Satan, set up in opposition to his True Churches.  
3. Had it been never so much a True Church of Christ; it hath actually dis-churched itself, by its horrid Idolatry worse than the Heathen Worshipping Idols of Gold, Silver, Wood, Stone, with the same Worship, that is due to them, whom they set these up to represent; so as that their Worship (as Bellarmin tells us) is terminated in these; which scarce ever entered into the heart of an ingenuous Heathen to affirm; upon the account whereof they are called Gentiles, Rev. 11.2. Her persecution also, bloody cruelty against Christ in his members, sufficiently bespeaks her to be deserted, rejected by the Lord, actuated by another Spirit, than the Spirit of the Gospel, which is pure, peaceable, gentle, meek: so far from having any resemblance of the Churches of Christ, that it's the very shambles of Satan, by whom as his butcherly, bloody instruments, they have destroyed, poured forth the blood of millions of the meek, innocent Lambs of the Lord Jesus.  
4. Let the argument be considered; There was a Gospel-Church of Christ at Rome; the members of it fell asleep in Jesus, having served the Lord in their generation: by the subtlety of Satan, and the man of Sin upon that spot springs up a sort of Professors, bearing the name of Christ, calling themselves a Church; that (at last, at least) have nothing to be found upon them, like unto what they pretend to be; therefore there's a period put to the Church-state, to all Churches, Christ's relation to them as the Builder, Foundation, Head, Husband notwithstanding. And why so I pray? May not there be true Churches of Christ, and he stand thus related to them, and as their Builder, etc. support, uphold, preserve his Church-state amongst them; though that, and many other Churches prevaricate, depart from him? That he hath actually done so from the time of his first planting Churches to this day, we shall (if the Lord will) in the ensuing discourse demonstrate. In a word, let it be proved against the present Churches, That they have unchurched themselves by Idolatry, bloody cruelty against the Saints— as this pretended Church of Rome hath done, or this objection must be acknowledged to be of no weight.  
To shut up all we have to say upon this argument; Christ is the Builder, Foundation, Head, Lord, Husband of particular Churches, and so called with respect unto a special relation to them as such, as hath been proved; either than there must be such Churches, or this relation is at an end. And thus far touching the second argument.    

CHAP. III.  
The continuation of Gospel-Churches further demonstrated. The Scripture, the sole Directory both with respect to Doctrine and Worship. Whatsoever Christ hath instituted, given in charge therein, 'tis the duty of Saints in every day to be found in the practice of. Christ of old prophesied of, as the great Prophet whom God would raise up to instruct his People, whom they were bound to attend. Deut. 18.18, 19 explained. Christ's instructions contained in the Scriptures. No other way or means, intimated by God the Father, or Christ, for the indoctrination of the Saints as to Doctrine, or Worship, besides the Scriptures. Of Popish Traditions, Visions. The Personal appearance of the Virgin Mary, of Christ to them. These the Foundation of their festivals, religious orders. God sends us to the Scripture for Direction in Faith and Worship: hath under each Ministration commanded his People to observe whatever he hath appointed therein without Addition, or Substraction. It's sufficient to instruct and guide us. 2 Pet. 1.19. Explained. Objections Answered. Of pretensions to Christ's personal appearance: That there hath been no personal appearance of Christ, on the Earth, to any since his Ascension, proved. Of the appearance of Christ to Stephen, Paul, John: That he conversed not with them on Earth, proved.  

Demonstration. III.  
THat the Scripture is our sole Directory, both with respect to Doctrine, and Worship: that 'tis the duty of the Saints in every generation to attend to the Laws, Commandments, Rules of our Lord laid down therein; that none have power to supersede any Law, Commandment of Christ, hath hitherto been generally owned as a truth amongst all the reformed Churches. 'Tis true, some amongst the Papal-Synagogue have blasphemously asserted, That the Pope, that man of Sin, and Son of Perdition, hath authority to dispense with the commands of Christ; and he, and some Combinations of Men (called Councils) amongst them, have actually so done in many cases. But as was said amongst those, that separate from that Synagogue of Satan, none ha●e as yet doctrinally declared the lawfulness thereof. What is of that nature practically done by any of them, is not to our present purpose to inquire. This than might (one would think) be taken for granted; whatever Christ hath instituted, charged, commanded upon his People in the New-Testament, is the duty of the Saints in every day to be found in the practice of. Yet insomuch as the most plain, indisputable principles, commonly received maxims, are by one, or other, in this day questioned and opposed; it may not perhaps be altogether useless, briefly to discover the basis upon which this Principle is built.  
I. Then, 'twas long before the exhibition of the Lord Jesus prophesied, That God the Father would raise up a Prophet to his Church like unto Moses, to whom it was their duty to attend in all things, should be declared, taught them by him: under the most severe penalty was this charged upon them, Deut. 18. 18, 19 I will raise them up a Prophet from among their Brethren, like unto thee; and will put my word in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. The Seventy render it, I will take vengeance on him: And the Hebrew Doctors so explain the words, He that transgresseth against his words is guilty of death by the hand of God, as it is written, Deut. 18. I will require it of him; Maimon. in Jesud. Hatorath, C. 9 §. 2. And the word require, often signifies to require by punishment, Gen. 9.5. 42.22. the Apostle expounds this place of of Christ, and this requiring, to be destroying from amongst the people, Act. 3.22, 23. That this Prophet is Christ, he tells us, ver. 26. Nor is this Prophecy interpreted by any of the ancient, or modern Rabbis, except some very few, but only of the Messiah: Nor can it be interpreted of any other; every particular being exactly fulfilled in him. A Prophet.] Mat. 21.11. This is Jesus the Prophet. From among your Brethren] Christ was raised up from amongst his Brethren; and 'tis particularly mentioned out of what Tribe amongst them he was taken, Heb. 7.13, 14. viz. of Judah; and the Family he was of in that Tribe, namely, that of David, is frequently mentioned, Luk. 1.69. And will put my words in his Mouth] Accordingly Christ said to God the Father, Joh. 17.8. I have given unto them the words which thou gavest me. He shall speak unto them all that I shall command him] This Christ did, Joh. 12. 49, 50. I speak not of myself, but the Father which sent me; he gave me a commandment what I should say, and what I should speak— whatsoever I speak therefore, even as the Father said unto me, so I speak, Joh. 15.15. All things that I have heard of my Father have I made known unto you. Joh. 17.8. I have given unto them the words which thou gavest me, and they have received them. So that evidently Christ is the Prophet here spoken of. Two or three things are worthy our special remark.  
1. That Christ is a Prophet, raised up, sent by the Father.  
2. That the end of God in his Mission of Christ as a Prophet, was to instruct the Sons of Men in the whole of his Will, that he thought meet to manifest to them.  
3. That Christ actually made such a discovery of the Fathers will. John 1.17, 18. The Law was given by Moses, but Grace, and Truth came by Jesus Christ: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. Heb. 1.1, 2. God, who at sundry times, and in divers manners, spoke in times passed unto the Fathers by the Prophets, hath in these last days, spoken unto us by his Son.  
4. That all Persons whatsoever are obliged, bound under the severest penalties, to attend to whatever was revealed by this Prophet. This is also enforced by a voice from the excellent Glory. Mat. 17.5. This is my beloved Son in whom I am well pleased, hear ye him. So then the Scriptures of the New-Testament are our Directory; whatever Christ hath enjoined therein, all Saints are to have regard to. For what he declared from the Father, is therein contained, and no where else. But,  
II. There's not the least intimation given by God the Father, or this great Prophet of the Church, of any other way, or means of instruction in his Worship, or Service, but only the Scriptures. 'Tis true, the Popelings talk of Traditions, (as did, do, the Jews before them) and much of their Worship; many of their orders is bottomed upon, receives its Original from pretended Visions, Revelations, the personal Appearance of the Virgin Mary, yea, of Christ himself (as they vainly pretend); and perhaps Satan might appear to them as an Angel of Light, and avouch himself to be the Lord Christ. As touching the Carthusians, 'tis acknowledged, that Hugo, who joined with Bruno, in laying the Foundations of that Order, had a vision of God's Building an House, with seven Stars conducting them to a place, called, La grand Chartreuse; from whence the whole Order hath taken its name. The Order of the Carmelites was from a Vision that Simon Stock had, wherein the blessed Virgin appeared with the Habit in her Hand, which she would have them wear; with a Promise, that whoever died in that Habit, should not perish by everlasting Flames. Innocent the third hath a Vision of St. Francis, and St. Dominic, supporting the Lateran Church; whence the Franciscan and Dominican Orders sprang. As for the Jesuits, their Grandsire Ignatius was full of Visions. Sometimes Peter appeared to him, sometimes the Virgin Mary, with a great deal of Glory, and her Child in her lap; whereby he was greatly strengthened, and encouraged. But above all, the strangest Vision he had, was a Vision of the Blessed Trinity plainly, under a corporeal Representation, which filled him so full of Joy, that he could not hold weeping before all the People; and was so strangely enlightened by it, that he began to write a Book of the glory of the Blessed Trinity. In one of his Exstasies he continued eight days; in which its probable, saith Orlandinus, he saw the frame and model of the Society of the Jesuits. Christ appeared to him once, and again; sometimes he was lift up from the ground, the room where he was, being filled with a great Light. In a Vision he saw God the Father commending himself and his Brethren, to his Son Jesus bearing his Cross; whom he very kindly received, and with a smile, said to Ignatius, I will be favourable to you at Rome; which greatly comforted him, and his Companions. And in the issue, it fell out accordingly; his order being confirmed by P. Paul the third, his Bull dated Octob. 3. 1540  
As were their Orders, so their Festivals were instituted upon the bottom of pretended Visions, and Revelations: The Festival of Corpus Christi was instituted by Vrban the fourth, in honour of Transubstantiation, by the Revelation of a famous Virgin called Juliana; which had many raptures, and so prophetic a Spirit, as to discern the thoughts, and intentions of her neighbour's hearts; she wrestled with Devils, discoursed with the Apostles, and wrought many Miracles. Bullar. Rom. Tom. 1 p. 147. Paul the Hermit was Canonised for a Saint, upon the Authority of a Vision, and Revelation.  
The Feast of Michael the Archangel, upon a Revelation to the Bishop of Siponto, and a few Drovers upon the Mountain Garganus. To which many more might be added. These are the ways Satan hath used to establish his Kingdom by, and to introduce his false, superstitious, idolatrous Orders, and Worship, destructive to the bodies and souls of Men. But in Christ's Doctrine, Gospel, there is a deep silence touching any such matter. He himself, and his Apostles after him, introduce nothing upon the account of such Revelations, but appeal to the Scriptures, and prove their Doctrine from thence. Not the least intimation is there of any way, or means of instruction in his Worship, but only the Scriptures. If there be, let the place be produced, and we are satisfied. If there be not, as most certain there is not, to hearken, attend to Visions, Revelations, is (to say no more) unsafe, dangerous. Nor can it be consistent with the Love of the Father to his Church, had he intended any other way of Instruction, not to give the least notice of it to them; nor with his Wisdom, to make that discovery of his mind and will in the Scriptures, to give it forth as our Rule, when upon this supposition 'tis a most imperfect one. But,  
III. God sends us to the Scripture for direction in this matter, Isa. 8.20. To the Law, and to the Testimony; if they speak not according to this word, (whatever their pretensions are of the morning, or the breaking forth of a more glorious day) it is because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning in them: They have not the Light of the Glorious morning they speak of. Luke 16.29. They have Moses, and the Prophets (i. e. the writings of Moses and the Prophets) let them hear them. John 5.39. Search the Scriptures, for in them ye think to have eternal life; and they are they which testify of me.  
IV. Jehovah himself, in and under each Ministration, hath commanded his People to observe whatever he hath appointed in the Scripture, without Addition, or Substraction. Deut. 4.2. Ye shall not add to the word which I command you, neither shall you diminish aught from it, that ye may keep the Commandments of the Lord your God, which I command you. & Chap. 12.32. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. Josh. 1.7. That thou mayest observe to do according to all the Law, which Moses my Servant commanded thee: turn not from it to the right hand, or to the left. Prov. 30.5, 6. Every word of God is pure— Add thou not unto his words, lest he reprove thee, and thou be found a Liar. Rev. 22.18, 19 For I testify unto every man that heareth the words of the Prophecy of this Book: If any man shall add unto these things, God shall add unto him the Plagues that are written in this Book: And if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and from the things which are written in this Book. Evidently, God ties up his people under Law and Gospel to a strict, and sole attendment unto what he hath given forth in the Scriptures; And that because,  
V. These are sufficient, able, and perfect (as he affirms of them) to instruct and guide us, Psal. 19.7. The Law of Jehovah is perfect— 2 Pet. 1.19. We have also a more sure word of Prophecy (more sure than what? than the voice that came from the excellent Glory, when Christ was transfigured upon the Mount) whereunto we do well to take heed, as unto a light that shineth in a dark place, until the day dawn, and the Daystar arise in your Hearts. The word of Prophecy contained in the Scripture is a sure word, 'tis a light (every way sufficient as such, to direct us in the way we should take) and is carefully to be attended to, till the morning of the day of the Son of Man, or the Revelation of Jesus. 2 Tim. 3.15, 16, 17.— Thou hast known the Holy Scriptures, which are are able to make thee wise unto salvation, through Faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for instruction in Righteousness, that the Man of God may be perfect, thoroughly furnished unto all good works.  
The sum of what we have been Arguing, Proving, is this, That the Holy Scriptures are our Directory with respect to Worship; all then (and no more) whatsoever Christ hath commanded his people therein, Saints are bound to attend, and give up to. And if so (as is clearly demonstrated) than Christ having given charges therein, touching Saints walking together in the fellowship of the Gospel, Worshipping, Waiting on him in Gospel-institutions, Praying, Preaching, Baptism, breaking Bread, is unquestionably the duty of Saints in every generation: Quod erat demonstrandum.  
Object. 'tis true, these things were once of the institution of Christ, but they are now ceased.  
Answ. 1. They are the Scriptures of the Lord (as we have proved) we are solely to attend to, both with respect to Doctrine, and Worship; let but then one syllable, tittle, be produced therefrom, that demonstrates the cessation of these Institutions of Christ, and the matter is at an issue. The honour of our Lord Jesus being so deeply concerned herein, no sober Christian (except under a great power of temptation) will be willing to part with them upon easier terms. 'Tis not pretensions to Visions, Revelations, Angelic Appearances, that will remove them from their steadfastness to the institutions of Christ; those that depart from them upon such pretensions, will never answer it, in the day of Christ. But,  
2. By the same reason, the institutions, Ordinances under the Mosaic Ministration, might long before the fullness of time, for their dissolution, have been exploded; so all the Authority of God, with respect to Worship, been rejected. To the very time of their passing away by the exhibition of Jesus, who was greater than Moses, by whom the Law was given, John 1.17. greater than Angels, whose Ministry was made use of in its solemn Promulgation, Act. 7.53. The Lord charges his People to be found in the practice of them, Mal. 4.4. And those that were so (as corrupt as the then Church-state was) were honoured, signally blessed by the Lord; as Zachary, Elizabeth, Simeon.—  
3. There's not the least mention of the freedom, exemption of any of the Lords Children from these Institutions, till the personal Appearance of Christ; but the contrary.  
Object. 2. Well then, it seems 'twill be granted, that when Christ doth personally appear on earth, there is to be a cessation of, and period put to this Church-state, with the Institutions, and Ordinances thereunto appertaining: what if he hath so appeared already?  
Answ. 1. As touching the first, we very readily grant it: upon Christ's next, visible, glorious appearance, there will certainly be a dissolution of this Fabric. But,  
2. As to the question, whatever the pretensions of any are, or may be, of Christ's personal appearance to them, it's evidently false, and untrue; not to be believed, heeded, or attended to, for these Reasons;  
1. Christ foretells us, there shall be such pretenders, and charges us not to believe them, or go forth after them, Mat. 24.26. Therefore if they shall say unto you, Behold he is in the desert, go not forth: Behold he is in the secret chambers, believe it not.  
2. The Scripure mentions but one second coming of the Lord Jesus, Heb. 9.28. And unto them that look for him, shall he appear the second time without sin, unto Salvation. Upon this pretext, there may be, must be, many come of Christ.  
3. The Heavens must receive him till the times of the restitution of all things; when (and not before) God the Father will send him, Act. 3.20, 21. Of these times there's nothing appears that bears the least resemblance.  
4. Christ gives his Church no notice of any such thing: which had he designed, and for such an end, as is pretended, viz. to put a period to the present Ministration, and to erect a new one, send forth new Apostles, etc. he would certainly have done. A total silence herein, were there any such thing intended by him, is perfectly inconsistent with the Love he bears to his Children.  
5. 'Tis expressly said he must sit at Jehovah's right Hand till his Enemies are made his Footstool, Psal. 110.1 which as yet we are sure they are not.  
6. The Work of Intercession now in Heaven, where he is constantly to attend it; will not admit him to come from thence, tell he bring the New- Jerusalem down with him: For he makes Intercession as God-Man, in that Nature, Body, in which he was Crucified; which though a glorious Body, yet is limited, circumscribed, else 'twere not a Body.  
7. The Scripture is express, that when he comes from thence, he comes visibly as he went away, so that every eye shall see him. Mat. 24.27, 30. For as the lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Son of Man be— Then shall appear the sign of the Son of Man in Heaven, and then shall all the Tribes of the Earth mourn: and they shall see the Son of Man coming in the Clouds of Heaven with Power, and great Glory. Act. 1.9, 10, 11. And when he had spoken these things while they beheld, he (Christ) was taken up, and a Cloud received him out of their sight. And while they looked steadfastly towards Heaven, as he went up, behold, two men stood by them, in White Apparel, which also said, Ye men of Galilee, Why stand ye gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall SO COME, in like manner, as ye have seen him go into Heaven. Rev. 1.7. Behold, he cometh with Clouds, and every eye shall see him, and they also which pierced him.  
8. When Christ comes, Satan shall be bound, Rev. 20.1, 2. the dead Saints raised, 1 Thes. 4.16. 1 Cor. 15.23. Antichrist perfectly destroyed, 2 Thes. 2.8. The Kingdoms of this World become his, Dan. 7.13, 14.  
Object. But Christ came personally on Earth to Stephen, Paul, John.  
Answ. Nothing more false. As to Stephen, 'tis expressly said concerning him, that he saw Jesus in Heaven standing on the right hand of God, Act. 7.55. The same line of Interpretation is to be drawn over that sight that Paul had of him. 'Twas a sight of him not on Earth, but in Heaven. May be, when he was caught up into Paradise. John's was evidently visional. For, 1. He expressly tells us, he was in the Spirit, in a Prophetic ecstasy, or rapture (Rev. 1.10.) taken out of himself; when objects are not presented to the outward senses (which are not in an ecstasy, capable of seeing, or beholding them) but to the inward mind. 2. He also tells us, that he whom he saw, was (only) like unto the Son of Man, ver. 13. was not really, substantially so. 3. If it were a real, personal appearance, than the seven golden Candlesticks must be seven real golden Candlesticks; the white Garment down to Christ's feet, the golden Girdle, girt about the paps— the seven Stars in his right hand; the sharp twoedged Sword coming out of his Mouth must also be real; which is absurd, ridiculous to imagine; 'twere to make Christ a monster. 4. 'Tis expressly said, that he sent, and signified the Revelation God gave him, by an Angel, Rev. 1.1. The Revelation of Jesus Christ, (every particular, the whole, of what's contained in this Book) which God gave unto him— he sent and signified it by his Angel unto his Servant John. Repeated again, Rev. 22.6. The Lord God of the Holy Prophets, sent his Angel to show unto his Servants the things which must shortly be done. John, 'tis true, mistakes him for Christ, ver. 8. but is quickly rectified, ver. 9 I am thy Fellow-Servant, and of thy Brethren the Prophets, and of them which keep the sayings of this Book.    

CHAP. IU.  
The Book of the Revelaetion contains a Prophetic discovery of the State of the Church, from the time of its being given forth to the glorious personal appearance of Christ. The continuance of Gospel-Churches prophesied of in this Book, to the time of Christ's coming. The seven Churches of Asia, a Type of Gospel-Churches, and their continuation to that time. Four signal periods of time mentioned in the Revelation. viz. The time of the Roman-Pagan Empire; of the Prophesying of the Witnesses; of the last Dragon-War; of the Witnesses rise, and pouring forth of the Vials, which periods in the personal coming of Christ. The continuation of the Church-state through these several periods of time, demonstrated. The Woman's (or Church's) flight into the Wilderness, and the Witnesses prophesying in sackcloth contemporize. Her feeding in the Wilderness, what, the manner of it. An Objection answered. The two Witnesses are not two particular Persons, proved. They are before the last of the last days. Who meant by the Gentiles, Rev. 11.2. Why called Gentiles. The Court without the Temple, and the Holy City, the treading under foot of the Holy City, the Temple of God, the Altar, and Worshippers therein, Explained. The fourty-two Months, or 1260 Days, not ordinary Months, or Days, evinced. The Antichrist is long since come. The Papal Kingdom is the Antichrist. Rev. 12.17. at large explained. The Dragon, Woman, remnant of her Seed, who they are: to what period of time that Prophecy hath relation, The slaughter of the Witnesses, not a corporeal slaughter, proved. The risen Witnesses, and the Vial-Angels Contemporize. None of the Vials yet poured forth, Rev. 15.5. at large opened. What's meant by the Temple: Why called the Temple of the Testimony. What the opening of the Temple signifies.  

Demonstration. IV.  
THroughout the Book of the Revelation, we have a plain, and full account, of a Church-state, or Saints Worshipping God in Gospel-Churches, till the Personal appearance of Christ.  
Two things must be premised.  
1. This Book of the Revelation is a discovery from God the Father to Jesus Christ, of things (especially relating to his Churches) that were shortly to come to pass, Rev. 1.1. i e. the accomplishment of some of the things there prophesied of, was immediately to take place. Yet,  
2. It contains a prophetic discovery of the State of the Church, from that time to the personal coming of the Lord Jesus, Rev. 20.1. And I saw an Angel [Constantine, say some; an Archangel, so others; Christ, the Angel of the Covenant, so rather] come down from Heaven, having the Key of the bottomless Pit. (Christ alone hath so, Rev. 1.18.) chap. 21.3. The Tabernacle of God is with men. And 22.20. He which testifieth these things saith, Surely I come quickly, Amen; even so come Lord Jesus.  
So then, if we demonstrate, that the Continuance of a Church-state, or Gospel-Churches, is prophesied of throughout this Book, the continuation of Gospel-Churches, with the Worship, Ordinances, Institutions peculiar to them, cannot be denied.  
A late learned Author (and some others before him) asserts, that by the seven Churches of Asia (Rev. 2. & 3.) the State of the Church of Christ downwards, to the end of all things, is represented. And the truth is, with that strength of Arguments, that I know not how it can be refelled. The Church of Ephesus representing the State of the Church of Christ to the tenth of Nero's reign, A.D. 63. Smyrna, the State of the Church from 63. tell A.D. 324. (when Constantine had subdued the most potent Enemies of the Church) and comprises the Ten Presecutions. Pergamos, the state of the Church from 324. to A.D. 1242. when the Pope's Legate Amelin, made an end of the Albigensian War, with Trancavel, Bastard of the Earl of Beziers. Thyatira, the State of the Church from 1242. till whole Nations fell off from the Papacy. Sardis, from the rise of the Witnesses to the last Vial. Philadelphia, from the time of the Last Vial, to the fourth Thunder. Laodicea, the State of the Church from the fourth and fifth Thunders, i. e. from the losing of Satan, to the appearing of Christ's coming to Judgement under the sixth Thunder. Now, though I have several reasons why I cannot comply with this Learned Author, as touching the computation of time; yet his Arguments, to prove the State of the Church, from that time to the Confummation of the World, to be represented by the seven Churches of Asia, seem unanswerable As, 1. The title of the Revelation, ver. 1. The Revelation of Jesus Christ— to show unto his Servants things which must shortly come to pass. The Asiatic Churches then were; this Book contains a Revelation of things that were to be. 2.. John's present saluting of the Seven Churches upon his calling this a Book of Prophecies, with this Salutation, Grace be unto you, and Peace from him which is, and which was, and which is to come, manifests as much. 3. The description he gives of Christ, which is, and which was, and which is to come, ver. 4.8, 11. doth intimate that he is treating of what reaches from the beginning of the Church to the latest Ages thereof (even to the coming of Christ, ver. 7.) 4. The preamble into the Vision of the seven Churches, ver. 10. and that of the seven Seals is so like, that it seems they are both of like extent and importance. 5. Else no Reason can be given, 1. Why, after the Spirit had given notice, that this Book is a prophecy of things to come, he should presently start from the title, and intended subject, to write Seven Epistles that have nothing considerable of Prophecy in them; and that he should do this, with as great pomp, and as high a preamble, as when he begins the Prophecy of the Seals, and the opened Book. 2. Why the Epistles should be writ to the Churches of Asia, rather than to the Churches of Europe, and Africa. 3. Why he gives the precedency to this Church rather than that. 4. Why just Seven, neither more, nor less. 5. Why these seven, rather than any others, which might have the very same Virtues and Vices. 6. Why Christ is described holding the Seven Stars in his right hand, in the Epistles to the Churches of Ephesus, and Sardis. 7. Why the Church of Ephesus of all others, should be commended for their trying false Apostles. 8. Why 'tis said to the Church of Smyrna, more than to any other, Be thou faithful nnto Death, and I will give thee a Crown of Life. 9 Why such an Ataxy in the ranging of the Churches, that the two irreprehensible Churches, Smyrna, and Philadelphia, are not joined together; Ephesus, Sardis, and Laodicea against whom there is no complaint of eating things offered to Idols; and than Pergamos and Thy●tira, in which there is. 10. Why Christ, before the Epistle to the Church in Pergamos, is set out by a twoedged Sword; and in the Church of Thyatira, by his feet like fine Brass [as if they burned in the Furnace; for that supplement must be added.] 11. Why Antypas should be named by name (in a Book so full of enigmatical involutions.) 12. Why Christ expresseth a greater disgust against the Church of Laodicea, than that of Sardis, which is said to be quite dead. 13. Why in every Epistle, that phrase is used, I know thy works; which is a thing of small importance in the literal sense; but in the prophetical, it seems on purpose so repeated, to intimate an allusion in Asia, to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was intended to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that Asia may also be significant, as well as the names of the Seven Churches. 14. Why a particular Woman should be taken notice of by name in the Church of Thyatira, more than others. 15. Why the promise of ruling over the Nations, and receiving the Morningstar, should be made to the Church of Thyatira more than others. 16. Why the temptation that was to come upon all the World, should be mentioned rather to the Church in Phyladelphia, than others. 17. Why upon her should be written the Name of the City of God, etc. 18. Why the Church of the Laodiceans should account herself so hugely rich, increased in goods, and to have no want in any thing. 19 Why that phrase, He that hath an ear to hear, let him hear— which our Saviour is found so often to add at the end of his Parables, should be used in every Epistle; they being no Parables, but Epistles sent to each of those Churches in Asia respectively—  
The sum is, the seven Asiatic Churches were Types of the State of the Church (or the Churches of Christ) from that time to the end of all things. There must then all along be Churches to answer to these Types. Sometimes ('tis true) more Pure, Spiritual, Splendid, Visible; sometimes less, as the Types of them represent; but always such as Christ owns for his Churches, and as such walks in the midst of them.  
But further, The State of the Churches as represented in the Book of the Revelation, may be considered under a fourfold period of time.  
I. The time of the Roman-Pagan Empire: That then there were true Churches of Christ, will not be denied. Against them, Satan the great red Dragon, in that Pagan-state, set himself with all the cruelty imaginable, pouring out the blood of Myriad of the Lords faithful Ones. These Churches wrestle with God night and day, in Faith, Prayer, Supplication; and at last the whole State (as a just Judgement of God upon them, for their cruelties exercised upon his Children) passes away, Rev. 6. These Churches, are the Woman clothed with the Sun, having the Moon under her feet, and upon her head a Crown of Twelve Stars, Rev. 12.1.  
II. The time of the prophesying of the Witnesses, which Synchronizes' with the time of the Wildbeast, or Antichrist. That during this time, which is one thousand two hundred and sixty Days, or fourty-two Months (which according to the Grecian account, thirty days to a Month is the same.) There were Gospel-Churches, is evident. For,  
1. The Witnesses themselves are such; therefore called Two Candlesticks, Rev. 11.4. These are the two Olive-Trees, and the two Candlesticks standing before the Lord of the Earth. Candlesticks! Who, or what are they? The Palmoni, wonderful numberer, the interpreter, one of a thousand, shall answer for us (and one would think the interpretation he gives, should pass without question among those who call themselves by his name) Rev. 1.20. The seven Candlesticks which thou sawest, are seven Churches. Object. But why here but two Candlesticks? Answ. The Antichristian apostasy had now so far prevailed, that Christ could own but a few as standing in such a relation unto himself.  
2. During this period, there is a Temple of God, an Altar, and such as Worship therein: which can denote nothing less than a Gospel-Church-state, and Gospel-Worshippers therein; in opposition to the Court without, and Holy City which is given to the Gentiles, (or Antichristians) to tread under foot, Rev. 11.1, 2. And this Temple, etc. is to be measured with a Rod, ver. 1. 'Twill not be altogether impertinent to inquire; what's held forth by the Measuring of the Temple, etc. Five things I humbly conceive the Spirit of the Lord intends by it.  
1. The Churches of Christ that were in a Witness for him, being reduced to more Purity, and Scripture-simplicity than was with them a little before. Through the cunning working of the man of Sin (though then in a Mystery) professors had not a little swerved from Scripture-rule. The body, generality of these are swallowed up in the Antichristian Apostasy; a little remnant are awakened to stand up, as Witnesses for Christ; and they perceiving disorders amongst themselves, reduce all to the Scripture-standard; The only way to heal all the differences amongst Christians, touching Worship at this day.  
2. The paucity of true, sincere Worshippers, so few, that they might easily be Measured.  
3. The difference God makes betwixt Professors; some he curiously Measures, others he deals not so with, as not worth minding, being Virgins, Nullius Pretii, of no reckoning, value.  
4. That the building of the Church is God's work; his measuring-line, not Man's must be stretched over it.  
5. His care to preserve this remnant in that purity, simplicity of Worship, that was according to his Will, and they had attained to, during the whole time of the Antichristian Apostasy, and Prophesying of the Witnesses against it. Measuring in Scripture (sometimes at least) denotes the care, concern of Jehovah for the thing measured.  
III. All the time of Antichrist's rampancy, there are two Witnesses that have Power given them from the Lord (at least till the time of their slaughter) to prophesy against Antichrist; i. e. to stand by the Lord of the whole Earth against him, Rev. 11.3, 4. viz. to take Christ's part against Antichrist; maintain, defend the things of Christ against the encroachments, devices, carnal inventions of Antichrist. Now this man of Sin made not only advances against the Doctrine of the Gospel, but against the oeconomy, order thereof, with respect to Worship, Christ hath his particular Churches with fixed Officers in them (Institutions, Orders, of his own affixed to them) all gathered by the Power of the Spirit, and voluntarily giving up themselves, to the Lord and one another: Pastors, Teachers, chosen by them from amongst themselves, He the Head of them all: Antichrist hath his ecumenical, Universal Church, Officers, Institutions, Ordinances, Foreign, contrary to Christ's: He sets up himself as Head of this Antichristian-Church; gathers into it, by force, violence; rules, governs it, by Canons, Laws of his own. If then Christ hath his Witnesses, and their work be to Witness for him against Antichrist's innovations; they must be found not only pleading against these, (which would be only a negative testimony) but witnessing for the Order, Institutions of Christ; and so consequently be in the practice of these. For it cannot be imagined, that Christ's Witnesses should own that in Principle, and plead for it, which they are themselves out of the practice of. Nay the truth is, this last is that, wherein their witness signally lies.  
IV. That the Woman's flight into the Wilderness▪ Rev. 12.6. and the Witnesses prophesying in Sackcloth, contemporize, is not only generally granted; but 'tis from hence evident, because the time of the Witnesses prophesying in Sackcloth, and the Woman's continuing in the Wilderness, is the same. Rev. 11.3. They shall Prophesy a thousand two hundred and sixty days clothed in sackcloth. Rev. 12.6. And the Woman fled into the Wilderness, where she hath a place prepared of God that they should feed her there one thousand two hundred and threescore days. That she was in the Wilderness in a Church-state waiting upon the Lord, in Institutions, Ordinances of his own appointment, is evident.  
1. She is therefore called the Woman; as the false Church is called the whorish Woman, because of her Antichristian Church-state, Worship, Ordinances.  
2. 'Tis said, They should feed her there. Quest. Who shall feed her there? Answ. Persons appointed by the Lord, and chosen by the Church in this her Wilderness-state shall do it. Quest. How should they feed her? Answ. There's no extraordinary way of feeding pointed at by the Spirit of the Lord; therefore she's to be fed in God's Ordinary way; in her attendment on Institutions of his own appointment for that end.  
So that evidently there were Churches, Church-Institutions, Worship, all the time of the Witnesses prophesying.  
Object. All this may be granted, and yet the continuance of Gospel-Churches not proved; for the Witnesses began not to Prophesy till a few years ago.  
Answ. Though this Objection be very weak, frivolous, the basis upon which it is built, generally exploded by all Reformed Christians, and therefore may seem not worthy our notice: yet resolving not willingly to pass by any thing, that may seem to have the least shadow of Argument in it, against what we are pleading for; and for the sake of some that are (or may be) in danger to be led aside, by such pretensions as these, we shall particularly examine it. Several things are supposed, as the basis upon which this Objection is built, that are evidently false; which being demonstrated to be so, the Objection will presently evaporate into smoke, and vanity. As,  
1. That the two Witnesses spoken of, are two particular Persons.  
2. That they are to come in the last of the last days.  
3. That the time of their Prophecy is but One thousand two hundred, and threescore natural days. Now the Heterodoxy of all this, will presently appear.  
I. As touching the first, 'tis true, Bellarmine the Jesuit, and others, tell us, not only that they are two particular Persons, (whom some of late follow) but also who they are, viz. Enoch and Elias (who they say shall come, and fight against Antichrist in Jerusalem, and there be put to death by him, Bellar. de Rom. Pontif. l. 3. c. 13.): But that they are not, cannot be two particular Persons, is evident.  
1. The Two Witnesses are called, two Candlesticks; which Christ interprets to be Churches (as was said before.)  
2. The Two Witnesses Prophesy, all the Wild Beast's (Antichrist's) Reign, viz. Fourty-two Months, or One thousand two hundred sixty days, viz. prophetic days, i. e. Years, as shall by and by be demonstrated. 'Tis not to be imagined, that any two particular Persons should ever live so long.  
3. During the time of their Prophecy, They torment them that dwell upon the Earth, Rev. 11.10. i e. the Antichristian Kingdom: which 'tis not probable, two particular Persons (especially considering that those which hold this notion, assert also, that the 1260. days, are natural days, or three Years and an half) should do in so short a time.  
4. When they are slain, and lie dead in the street of the great City three days and an half, (natural days as they'll have it) they of the People, and Kindred's, and Tongues, and Nations (viz. the multitude over which Antichrist presides) see their dead bodies, and rejoice over them— Which that they should do, if but two particular persons, and they lie dead for so short a time, is the firstborn of absurdities. 'Tis impossible, within that limit, the persons mentioned should all hear of it, much more come to see it.  
II. That the two Witnesses are to come in the last of the last days, is also an unscriptural-vanity, as is evident.  
1. The two Witnesses Prophesying, and the Gentiles treading under foot the Holy City, contemporize, Rev. 11.2, 3. But the Court which is without the Temple leave out, and measure it not: for it's given unto the Gentiles, and the holy City shall they tread under foot forty and two Months. And I will give Power unto my two Witnesses, and they shall Prophesy 1260 Days clothed in Sackcloth. The forty two Months, according to the Grecian account, are exactly 1260. Days: so long then as the Gentiles tread down the Holy City, so long are the Witnesses to Prophesy. A few things must further be enquired into. 1. Who we are to understand by the Gentiles. 2. What by the Holy City. 3. What their treading under foot the Holy City, means. 4. What space of time the fourty-two Months take up, in which 'tis said, the Gentiles shall tread down the Holy City.  
1. By the Gentiles, we are to understand the Antichristians; particularly the bloody Papists, headed by the Pope [That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man of Sin, that Son of Perdition, that Lawless One, 2. Thes. 2.3, 8.] These are called Gentiles, because, 1. Of their Introduction of Idolatrous Worship practised amongst the Gentiles. I mean not only the Worship of Statues, Idols of Wood, Stone, Brass, Silver, Gold; but the Worship of Heroes, (or Saints) in imitation of the Gentile-Heroes, whom they Worshipped. 2. Of their being actuated by the same Spirit of bloody cruelty, against the Worshippers within the Temple and Altar (or the true Spiritual Worshippers), with which the Gentiles before them were actuated against the Primitive Believers; and actually murdering the true Servants of the Lord, as they did.  
2. The Court without the Temple, and the Holy City (which Type out the same thing) is the Antichristian Church-state, Worship, Worshippers, Orders, Ordinances. The Temple of God, the Altar, and the Worshippers therein, v. 1. are the Gospel-Church-state, with the Worship, and Worshippers thereunto belonging (as hath been proved.) The Court then without the Temple, and the Holy City, to be left out (as a matter of no worth) is the false Church-state, with its Worship and Worshippers.  
3. Their treading under foot the Holy City, denotes.  
1. The numerousness of the Antichristian Worshippers.  
2. Their frequency in their Antichristian Service, as the Phrase is taken, Isa. 1.12. Psal. 121.2. q. d. Measure not the Court—. The false Worship, Worshippers, are so contemptible, vile, they deserve not to be taken notice of: are so numerous, that they cannot well be measured— They throng the City, as if they would tread it under foot at once.  
4. The fourty-two Months cannot possibly denote fourty-two ordinary Months, or One thousand two hundred and sixty natural Days, or three years and an half, for these Reasons.  
1. The Papacy (represented under the notion of the Gentiles—) have been already rampant hundreds of Years; persecuted, murdered, destroyed millions of Saints, for not treading together with them, the Holy City.  
2. As was said, The fortytwo Months, and the One thousand two hundred sixty days are the same: Now, a day for a year is the prophetic reckoning. See Num. 14.34. Ezek. 4.6. So in the prophecy of Daniel, Chap. 8.21, 23. and 9.24. and 12.11, 12▪ And for aught I find in all Prophetic Books, where any signal time is spoken of.  
3. That the Gentiles treading down the Holy City, and the wild Beast, Rev. 13.2, 3. are the same, hath hitherto been taken for granted; and 'tis evident they are so; as from other considerations, so from this, that the same term is given to them both, ver. 5. And Power was given to him fortytwo Months (or One thousand two hundred and sixty Days, as was before intimated.) Now, 'tis impossible, that what is said to be done by, and ascribed to, this wild Beast, should be shut up in so short a period, as three years and an half. For,  
1. He brings the whole world under his subjection, is a dread and terror to them; grows so considerable, that none is able to make War with him, ver. 4, 7. And they Worshipped the Beast, saying, Who is like unto the Beast? Who is able to make War with him.  
2. All the World wonders after the Beast. ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. The Word is very emphatic, denoting honour, reverence, fear of any one, upon the account of some wonderful strange thing done by him. 'Tis translated Judas. 16. The having (men's persons) in admiration. It comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly to observe, reverence, worship, to magnify, have in great esteem. Some read it, He was admired in the whole Earth. The Arabic translates it, The whole Earth wondering, followed the Beast. Which is indeed the sense of the place. q. d. such wonderful things shall be done by the Beast in the sight of the World, that with the greatest admiration, highest approbation and consent, they shall take the Beasts part, list themselves under his standard. The Aethhiopic reads, And the whole Earth wondered, and followed this Beast; to the same purpose.  
3. He makes War with the Saints, and overcomes them, v. 7. Acts that must certainly take up more time than three Years and an half for their production.  
III. Antichrist, who is the same with the Wild Beast, but now mentioned (as is granted by all) was in the womb in the Apostles days; wrought then under ground in a mystery, labouring to come forth; which he at last did, Exalting himself above all that is called God, or worshipped, showing himself that he is God, 2 Thes. 2.4, 7. He more openly showed himself, whilst the Apostle John was yet alive, than he did in Paul's days, John 2.22, 23. and 4.2, 3. So that it's evident, that the Antichrist was in the womb in the Apostles days; and openly discovered himself not long after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that which letted) called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Letter, or he which letteth) 2 Thes. 2.6, 7. was taken out of the way. Various are the sentiments of the Learned touching this Letter. The Learned Brightman makes him to be the sixth head of the Roman Empire: others think him to be the Holy Spirit, who by his signal presence, power with the Primitive believers, kept Antichrist from ascending to that height of dignity, supremacy, he aimed at. Some adjudge it to be the apostasy spoken of, ver. 3. Except there come a falling away first, and that man of Sin be revealed, the Son of Perdition. q. d. The general Apostasy must first be, ere the man of Sin (or Antichrist) openly manifest himself; when that is, he will quickly appear to head it. It's not yet coming, is that which lets his Revelation. The generality take it for the Roman-Pagan-Empire, or Emperor, in his full Power, and Majesty, flourishing, and living at his seat in Rome. Which I humbly conceive is Paul's intendment. For, 1. No reason can be given, why Paul expresses himself in so dark terms; that which letteth this Letter, if the Roman-Pagan-Empire be not intended; but if so, the reason is obvious: They had an opinion, that this Empire was everlasting; to have talked of its removal, would have stirred them up to have persecuted the Saints, as the Enemies of it. Less occasions they many times took so to do. 2. Antichrist's seat was to be Rome, Rev. 17.9. The seven heads are seven Mountains on which the Woman sitteth, i. e. The City built on seven Hills, is Antichrists Seat, viz. Rome, alone famous amongst Historians upon that account. 
Septem urbs alta jugis, toti quae praesidet orbi.   
The Seven-hilled City that governs the World, saith Propertius.  
But take the Letter, or that which Letteth, in either of the forementioned senses, and he hath been actually taken away for above this thousand Years. Immediately upon which Antichrist was revealed; whose time, and the Beast's, are the same; for they themselves are the same. Therefore the fourty-two Months cannot possibly denote fourty-two Ordinary Months, or One thousand two hundred and sixty natural days, viz. Three Years, and a half; but a much longer tract of time.  
By what hath hitherto in this matter been offered, the Judicious Reader will find a plain probation of the main Thesis, we are now in the confirmation of, viz. that the two Witnesses come before the last of the last days. For,  
2. The two Witnesses are expressly said to prophesy One thousand two hundred and sixty Days, i. e. Years, according to the Prophetic reckoning, as we have proved.  
3. The Witnesses Prophesying▪ and the rampancy of the Wildbeast, Rev. 13.2, 3.— take up the same time of forty two Months, or, One thousand two hundred and sixty Days; but it hath been demonstrated, that the term of the Wild Beast is not so short as three Years and an half; therefore the Witnesses Prophesying cannot be thrust into so narrow a compass.  
4. The time of the Witnesses Prophesying, and Antichrists day (after his Revelation) are the same: For Antichrist, and the Wild Beast, Rev. 13. are the same. And the Witnesses Prophesying, and the rampancy of the Wild Beast take up the same time, as hath been proved. That Antichrist hath been revealed in the World for hundreds of Years past, hath also been demonstrated. Therefore the Witnesses Prophesying hath been also thus long, so must have their existence as Prophesying Witnesses before the last of the last Days; Quod erat demonstrandum.  
As touching the third supposition upon which the Objection is built, viz.  
III. That the time of the Witnesses Prophesy; is but for One thousand two hundred and sixty natural days: the contrary hath been, from what hath been said touching the second particular, abundantly evinced; to which add, The Witnesses are to Prophesy all the time of Antichrist (as hath been proved:) The truth is, they are raised up, Spirited by the Lord as witnesses to prophesy against him, and his encroachments upon the Sovereign Authority of Christ. 'tis true, the Papists, that they may clear the Pope of the charge hath been by the Protestants laid against him as the Antichrist, assert, That Antichrist is not yet come; that he is not to come till towards the period of time; to continue, when he comes, but three years, and an half. Thus Bellarmin l. 3. De Pontif. Antichristus debet regnare non nisi tres annos cum medio praecise. Antichristi adventus erit paulo ante finem mundi: continuo post mortem ejus mundus finetur. i e. Antichrist ought to reign but three years, and an half precisely. The coming of Antichrist, shall be a little before the end of the World: By and by, after his death, the World shall terminate.  
Two things in this matter are easily demonstrated.  
1. That Antichrist is long since come.  
I. That the Papal Kingdom is the Antichrist spoken of: which, if plainly from Scripture demonstrated, it undeniably follows, that the time of the witnesses prophecy cannot be shut up within the limits of one Thousand two Hundred and Sixty natural days.  
1. That Antichrist is long since come, is evident; for,  
1. He is Prophesied of, as to come when the Apostasy should break forth, 2. Thes. 2.3. Except there come a falling away first, and that man of sin be revealed: So that evidently upon the coming in of the Apostasy, the man of sin, or Antichrist, is to be revealed. But the Apostack hath been already for several hundreds of years: witness the corruption in doctrine, viz. Justification by Works, Transubstantiation, etc. in Worship, viz. the veneration of Relics, the invocation of Saints, the Worship of the breaden God, Images, etc.  
2. The Mystery of Iniquity wrought (viz. in Order to the bringing forth of the man of Sin) in the Apostles Days, 2 Thes. 2.7. It cannot then be imagined, but his birth was near. What? in the Womb then, and not to be brought forth for hundreds of years after? credat Appella! 'Tis a figment, that the repetition of, is refutation sufficient.  
3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that which letted his Revelation, 2 Thes. 2.6. was long since removed out of the way, as hath been demonstrated. Immediately upon which, he was to be revealed, ver. 8. The truth of this, will more evidently appear in our discussions of the second particular, viz.  
2. That the Papal Kingdom, is THE ANTICHRIST spoken of in the Scripture: Which we shall in a distinct Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully demonstrate.  
The third Period of time mentioned in the Revelation is,  
III. The time of the last Dragon-War: When we have an account also of a Gospel-Church-state; Churches Worshipping God, according to the appointment of Christ. Of this War we have an account, Rev. 12.17. And the Dragon was Wroth with the Woman, and went about to make War with the remnant of her Seed. V.L. And the Dragon was Wroth against the Woman, and went to make War with the rest of her seed. Ar. Therefore that Serpent was wroth against the Woman; and went to wage War with the Seed of the Woman, that was left. Syr. And that Dragon was wroth against the Woman, and went to make War with them, who are the residue of her Seed. Aeth. And this Beast was wroth against this Woman, and went that he might oppugn the rest of her Sons. Much to the same purpose.  
A few things must be considered.  
1. Who is meant by the Dragon. 2. Who by the Woman. 3. Who are the Remnant of her Seed. 4. What this War is. 5. To what Period of time it hath Relation. 6. That in the time of this War, there is a Gospel-Church-state of the appointment of Christ, to which Saints are found in Conformity.  
I. As touching the first, by the Dragon we are to understand the Devil. So the Spirit interprets, ver. 9 And the great Dragon was cast out, that Old Serpent called the Devil, and Satan. So also, Rev. 20.2. So called upon the account of his, 1. Sublety. 2. Malice, Enmity against mankind, especially the Saints. 3. Cruelty, in devouring, swallowing them up. 4. Strength, Power to put in Execution (by Divine sufferance) his enmity against them. But yet the Devil as acting not in the Roman-Pagan-state, but in the Antichristian; wherein he most evidently displays his enmity, bloody cruelty, subtlety, and Power. Now this seems to be very evident. For this Dragon is said to have Seven Heads, and Ten Horns, and Ten Crowns upon his Heads. The Seven Heads are interpreted, Rev. 17.9, 10. not only to be Seven Mountains, but also Seven Kings, or seven sorts of Government; whereof five were fallen, when John writ, viz. Kings, Consuls, Tribunes, Decemvirs, Dictator's; and one than was, viz. Pagan-Emperours; and the Seventh was not yet come, viz. Christian Emperors; amongst whom springs Antichrist, who is said to be the Eighth and yet of the Seventh, ver. 11. So then during the time of the Roman-Pagan-Emperors, the Dragon had but Six Heads; therefore by the Dragon we are not to understanding the Devil as acting in that state, but in the Antichristian, when he had his Seven Heads complete. The Ten Horns are also interpreted, Rev. 17.12. to be Ten Kings which had at that time of John's writing, received no Kingdom: They respect a time when the Roman-Empire should be divided into Ten Kingdoms, which was not while the Empire was Pagan, but under the Seventh Head, about the Year Four Hundred fifty six. To which add that John doth painly enough intimate, that these Ten Horns did not appertain to the Sixth Head that then was, or the Roman-Pagan-Empire, but to the Seventh, which was to come; for though he tells us, they were Ten Kings, yet he adds, that they had received no Kingdom at that time; i. e. they were Kings not actually, but only in the purpose of God, to be produced as such under the Seventh Head, or Roman-Christian-Empire. Besides, the Beast with Seven Heads, and Ten Horns, is expressly said to carry the Whore, or Antichristian-Church, Rev. 17.3. From all which its most clear, that the Dragon with Seven Heads, and Ten Horns, is to be understood the Devil, as acting not in the Roman-Pagan, but Christian (or rather Antichristian) State.  
2. By the Woman, we are to understand the Churches of Christ: So called upon the account of their visible espousal to him, or giving up themselves to him as their Lord, and Husband; owning his despotic Authority, in their professed Subjection to all his Institutions. This seems evident. Because,  
1. By Woman in the first verse, is meant the Churches of Christ (as is generally granted) the Primitive Churches, say most; the Churches of Christ, as appearing in a latter-day-glory, say others: And as the Woman was at first called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is the Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isha Woman, because she was of him: So are the Churches of Christ called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hashulammith, Shulamitesse, or Salomona, or she that is peaceable, of him who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheloma, Cant. 6.12.  
2. These are frequently, as is already proved, called the Bride, the Wife of Christ, said to be betrothed, espoused to him: He is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish, Lord, Husband.  
3. The Woman (as related to Christ) is in the Book of the Revelation, set in opposition to the Whore, or Mother of Harlots, Rev. 17. Now she types out the false Churches: therefore by the Woman we are to understand the true Churches of Christ.  
3. By the remnant of the Woman's Seed, some understand such as were brought forth by her in the Wilderness, or particular members of the Church (as others) who by reason of the iniquity of the times, cannot come together to Worship God in the Solemn Assemblies openly, as formerly, yet separately and apart, they do worship him. Now there are several things that I humbly conceive lie in the way of these interpretations.  
I. This War is not in, but out of the Wilderness: For into the Wilderness the Dragon could not, it seems, pursue her. Therefore he casts a Flood of Water out of his mouth, to swallow her up, but with little Success, for the Earth helps her, opens her mouth and swallows up the Flood, Rev. 12.15, 16. Besides, he would (if he could) have attaqu't the Mother in the Wilderness, as well as the Children brought forth by her there; whereas this is a particular War against the remnant of her seed. Nor,  
2. Can I see, how their Worshipping severally, and a part, is consistent with the Characters given of the remnant of the Woman's seed, ver. 17. who are expressly said to Keep the Commandments of God, and to have the Testimony of Jesus Christ. Nor,  
3. Would Satan have looked upon them in their divided State, to be so considerable, as to go about to make so formal a War against them, as is intimated: could he disunite, break, dissipate, scatter the Disciples of Christ, he would think he had done his work; at least so far, that he might pick them up by degrees, as he saw meet; and not put himself to the cost and trouble [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of raising a War against them. Little do some think, how much they serve Satan, by driving on a design of scattering the Saints, and calling them off their Church-Assemblies: A work he hath been attempting by various artifices, and methods, ever since Christ had his Churches in the World; but hitherto without success.  
This matter than must farther be considered. By the seed of the Woman (in the first Scripture-Notion of that expression) we are to understand the Messiah, Christ, Gen. 3.15. Here it hath respect to the Saints, begotten by the Word, and Spirit of Jesus: called the seed of the Woman, because born in the midst of the Churches of Christ, before that their flight into the Wilderness, mentioned, v. 14. As also because like her, of the same nature, spirit, temper, walking in the same footsteps, owning the same Principles, Doctrine, practising the same Worship, found in the observation of the same Institutions, Ordinances, with her. By the remnant then of her seed, we are to understand, such as remain behind her, when she flies into the Wilderness, go not with her thither. The Wilderness points out a state of secrecy, retirement, and so safety: The Woman (i. e. the body of the Churches) Flies into the Wilderness from the face of the Serpent, Worships in holes, corners; whilst this remnant keep on in their visible owning the Ways, Ordinances, Institutions of Christ as formerly. Who (with submission I speak it) I conceive to be most strictly the Witnesses in their last testimony to Jesus.  
4. As touching the fourth and fifth particular, what this War is, and to what period of time it hath relation; It seems (at least to me) evident from what hath been already offered, that 'tis the last advance of the Dragon, or Devil, acting in the Papal-Antichristian-Wilde-Beast, ascending out of the bottomless Pit (or coming forth in more than ordinary malice, fury) against the two Witnesses, or such of the Woman's seed, who shall at this time most strictly have the Spirit of Prophecy with them; and so bear up for a season, in a testimony for Christ against him; the issue whereof, shall be their slaughter, or the driving them off that public testimony they are bearing, into the Wilderness, whether the Woman, or the body of the Churches was before fled. And this seems more than Probable. Because,  
1. Though here's mention of the Dragons going about to make War with the remnant of the Woman's seed; yet there's no intimation of the least execution, as to any corporeal slaughter he makes upon them: but they seem rather (with respect to that) in as great safety as the Woman that before was fled into the Wilderness: In answer to which, the slaughter of the Witnesses is not, cannot be a corporeal slaughter, as amongst others is most evident from this single consideration: viz. Such as their slaughter is, such will their Resurrection be; if their slaughter be corporeal, their Resurrection must be so: But their Resurrection is not, cannot be a corporeal Resurrection; because it crosses the Scripture, 1 Cor. 15.23. Every one in his own order, Christ the first-fruits, afterwards those that are Christ's at his coming: clearly asserting, that the Saints rise not till the personal coming of Christ: But now the Witnesses rise before; as is granted by all.  
2. After this advance of the Dragon, you hear no more of this remnant of the Woman's seed, till the great Randezvouz upon Mount Zion, Rev. 14.1. Where they are the risen Witnesses, represented under the notion of One Hundred forty and four Thousand, with their father's name upon their foreheads— going forth under the conduct of the Lamb, to execute the Judgements written against Antichrist, ver. 7.8, 9, 10, 11, 12. to the end. And no wonder, for all this while, viz. from the time of their slaughter, to the time of their rise, they lie Dead, as to any public visible witness for Christ; which formerly they bear, till the Spirit of Life, from God, reenters into them; and they stand upon their feet—.  
3. This War against the remnant of the Woman's seed, is much about the same time with her second flight into the Wilderness, ver. 14. That that flight of the Woman into the Wilderness is a second flight, is evident. For,  
1. She is represented, ver. 10, 12. as coming out of it with Triumph, Shouting, having greatned confidence, that she should never return thither again; for she sings, ver. 10. Now is come Salvation, and Strength, and the Kingdom of our God, and the Power of his Christ.  
2. The Wilderness whether she flies, is called HER PLACE, ver. 14. viz. with respect to what's said, ver. 6. with relation to her first flying thither. And the Woman fled into the Wilderness, where she hath a place prepared of God. Into this place, which is now called, her place, because before prepared for her of God, doth she now fly. Now that second flight of the Woman into the Wilderness, is exactly the same with the time of the Witnesses lying dead; She is nourished for a time, times, and half a time, from the face of the Serpent: So the Witnesses lie dead a time [one Year] time's [two Years] and half a time [half a Year] viz. Three Years and a half which is congruous to the Scripture-Notion of time, or times, Dan. 4.23, 25.  
VI That in the time of this War, there is a Gospel-Church-state, is evident. For,  
1. There's the Woman, i. e. the Saints in Church-Communion Worshipping God in the ways of Christ's Institution (for upon this account she's called the Woman, Bride of Christ, as hath been proved) fled into the Wilderness, just (as 'twere) upon its commencement.  
2. The Remnant of the Woman's seed which keep the Commandments of God, ver. 17. If by the Commandments of God, we understand the Commandments of God the Father, or of Jesus Christ, it comes all to one. For one great Commandment of the Father to the Sons of Men, is to hear Christ, Deut. 18.18, 19 And on the Holy Mount, a voice is heard to the same purpose, Mat. 17.5. And Christ tells us, that those that have heard, and learned of the Father, come to him; viz. to be instucted by him, John 6.45. And he that hears him, i. e. obey's, subjects to him, his in-doctrinations, teachings, hears the Father.  
3. They are also said to have the Testimony of Jesus. i e.  
1. Negatively, they hold not to the Decrees, Canons, Laws, Institutions of Pope, Councils, Fathers, etc. They abhor to comply with any Antichristian Superstitions, Worship, Orders, Ordinances: would they have done so, the Devil had never gone about to make War against them. The Spirit testifyes of them, that they were not defiled with Woman, Rev. 14.4. i e. with none of the Idolatries, Superstitions, Fornications of the great Whore, or any of her Daughters.  
2. Positively, they do visibly own Jesus Christ, in all his Offices, Laws, Institutions; nor will they be persuaded to leave them, or cease to conform to them whatever it cost them. The Lord testifies of them in their risen-state, that they are Virgins, Rev. 14.4. i e. chaste to Christ, faithful to his Institutions.  
And thus much touching the Third Period of time, in which its evident, there are Churches of the institution of Christ. That there are so,  
4. At the Witnesses rise, and all along the pouring out of the Vials, is very evident by the same Book of the Revelation: By the way I would modestly give my Judgement touching Two things.  
I. That the risen-Witnesses, and the Vial-Angels, contemporize. This seems evident. For,  
1. The time of the Witnesses Prophesying, is a time of Mourning to them, being in their Sack-cloth-state, and for the most part the time of Antichrist. rampancy: but at the time of their rise, the scene begins to alter; and the Vengeance of God falls so fearfully upon the Antichristians, that the tenth part of the City falls; or one of the Ten Kingdoms totally draws off from Antichrist, and is brought into subjection to Christ: The time of the beginning of the pouring out of the Vials, is a time of Mourning to the Antichristians: for the Vials are Vials of the Pure Wrath of God Almighty poured forth in his Authority, and by his Appointment, upon them.  
2. From the Witnesses rise, the destruction of the Kingdom of the Beast, or of Antichrist goes on, till he be wholly destroyed, and the Kingdoms become the Lords, Rev. 11.14, 15, 16, 17, 18. The same fate befalls the Antichristians under the pouring forth of the Vials: their Kingdom is gradually wasted, consumed, till it cease to be, Rev. 16 from first to last. But this is not a place fully to prosecute this matter.  
II. That there are none of the Vials yet poured forth: These few things (amongst others) which must not now be mentioned) lead me captive to the belief of this Assertion.  
1. The Witnesses, I humbly conceive, are not yet risen, 'tis to be feared not yet slain. Now the risen-witnesses, and Vial-Angels synchronizing, they not being risen, these have not poured forth one Vial.  
2. We have not yet seen the preparatory work, to the pouring forth of the Vials mentioned, Rev. 15.  
3. The subject of the Vials are the persons, or things of Antichrist. The Vials being Vials of pure Wrath; on whatever persons, or things, they fall, they totally consume them; so, as that they shall never stand up, or exist more. What of the Persons, things of Antichrist have been thus removed, destroyed; Are they not all in their splendour, height, glory at this day?  
4. The Vial-Angels, and the Stone-smiting, Dan. 2. synchronize: the effects of the one, and the other, are the same; viz. the total destruction of Antichrist, and introduction, exaltment, of the Kingdom of the Lord Jesus. But the Stone hath yet not begun to smite; for when it begins so to do, it shall never cease, till the Image be wholly destroyed; and it (the Stone) become a great Mountain filling the whole Earth, Dan. 2.34, 35. Therefore none of the Vials are yet poured out. But of this matter we must not now speak at large.  
That there are particular Churches upon the rise of the Witnesses, and the pouring out of the Vials, will receive a speedy dispatch.  
1. Now the Witnesses (which we have proved to be particular Churches) stand upon their feet—. Begin openly, with their wont, and perhaps, greater courage and boldness to assert, and give Witness to the Ways, and Institutions of Christ; which all the time of their Prophesying, they were publicly, and in the time of their slaughter, they were privately found in the practice of, Rev. 11.11.  
2. Now the Woman that had fled into the Wilderness, and was nourished there all the time of the Witnesses slaughter, comes out from thence, and shows herself as the true Loyal Spouse of Christ, in her visible subjection to him; in all his glorious Institutions, and Appointments. To which time, that prophecy seems to have respect, Cant. 8.5.  
3. Now the Temple, of the Tabernacle of the Testimony in Heaven is opened, Rev. 15.5. A few things must be enquired into.  
1. What we are to understand by the Temple.  
2. Why 'tis called, The Temple of the Tabernacle of the Testimony.  
3. In what sense it's said, to be opened.  
1. By the Temple, we are to understand the Gospel-Church-state, the Churches, Ordinances, Institutions of CHRIST: which hath been before proved, are represented under that notion, with the Reasons thereof.  
2. 'Tis called, The Temple of the Tabernacle of the Testimony; because the presence of God, his Laws, Statutes, Ordinances, were with them, amongst them, in a special peculiar manner. The Tabernacle of Old was a Type of his special presence with his people then, Exod. 25.8. and 29.45, 46. Levit. 26.11, 12. Therefore God is said to dwell in the Tabernacle; it's called his Habitation, 2 Sam. 15.25. There he promised to meet with, and speak to his People, Exod. 29.42, 43. This Tabernacle is called, the Tabernacle of Testimony, Exod. 38.21. Acts 7.44. because in it was the Ark, wherein was the Law, or Testimony. 'Twas at last brought into the Temple at Jerusalem, 1 Chron. 8.4.— 2 Chron. 5.5. This here is said to be in Heaven (or appertaining to the Gospel-Ministration) perhaps on purpose to obviate any mistake, the Jews might have of the restitution of their Temple-Worship; q. d. Though I speak of the Temple of the Tabernacle of Testimony; don't think, that I intent that which was built, by Moses, Solomon, and that your Old-Worship thereto affixed, shall be restored; no, I am treating of another kind of Temple, under another Ministration, viz. an Heavenly, which he that speaks from Heaven hath introduced. To which appertains the Testimony, Laws, Institutions, he hath given forth; wherein he hath promised to meet his People, bless them, fill them with his Company, Presence, Glory.  
3. By the Opening of the Temple of the Tabernacle in Heaven, we are not to understand, the introduction of a New-Gospel-Ministration: The vanity, emptiness, ridicule of such an interpretation is from hence manifest; that John saith not, that there shall be a New-Temple built; but only, that the Temple shall be opened, i. e. the Old Temple of the Tabernacle that was standing all the times of the Pagan-Antichristian persecutions. And this very Scripture is of itself evidence sufficient, that at least all the times of Antichrist, there was an abiding Temple, or Gospel-Church-state, Worship, Worshippers therein. For at the rise of Antichrist we find a Temple, Rev. 11.1. and now at the going forth of the Vial-Angels, this very Temple is opened: not the least tittle, syllable, of the constituting a new one; but the opening the old. The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build; no, nor so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to restore, or repair; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to open that which was already built, and sufficiently beautified by the Lord. The words are perhaps an allusion to 2 Chron. 28.24. & 29.3. The first Scripture tells us, that Ahaz had shut up the doors of the House of the Lord; the latter, that good Hezekiah opened them▪ 'Twas the same House, the same doors (not others) that was shut up and opened. The meaning is, Gospel-Churches that a little before were Worshipping more retiredly, privately, are now again brought to public view; returned from their Wilderness, retired-state, to an open profession, owning of the Laws, Ways of JESUS.  
4. The Vial-Angels come out of this Temple thus opened, Rev. 15.6. For they are some of the most Spiritual, principal of the Temple-Worshippers (or members of these Churches) as is evident from their Priestly-array, they are clothed in pure and White-linnen, having their breasts girded with Golden-Girdles: The attire of the Priests, Exod. 28.6, 8. Temple-Worshippers are a Royal Priesthood, 1 Pet. 2.9.  
5. During the whole time of the pouring out of the Vials (at the close of which, as is generally granted, Christ comes) we find the continuance of this Temple, ver 8. And the Temple was filled with Smoke from the Glory of God, and from his Power, (i. e. there was a more than ordinary presence of God, with these Temple-Worshippers) and no man was able to enter into the Temple (viz. to interrupt, disturb the Worshippers there, as formerly they had done) till the seven Plagues of the seven-Angels were fulfilled, (i. e. till they were all poured out) Antichrist by them perfectly destroyed, the Glorious Kingdom of our LORD and SAVIOUR introduced.    

CHAP. V.  
Gospel-Churches part of that Ministration set on foot by Christ: The whole of that Ministration permanent, to continue to the end of the World. Mat. 28.19, 20. 1 Cor. 11.26. Explained. An Objection Answered. 1 Tim. 6.13, 14. Explained. Heb. 1.1, 2. Considered, opened. The Excellency of the discovery God the Father made of his Will by his Son, above all other discoveries he had before made: nothing new to be added to it. Dan. 9.24. Explained. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who. Vision, and Prophesy what it is. The sealing it up, what it imports. There's no ground left for any New-Ministration, or any alteration in that set on foot by Christ. The reasons of the alteration of the Old Testament-Ministration, with the Institutions thereto belonging. The Gospel-Ministration, Ordinances, must continue, except a greater than Christ come.  

Demonstration. V.  
THe Gospel-Church-state, with the Church's Institutions, Ordinances thereunto belonging, is part of that Ministration, that was set on foot by the Lord Jesus, when he Tabernacled amongst men; as hath already been demonstrated. Now the whole of that Ministration that was then set on foot by him, is permanent, and inviolably to be observed to the end of the World. To the proof of which, we now address ourselves.  
I. Christ himself seems to intimate as much, when he gives commission to the Apostles, to go forth to preach the Gospel, teaching them who shall be converted by their Ministry to observe his whole charge, Mat. 28.19, 20. Go ye therefore, and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Spirit: Teaching them to observe all things whatever I have commanded you; and lo, I am with you always, even unto the end of the World. Two things are plainly asserted. 1. That whatever Christ gave them in charge to communicate to others, was to be observed and kept by them to the end of the World. 2. That the Lord Jesus Christ would all along communicate his presence, to such as should, to that great period of time, be found in the observance of what he commanded.  
II. The great Apostle of the Gentiles, who also had seen the Lord, and conversed with him, when he was caught up into the third Heavens, expressly asserts concerning one part of this Gospel-Ministration, or one great Ordinance appertaining thereunto, (and such an one as none can regularly be found in the practice of, but such as are in a Church-state, Act. 2.42.) viz. The Ordinance of Breaking Bread, that it was to continue to the coming of our Lord, 1 Cor. 11.26. For as often as ye eat this Bread, and drink this Cup, ye do show forth the Lords death until he come. Christ commanded his Disciples a little before he was offered up a Sacrifice for them, to be found in this practice, Luke 22.19, 20.— This do in remembrance of me. And afterwards charges them as they love him, to be found in the observance of it (as of other his Commandments) John 14.15. If ye love me, keep my Commandments. Tells them it's an argument of their love, and true friendship to him so to do, John 14.21, 23. and 15.14. Ye are my Friends, if ye do whatsoever I command you. Which saith our Apostle, we are to do till our Lord comes.  
Object. 1. But we witness the Lord already come to us: therefore we are no longer to be under the observation of it.  
Answ. And thus some in the Apostles days, were wont to talk, that they had experienced the Resurrection, 'twas to them past already; so endeavouring to evert the great Doctrine of the Gospel, the Resurrection from the Dead. Against whom he smartly disputes, 1 Cor. 15.  
But in what sense it is, that any pretend, that Christ is already come, must be a little considered.  
1. He is come in Spirit, Power, say some. Answ. And so he was before the writing of this Epistle: yea, before any one particular Church was gathered by the Apostles. Never such a coming of Christ in Spirit and Power, as was that in the day of Pentecost, Act. 2. Every believer, 'tis true, witnesses his coming to him in Spirit, Power, Quickening; Raising him from the death of Sin, to the life of Righteousness, Sanctifying, Cleansing him; which, whoever doth not, whatever his profession is, or by what name soever he is called, he is not a Believer: but in this sense, he was already come to these Corinthians, before Paul writ this Epistle to them. He owns them for a Church of God, affirms that they were Sanctified in Christ Jesus, called to be Saints, that the grace of God was given them by Christ Jesus; that in every thing they were enriched by him, in all utterance, and in all knowledge, that the testimony of Christ was confirmed in them; so that they came behind in no Spiritural gift; that they were called unto the fellowship of his Son Jesus Christ, 1 Cor. 2.4, 5, 6, 7, 9 with much more that might be mentioned, evidently declaring, that Christ was in Spirit, Power, already come to them; yet the Apostle speaks of another coming, till which, the Saints are to be found in the practice of this institution; which coming also, these Corinthians waited for, 1 Cor. 1.7. Waiting for the coming of our Lord Jesus Christ.  
Object. 2. He is come already to some in person; say others, there's therefore an end of this Institution, the whole Ministration.  
Answ. But the coming of Christ in a corner, is not the coming the Apostle here speaks of—. 'Tis an unscriptural, anti-scriptural notion (as hath been demonstrated); but that coming which the Corinthians, with all the Saints ever since his departure, have been waiting for, viz. his Glorious, Visible coming in the Clouds of Heaven, when every eye shall see him.  
III. The same Apostle most solemnly charges his beloved Son Timothy, to keep the Commandment without spot, to the coming of our Lord Jesus Christ. 1 Tim. 6.13, 14. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this Commandment without spot— till the appearing of our Lord Jesus Christ. What's meant by Commandment? Answer, The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That you keep the Commandment. So the Ar. Syr. V.L. render it; His Commandment, so the Aeth. reads it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Commandment, for the Commandments; so Piscator renders it, Vt serves haec mandata, that thou keep these Commandments, viz. the Commandments he had, as the Apostle of Jesus Christ, communicated to Timothy from Christ. These Believers were to observe, keep, till the appearing of Christ Jesus. If the words be strictly adhered to, and there be no enallage of the number allowed, it comes to the same purpose. For 'twill not I presume, be denied, that by Commandment we are not to understand any Commandment given forth by Paul's private Spirit; but the Commandment of Christ through him. Now of all Christ's Commandments, there's the same reason, our reception, owning of, obedience to any one, is grounded upon his Sovereign Authority: If I may reject one, I may reject all; and if I am bound to attend to, obey one, I am bound to attend to, obey all. For 'tis the same Lawgiver, that hath given them all forth. Besides, the Apostle in this Epistle, Chap. 5.21. charges him before God, and the Lord Jesus Christ, and the Elect Angels, that he observe the things delivered to him, without preferring one before another: which seems to be the Commandment, he thus solemnly charges him in the words under consideration, to keep without spot, and unblameable to the coming of Christ. The plain meaning is, the Apostle writes this Epstle to Timothy, on purpose to instruct him how to behave himself in the Church of God, Chap. 3.15. He had given him sundry directions touching the Officers to be chosen in the Church, Chap. 3. Speaks of the Apostasy from the Doctrine, and Worship of the Gospel that should be in an after-day, Chap. 4. (of which also he had treated in his second Epistle to the Thessalonians, Chap. 2.) would have him put the Brethren in remembrance of these things, Chap. 4.6. charges him to give attendance to the work of the Ministry, to which he was called; to take heed to the Doctrine, relating to Faith, and Church-order, which was delivered to him, Chap. 4.14, 16. which he calls that which was committed to his trust, which he commands him to keep, Chap. 6.20. yea, to command and teach to others, Chap. 4.10. And having charged him to observe all these things without partiality, Chap. 5.21. he in this place most solemnly commands him to keep that Commandment of his. The sum is, 1. Whatever the Apostle had charged upon Timothy, relating to the Doctrine and Worship of the Gospel; to the Church, and the Institutions thereof; he was not only to observe himself, but to command others also to do so. 2. That these Orders, Institutions, Ordinances, were to continue to the next Glorious Personal coming of our Lord Jesus, and the Saints in their several Generations, are till then, to be found in the conscientious observance, and practice of them; whence it necessarily follows, that the Ministration introduced by Christ (which for the most part consists in what we have but now instanced in) must continue till that day.  
IV. Our Apostle give us a farther, and most ample demonstration of the Truth pleaded for, Heb. 1.1, 2. God who at sundry times, and in divers manners spoke in times passed to the Fathers, hath in these last days spoken unto us by his Son. The last days, are the last days of the Judaic Church-state, the whole oeconomy; all the Laws, Statutes, Orders, Institutions thereunto appertaining. God hath spoken— i. e. God the Father hath done so by his Son, in his personal Ministry, when he tabernacled amongst men. The design of the Apostle in the words under consideration it's obvious, is to give the Gospel-Ministration a preferrence above all that went before it. And this he doth especially two ways.  
1. The discoveries God made of his Will to the Fathers in times past, he made by the Prophets: but the discovery of his Will in the Gospel-Ministration, is by his Son. Now though 'tis true, the Prophets were worthy, excellent, glorious ones; yet they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere men; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Adam: The Son of God, the Mediator of the New-Covenant (by whom the Father spoke, when he dwelled amongst us) is fair, fair above them all, Psal. 45. Transcends them all in Beauty, Excellency, Authority, Glory, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Son, that wellbeloved Son of the Father in whom he was well pleased.  
2. All the discoveries that were before, were but partial, gradual. He gave a hint to Adam, to Noah; spoke more plainly to Abraham, Isaac, Jacob, Gen. 12.1, 2, 3, 4. Chap. 15.11, 12. and 17.1, 2. and 26.24. Chap. 49. Afterward to Moses in giving the Law, and erection of the Judaick-Church; when there was such a discovery of the mind of God, that looked like so perfect a model, that nothing further was to be expected; yet he afterward spoke by David, the Prophets, Ezra, etc. but now by his Son, he hath made a perfect, and full discovery of his Mind, and Will; so as nothing more, nothing new, nothing beyond it is to be expected. That such a discovery should be made by him, was before Prophesied of him, Dan. 9.24. Seventy Weeks are determined upon the People— to finish the transgression— to seal up the Vision, and Prophesy, and to anoint the most Holy. That 'tis a Prophecy of Christ, is generally acknowledged by both Christians, and Jews. Nachmanides tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Holy of Holies (or the most Holy, as we translate) is the Messiah, who is sanctified from amongst the Sons of David. The work he was to do when he came in the World, is amply deciphered, viz. to Finish transgression, to make an end of Sins, to make reconciliation for iniquities, and to bring in everlasting Righteousness, and to seal up the Vision, and Prophesy. This last is, what we are at present concerned to take notice of. Two things must be enquired into.  
1. What's meant by Vision, and Prophesy.  
2. In what sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holyes, or the Holiness of Holinesses, the Messiah, CHRIST, sealed up the Vision, and Prophesy.  
1. Touching the first, by Vision and Prophecy, we are to understand, all the ways of discovery of the mind and Will of God, he was pleased to make use of for the instruction of the Judaick-Church therein.  
2. As to the second, Christ sealed the Vision and Prophecy, by finishing, perfecting it, so as no more was, or needed to be added thereunto, as to the making the discovery of the Fathers will complete. So the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatham (translated seal) signifies, Ezek. 28, 12. Thou sealest up the Sum: Vatablus, and the Tigurine render it, Tues omnibus numeris absolutum exemplar; Thou art in all respects a perfect example. And to the same purpose, Castalion. The Syriack renders it, by a word that signifies as to Seal, so to complete, make perfect; and the Arabic, by a word, that signifies to make an end of speaking. When a man hath writ the whole of his mind he intends to communicate in his letter, he seals it up. The meaning is, God had divers ways, and manners, in days past, revealed his Will to the Church; at last he sent his Son, as the great and last Prophet, who fully, perfectly discovers his mind to her; so that a further Instruction there needs not, nor is there to be expected. But,  
V. There's no ground left for any New-Ministration, or any Alteration in that set on foot by Christ. The reasons of the alteration of the Old-Testament-Ministration, with the Institutions, Ordinances thereunto appertaining, may be reduced to a twofold-head.  
1. They all pointed at, had respect to the Messiah, Christ, to come, Rom. 10.4. Christ is the end of the Law. This the Apostle asserts to be the ground of its abolition, Heb. 10.1, 9  
2. Christ was to come during its continuance, as Lord over his own House, with more ample Power, and Authority than any that went before him, Heb. 1.1, 2, 3. & 3.5, 6. He had then Power, Authority, to confirm, remove, abolish as he pleased; and none could say unto him in this matter, What dost thou? But neither of these can be supposed as the ground of altering, discontinuing the Ministration set on foot by Christ. He was then already come, tabernacled among men: and come he was, as the great Prophet, Lord, King, of the Church; and as such, giveth forth Laws for them to subject, conform to.  
VI The Gospel-Ministration, Institutions, must continue, except a greater than Christ come. The Law was given forth by Moses, it continued thousands of Years; and notwithstanding the degeneracy, corruption that was amongst the People, none could put a period to it; the Church was bound to the observation of it, to the coming of Christ, Mal. 4.4. with Deut. 34.10. and that upon this foot of account; because till Christ, none rose up greater than he. Therefore Paul going about to demonstrate to the Jews the abolition of the Mosaic Ministration, lays the Foundation of his discourse in the supereminent Authority of the Lord Jesus. 'Tis true, the Law was most solemnly given forth by the Ministration of Angels in the hands of Moses, but Christ is above Angels, Heb. 1.4. and 2.2. above Moses, chap. 3.3. Is there any greater, superior to Christ? If not (as most certain it is there is not; to assert it, is the height of Antichristianism, 'tis blasphemy against the Son) than the Ministration instituted by him, must of necessity continue till he come to put a period to it. For it must be a greater, and superior, that can abolish or alter what is established.    

CHAP. VI  
The end for which Christ Instituted the Gospel-Church-state, Churches, Ordinances, the same; and will continue so to the time of the consummation of all things. The particular ends instanced in. Sanctifying the Name of the Lord in Worship, what it is. A solemn, public, avowed, owning, subjection to Christ, setting forth the Lords honour, publishing his praises. Eph. 3.21. Explained. Saints mutual edification, growth. The confirmation of their mutual Love to each other. Are some of the ends for which Christ instituted Gospel-Churches, Ordinances, demonstrated.  

Demonstration. VI  
THE end for which, the Lord Jesus established the Gospel-Church-state, Gospel-Churches, Institutions, Ordinances, is the same that ever 'twas, and will continue so to be till the time of the consummation of all things. Whence its continuation necessarily follows. Let's a little consider what were the ends for which God from the beginning, instituted a Church-state in the World. Amongst others that perhaps might be mentioned, these are the chief.  
I. The Sanctification of his name therein, Leu. 10.3. This is that which the Lord hath said, I will be Sanctified in all those that draw nigh to me—. 'Tis of the solemn Worship of God in that Church-state he is there speaking: In particular, touching that Institution of sacrificeing to the Lord. The sanctification of his name therein, is asserted to be one great end of the Lord in that institution: a failure wherein cost Nadab, and Abihu dear; they thereby provoked the Lord, and he broke forth in his fury against them, and slew them before the People. This also is asserted to be the end of the Gospel-Church-state, Gospel-Institutions, Heb. 12.28, 29. Wherefore we receiving a Kingdom which cannot be shaken, let us have grace whereby we may serve God, acceptably with REVERENCE, and GODLY FEAR, for our God is a consuming Fire. By the Kingdom which cannot be shaken, we have already demonstrated, is meant the Gospel-Church-state, therein they were to serve God acceptably, with reverence, and Godly fear, i. e. they were to sanctify his name in their attendment on him in the Institutions appertaining thereunto; which if they neglect to do, they may expect to find the Lord, as Nadab, and Abihu did, a consuming fire to them. Before we come to a full Conclusion of this matter, 'twill not be altogether impertinent or unprofitable to remark what it is to sanctify the Name of the Lord in Solemn-Gospel-Worship. In order whereunto there must be,  
1. A single respect to, a Holy reverence of God's Sovereign Authority in its appointment. The Laws, Edicts of men, have no place here. Should we be found in the practice of what God commands, and therein have no regard to his Commandment, Authority; but the Commandments, Injunctions of men, we sanctify not his name therein. The Authority of God instituting it, is laid as the Foundation of, and motive to all our Worship, Deut. 6.4, 5, 6, 7. and 28.58. Mat. 28.18, 19, 20. Heb. 3.4, 5, 6. What's bottomed merely upon the wills, laws of men, is not the Worship of God; 'tis Superstitious, Idolatrous, Vain, Empty, good for nothing; that which the Soul of the Lord loathes, abhors; it provokes him to Jealousy, whatever outward splendour, beauty, show of Devotion it may seem to have in it. How great a part of the Worship of the Papacy is hereby discarded, is known: It being solely built upon the Authority of Popes, Councils, Fathers, Traditions, Laws, Edicts of Men; totally foreign, contrary to Jehovah's Law.  
2. There must be also Faith in the Promises of God annexed to the observance of these Institutions. That there are special promises of Favour, Grace, Kindness to such as Conscientiously attend upon him herein, shall afterwards be demonstrated. Faith is required with respect to these Promises: He that comes unto God (draws nigh to him in Gospel-Institutions) must believe that he is, and that he is a rewarder of them that diligently seek him. Heb. 11.6.  
3. There must be a Holy, Awful regard unto his special Presence in them. He walks in the midst of his Golden Candlesticks, Rev. 1.13. dwells in his Churches, 2 Cor. 6.16. 'Tis true, he fills Heaven, and Earth, with his presence, is indistant to no creature, the vilest of Men, or Devils; but he hath promised a more special Presence with his Children, as they are attending him in his own appointments, for their further enlightening, quickening, comfort, strengthening, growth, increasment in the Grace of God, Mat. 18.20. If persons attend on Divine Institutions, and realize not the special presence of the Lord there; no wonder if they are carnal, formal, dead, lifeless in them, meet with no feeling of his Power, sights of his Glory—.  
4. There must be an attendment to the due order, in which the Lord will have all managed. A failure herein, caused the Lord of old to make a breach upon Vzzah (he smote him, slew him, when they were about to bring the Ark from Kirjath-jearim, 1 Chron. 13.11.) 1 Chron. 15.13. The Lord our God made a breach upon us for that we sought him not after the due Order. All must be managed in the Spirit, Power, of Jehovah: he's put into office by the Father, and the Son, to enable in the managery of Divine Service, Rom. 8.26. Alas! sorry weak man, is altogether unable for the dispatch of such sublime, Heavenly Work. Let men at their utmost peril, contemn, deride the assistance of the Spirit herein; they never worship God aright, who are strangers to it, nor without it will ever be able to please him in what they do.  
5. There must be also a holy delight in God: the lively stirring up, exerting, puttings forth of the grace of God in us. 'Tis not so easy a matter for persons to sanctify the Name of God in Worship, as many suppose it to be. We cannot of ourselves, in our own creaturely power, serve him who is a jealous God.  
6. There must be a perseverance, continuance, unto the end, in obedience to him, in a due observation of, and subjection to him, in Gospel-Institutions: otherwise we deny his name, profane it (as much as in us lies, make Religion, Christianity, a ridicule, contempt in the World) instead of Sanctifying it. Are any of these things vacated, not to be heeded, attended to? Who that pretends in sobriety to Christianity, hath the forehead to avouch, affirm it?  
II. Another end of Gospel-Institutions is, Our solemn, public, avowed, owning of, subjection to the Lord Jesus. 'Twas from the beginning, one end of God, in his erecting of Worship, that his People might therein, solemnly own, avouch, him to be their God, Lord, Sovereign; and they his Loyal Subjects, faithful Servants, Deut. 26.16, 17, 18. This day the Lord thy God hath commanded thee to do these Statutes, and Judgements: Thou shalt therefore keep, and do them, with all thy heart, and all thy soul. Thou hast avouched the Lord this day to be thy God, and to walk in his Ways, and to keep his Statutes, and his Commandments, and his Judgements, and to hearken unto his Voice. And the Lord hath avouched thee this day, to be his peculiar People as he hath promised thee, and that thou shouldest keep all his Commandments. If we will have God for our God, visibly own him as such, we must conform to his Institutions; our public acknowledgement of him, as such, lies therein. The World know nothing of the Saints actings of Faith, Love, the secret communion they have with GOD: nor do they, can they take much notice of them as to their Closet, Family-Service: but when found in the practice of the Institutions of the Lord, then are they in the view of men, publicly declaring that God's their God, and they his People, Josh. 24.18, 21, 22. is to the same purpose, 2 Cor. 8.5. First gave their own selves to the Lord, i. e. chose him for their God, resigned up themselves, all that they were, and had, wholly to the Lord to be at his dispose: And unto us by the Will of God; i. e. they solemnly avouched, publicly owned, declared this God to be theirs, by their entering into the fellowship of the Gospel, walking in the ways of his appointment, owning, subjecting to, the Ordinances of Jesus declared to them by us. Nor can there be a full owning of the Lord (to speak modestly) without a conscientious walking herein: neither will the Lord look upon aught we do, whilst in the wilful neglect of his Institutions to be such an owning of him. He will be acknowledged to be our God, not in the way of our own wills, but in the ways he hath appointed us so to do. The sole question is (and yet one would wonder it should be a question amongst any that profess the fear of the Lord) Whether it be the duty of Saints publicly to own, acknowledge him to be their GOD? Which if granted, it cannot be denied, but the Gospel-Church-state, with the Institutions thereunto belonging, is yet in being; and must be so, whilst there are any Saints in this World, whose duty 'tis so to own him: for one end aimed at by the Lord Jesus in the establishment of these Institutions, was, (as hath been proved) that Saints should solemnly own, acknowledge him therein.  
III. A third end of this Gospel-Church-state, is to set forth the Lords honour, publish his praises, Eph. 3.21. Unto him be glory in the Churches by Christ Jesus, throughout all Ages, World without end, Amen.  
Two things are here plainly asserted by the Apostle.  
1. That there shall be a continuation of Churches thoughout all ages, World without end: and of such Churches, both for Matter, and Form, (at least) as were in the Apostles days; walking with Christ in all the ways of his appointment. One would wonder at the confidence of persons, who have the forehead to assert the cessation of Churches, Ordinances, in open opposition to what is affirmed here by the Apostle of our Lord: who speaks so fully, plainly, to their continuation, till the end of the World, that all the wit of man cannot possibly find out any evasion. Had he said only, They should continue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to, or throughout Generations, or Ages, 'twould have been said, true; but when the Apostles fell asleep, and a second Generation also was past, a general apostasy came in, and there was a period of the Church-state: To obviate which cavil, he industriously (as 'twere) affirms their continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all, or throughout all Generations, or Ages: and as if that were not full enough to express his intendment of their continuance till time should be no more; he adds, that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, throughout all Ages of the World, of Worlds, or Age of Ages. The Apostles seems to allude to two Hebrew Phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 10.6. I shall never be in Adversity; the word is, unto Generation, and Generation: And that Isa. 45.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not be ashamed, nor confounded, World without end. Their continuance till the end of this World, is evidently what's his intendment.  
2. That one end of the Institution of these Churches, is, that God may be praised in them, by them, is also asserted. Is this end terminated? Is it not the duty of Saints to praise the Lord; and to praise him in the ways he hath appointed? If he hath instituted Churches for this end; 'tis the duty of Saints to praise him in them. If for this end he hath Appointed their continuance throughout all Ages, they must of necessity so continue, or God fails of his end, which is abominable Blasphemous to assert. See to the same purpose, Heb. 2.12. 1 Pet. 2.9.  
IV. Another end of the Gospel-Church-state, is Saints mutual Edification, Growth, till they all come in the Unity of the Faith, and of the knowledge of the Son of GOD, unto a perfect man, unto the measure of the stature of the fullness of Christ, 1 Cor. 14.26. Let all things be done to edifying, Eph. 4.11, 12, 13, 29. 1 Thes. 5.11. Judas 20. Have Saints no further need of edification, building up? Are they come to a Perfect man, unto the measure of the Stature of the fullness of Christ? Who dare aver it? Can there be a more proper medium, way, or means, fixed upon, for the effecting this noble, and glorious end, than what the Lord proposed, viz. their walking together in the fellowship of the Gospel, in the practice of all the Institutions of Christ? What ever persons may think, as none can desert the way Appointed by the Lord, for the production of this end, without a tremendous advance against the Wisdom of God, his Love to, and Care of his Children; so they'll find, any other fixed upon by them, will prove altogether insuccessful as to the end aimed at.  
V. The confirmation of the Saints mutual love one to another, is also frequently asserted to be one great end of this Appointment, Eph. 5.2. 1 Thes. 3.12. 1 John 3.22. 1 Cor. 10.16, 17. 'Tis certainly our duty to keep this Commandment of our Lord, yea, to abound in love more and more each to other: The means then appointed by the Lord for that end, must Conscientiously be atended to.    

CHAP. VII.  
The Gospel-Church-State, with the Institutions, Ordinances thereunto appertaining, is annexed unto, and bottomed upon the New-Covenant: Demonstrated from scripture-prophecy, Isa. 59.21. Ezek. 11.19, 20. and 36.25, 26, 27. at large explained. From several places in the New-Testament; wherein 'tis clearly asserted so to be, Luk. 22.19, 20. 1 Cor. 11.24, 25, 26. Heb. 10.16, 17, 18, 19, 20, 21, 22, 23, 24, 25. Considered. That they belong not to the Old Covenant, proved. The donation of the Spirit, Faith, Peace, Joy, etc. From the New-Covenant: these Communicated, as we are found attending on the Lord in Gospel-Institutions. These are given forth to the Saints for the trial of their Love, Loyalty, as they stand related, are betrothed to him in the New-Covenant, Jer. 3.14, 15. Explained.  

Demonstration. VII.  
THE Gospel-Church-state, with the Institutions, Ordinances thereunto appertaining, is annexed unto, bottomed upon the New-Covenant: Therefore it's perpetual, abiding. The consequence is evident; what is annexed to, bottomed upon, that which is permanent, cannot be itself otherwise: it must abide, continue, as that to which it's affixed, on which it's bottomed does. The whole Judaick-Church-State, with all its Ordinances, Institutions, was built upon that Covenant God of Old, took Israel into, Heb. 9.1. This Covenant was mutable, changeble; a time was fixed by the Lord for its abolition: Represented at first in the breaking of the Tables of Stone, in which the Law, or Covenant was writ, Exod. 32.19. Yet so long as that abode, the Institutions thereunto appertaining were in force; therefore the Apostle, being to prove the cessation of the Jewish-Church-state, amongst other mediums, makes use of this as one, that the Covenant God took that people into, was perioded, abolished, Heb. 8.6, 7, 8, 9, 10, 13. So then, if the Gospel-Church-state, Ordinances, are annexed to the New-Covenant; they are, cannot but be, permanent: except that Covenant also be supposed, and can be proved to be otherwise. That the Gospel-Church-state, and all the Ordinances thereof, are annexed to, and bottomed upon the New-Covenant, is evident from  
1. scripture-prophecy, declaring that so it shall be, Isa. 59.21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and My Words which I have put in thy mouth, shall not depart out of thy mouth; nor out of the mouth of thy Seed, nor out of the Mouth of thy Seed's Seed, saith the Lord; from henceforth, and for ever. 'Tis the Covenant that God takes believers into, the Gospel-Covenant that he speaks of: This is my Covenant with them; these are called: Christ's Seed. So Chap. 53.10. Concerning them, he saith, that the words which he puts into the mouth of Christ, i. e. whatever he gave Christ (as the great Prophet of the Church) in charge to communicate to them; all the Laws, Institutions given forth by Christ, were part of God's words he put into his mouth. Shall not depart out of their mouths, i. e. they shall be found in the practice of, subjecting to them; whilst there are any Saints in this World, they shall be so. And this as a branch, part of that Covenant God takes them into, Ezek. 11.19, 20. And I will give them one heart, and I will put a new Spirit within you, and I will take the stony-heart out of their flesh, and will give them an heart of flesh: that they may walk in my Statutes, and keep mine Ordinances, and do them; and they shall be My People, and I will be their GOD. The former part of the words, I will give them one heart— and the latter, they shall be my People, and I will be their GOD; are the sum, and substance of the New-Covenant, Jer. 32.29. Unto this then the Statutes, and Ordinances do evidently appertain: for the Lord takes them to be his People, gives himself to them to be their GOD; gives them one heart, puts a new Spirit within them— that they may walk in his Statutes, keep his Ordinances, and do them. If there be any Saints under the New-Covenant, if a new Spirit be put within them, then are there also Statutes and Ordinances (Gospel-Institutions) for them to walk in; and in their doing so, they discover themselves to be God's People, as he is their God, Ezek. 36.25, 26, 27. is fully to the same purpose: Then will I sprinkle clean Water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you: A new Heart also will I give you, and a new Spirit will I put within you; and I will take away the Stony-heart out of your flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to Walk in in my Statutes, and ye shall keep my Judgements to do them. If the donation of the Spirit, Regeneration, Sanctification, be a part, branch, of the New-Covenant; the Statutes, and Judgements of the LORD are so too: and these, such a part of it, that there's at least ground of Jealousy, whether any are really made partakers of the former, who are found (except under the power of temptation) in the total neglect, rejection of these: for the Spirit, etc. is given to cause them to Walk in God's Statutes, and to keep his Judgements. And it's worthy observation, that God hath equally obliged himself to cause his People to walk in the ways of his Institution, as to give the Spirit, etc. to them. So that evidently, there must be a continuation of Churches, Ordinances; or there are no Saints, there's an end of the New-Covenant.  
2. And as it's fore-prophesied of that, in the days of the New-Covenant-oeconomy thus it should be; so it's evidently declared, that upon the Introduction of that Ministration, so it was: Gospel-Institutions, and Ordinances, are plainly asserted to be annexed to the New-Covenant. Christ himself intimates, as much, Luke 22.19, 20. And he took Bread, and gave Thanks, and break it; and gave unto them, saying, This is my Body which was given for you: This do in remembrance of me: likewise also the Cup after Supper, saying, This Cup is the New-Testament in my Blood, which is shed for you. As circumcision was called the Covenant (as upon other acounts, so) because, 'twas a part, or branch of it: so is this institution of Christ, called the New-Testament; because a part, or branch thereof. And if it be Objected, That this is only asserted of the Cup, one part of one institution, not of the whole; much less of all Gospel-Institutions: The Answer is easy; what's asserted of any one part, is true of the whole; and if the Cup be the New-Testament, the Bread is so; and if one institution be so, every one is so too. At the same rate the Apostle speaks after he had seen the Lord, and conversed with him, 1 Cor. 11.24, 25, 26. And most evidently, fully, Heb. 10.16, to 26. where he tells us, that our drawing nigh (viz. to God in ways of Gospel-Institutions, the profession of our Faith (which lies eminently in our subjection to him therein) the assembling ourselves together, to exhort one another (which he would not have us forget) is annexed to, bottomed upon the New-Covenant, of which he is ex professo treating: And a wilful rejection of these in open despite of Christ, and contempt of his Authority, he calls, v. 29. A treading under foot the Son of God, because it's a high affront to his Sovereign Authority) an accounting the Blood of the Covenant an unholy thing (not only because these Institutions are annexed to that Covenant which was ratified by the blood of Christ; but also because they have all their Foundation in that Blood, our approximation to God in them, our advantage by them, is the issue of its effusion) and a doing despite unto the Spirit of Grace; because as hath been proved, they are all the Ministration of that Spirit: should God immediately by himself speak from Heaven to us, and declare in so many words, These Gospel-Institutions established by My Son, are all of them bottomed upon, annexed to the New-Covenant; we could not have a greater certainty that they are so, than what is in that Scripture-evidence we have hitherto been discoursing of. But,  
3. They belong to the Old-Covenant, or the New. There's no medium. To the Old-Covenant, it's most▪ certain they appertain not. Other manner of Ordinances, which were only to continue to the Gospel-day, as Circumcision, Sacrifices— appertained thereunto: not the least notice under that Covenant, as any part of the oeconomy thereof, of particular Churches, Baptism, Breaking-Bread— Christ came to put a Period to that pedagogy; and all the Laws, Institutions thereunto appertaining; and virtually did so by his Death; actually, by providential dispensations; taking out of the way, destroying that Temple to which they were peculiarly affixed. And becoming a Mediator of a better Covenant, established upon better Promises, as such, he gives forth the Laws, and Institutions we are pleading for; of which afterwards.  
4. The Communications of Divine Life, the Royal manifestations of the Love of GOD to us; the bestowment of the Spirit upon us; Divine peace, comfort, support, upholdment, with whatever Grace we are made partakers of, are all conveyed in the way of the New-Covenant. Now, whatever any talk, the communication of these, as 'tis promised to us, as we have found attending upon the Lord in his own Institutions (of which more anon); so the Saints, in every day, at this day, through wonderful riches of Grace, are under the enjoyment of. The Spirit is received, Faith communicated, Peace, and Joy shed abroad upon the hearts of Believers, as they conscientiously attend on these appointments of Christ. Such as know not these things, or having known them (through the power of temptation) slight, undervalue them, are to be pitied, not attended to, or regarded in their present apprehensions touching them.  
5. That God hath a people, that he hath in the New, and everlasting Covenant taken unto himself, for a peculiar People, will not be denied. To these God gives himself as their GOD; he betrothes, marries them to himself; and they give up themselves spontaneously unto him as a People, to own, subject to his Authority, Sovereignty, and to profess their so doing by a conformity to whatever Commands, Injunctions, he shall lay upon them. Gospel-Institutions he gives forth for the trial of their Love, Loyalty to him; charges them to be found in the practice of them (as hath been proved). Their obedience, subjection hereunto, he looks upon as a great part of their Loyalty to him in the Conjugal-Covenant he hath taken them into with himself, Jer. 3.14, 15. Turn O back-sliding Children, saith the Lord, for I am married unto you, and I will take you one of a City, and two of a Family, and I will bring you to Zion. And I will give you Pastors according to mine Heart, which shall feed you with knowledge, and understanding. Where coming unto Zion, or our attendment on God in ways of his own Appointment, is asserted to be that wherein our Marriage-relation to him stands: Hence departing from these, is called Whoredom, Adultery; and those that do so, The great Whore, the Mother of Harlots, and fornications of the Earth. The sum is, Gospel-Churches, Institutions, are bottomed upon the New-Covenant: therefore abiding.    

CHAP. VIII.  
The Churches that have been, are, are the Churches of Christ, or Antichrist. They are not the Churches of Antichrist, proved. The matter of Antichristian-Churches; and of the present Churches: The Form, Foundation, Doctrine, Worship, Nature, Characters, Properties, of the one, and the other, considered. 1 Tim. 4.1. The Daemons there mentioned, what they are; Their Original, Office, manner of Worshipping them; the Doctrines of Daemon's the Doctrine of the Apostatick-Synagogue of Rome.  

Demonstration. VIII.  
THat there have been persons under the profession of the Name of Christ, congregated together, for the solemnisation of Ordinances, from the first-times of the Gospel hitherto, hath been before proved: That there are so still, cannot be denied. Now these Churches must be either the Churches of Christ, or the Churches of Antichrist. There's no medium. A Church that was neither of Christ, nor Antichrist, was never yet heard of in the world, since the first-dawning of the Gospel-day. So then, if we demonstrate, that the present Churches are not Antichristian-churches, we evince them to be the Churches of Christ; and a continuation of the Gospel-Church-State, at least hitherto, is evidently discovered. That they are not Churches of Antichrist is easily demonstrated. They wholly differ from the Antichristian-Church in respect of matter, form, foundation, doctrine, worship, nature, characters, properties. Touchching which, it's needful that we particularly discourse.  
First then, the Matter of the Antichristian-church, is, whoever own's the Christian Faith, makes a Profession of it, though never so deboysh, vile, wicked; to every good work, reprobate. Notwithstanding all their pompous shows of Religion, Forms of Godliness, they are really such as have pleasure in Unrighteousness, 2 Thes. 2.12. Is this the matter constitutive of the present Churches? Do they admit persons of so black a character into their Communion? If any such spots are found amongst them, do they tolerate, indulge them? Are not the rules of Christ prosecuted, till they (appearing to be persons of a reprobate mind) are rejected out of their fellowship? Is it not the avowed principles of all the Churches, that such as these, are not fit matter for any Church of Christ? Can they be charged with walking contrary to their principles in this matter? Who hath the confidence, impudence, thus to charge any one of them? 'Tis true, now, and then, some scandalous persons are found amongst them (and so there were in the Primitive Churches, as in the Church of Corinth, etc.) that crept in unawares; but they are matter of grief, humbling to them; and they do not, dare not, cannot suffer them in their Communion.  
2. The Form (if it may be so called) of the Antichristian-Church lies in a forcible compelling persons into, and violent keeping them in its communion, and fellowship. If you'll not be one with them, than Fines, Imprisonment, Bonds attend you; Penal Laws, and Statutes are Enacted for this end; and by these are men brought into, and kept in the Antichristian-church: And were these weapons of▪ its warfare taken away, 'twould soon become as a garden of Cucumbers, or perish with its own weight. The attempts of the Papacy, to reduce persons into their Communion, by Fire, and Sword; their labours to preserve the Uninity of their Church this way is known. Is there any thing like it owned by, or to be found, amongst the present Churches? Do they not with one mouth affirm, that 'tis a voluntary departure from the world's way, and a spontaneous giving up themselves to the Lord, and one another, to walk with him in a subjection to his institutions, wherein the form of the Church's lies? Herein is a most Evident difference betwixt Them, and the Antichristian-Church. They talk of no compulsions, but those of the Spirit, and Love, that make a people Volunteers in the day of the Lord's Power. Lex nova non se vindicat ultore gladio, is their Motto, as is known.  
3. The Foundation of the Antichristian-Church, is not Jesus Christ; but the Sons of men, one, or other of them; their Laws, Canons, Decretals, upon which it is built. Is this the case of the present Churches? Do they not all of them, with full consent, proclaim their abhorrency of such a Foundation? Is not CHRIST, in their account, the alone Foundation of all the True Churches in the world, and they practise accordingly. Their debates touching this matter, with the Papelins, about Mat. 16.18. from whence these endeavour to prove Peter, and consequentially (as they'd have it) the Pope to be the Rock upon which the Church is built; is known to all that look upon themselves concerned in these matters.  
4. The Doctrine of the Anti-christian-Church, is a Doctrine of Devils, 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the doctrines of Daemons, so the learned Mede renders it. Some carry it thus, doctrines which devils are the Authors of: There's a great deal of truth in that, all the doctrines of the Anti-christian-church, that are peculiarly hers, are the doctrines of Devils. But I rather think, with that learned person, that by doctrines of Daemons, is meant those doctrines that have the Daemons for their Object. Now these Daemons (that were worshipped by the Pagans) were 1. For their nature, and degree, supposed by the Gentiles, an inferior, and middle sort of divine powers, between the sovereign and heavenly Gods, and mortal Men. 2. For their Office, to be as mediators, and agents between these sovereign Gods, and Men. 3. For their original, either Angels, or the Deified-souls of Worthymen after death. 4. For the way of Worshipping them, to find and receive benefits from them; 'twas by Consecrated-Images, and Pillars. 5. Their very Relics were adored, and brought into Temples. They that desire to see more touching this matter, may at their leisure, consult the famous Medes Apostasy of the latter times. The Doctrines of Daemons then, are the Doctrines of the Apostatick Roman-Antichristian-Synagogue, touching the worshipping of Saints, and Angels, in imitation of the Pagan- Daemon- Worship▪ But take the words in the largest Sense, as comprehensive of all those Doctrines that are not of Christ, have the devil for their Author: Some whereof, are mentioned by the Apostle afterwards, v. 3. Forbidding to Marry, and commanding to abstain from Meats— the Doctrines of Justification by Works, or inherent Sanctification, of Purgatory (or a state of Purifying after this life)— any Principles, Opinions, contrary to sound Doctrine; the form of wholesome words, or the Doctrine which is according to Godliness; which of the Churches can be justly charged with holding, maintaining any such Principles? 'Tis true, perhaps amongst some of them, there may be found one, or other, that speak perverse things (as there was of old in the Church of Corinth, and some other Churches, in the Apostolic times) but are they countenanced therein? Can their corrupt Doctrines be charged as the Doctrines of the Churches? What more evidently, notoriously false, can be suggested, or fixed on?  
5. The Worship of the Antichristian-Church, is a Worship of devils, idols of gold, silver, wood, stone, the work of men's hands, Rev. 9.20. 'Tis an idolatrous, whorish, adulterous, superstitious Worship, Rev. 17.1, 2, 4, 5. whose whole substratum, foundation, is the Commandments of men; (Mat. 15.9.) Traditions, etc. 'Tis formal, sapless, lifeless. It's managery in the Spirit, is not at all attended to: His Assistance is contemned, reviled, blasphemed; as that which is fantastic, whimsical, heretical, schismatical for any to talk of, or pretend to. Is the Worship of the Churches, such a Worship? Who hath the forehead to aver it? They witness against all such Worship, and Worshipper's, both in Word, and Writing, as is known: Are studious to walk by Scripture-rule in their Worship, both with respect to the matter, and manner, thereof.  
6. The nature, characters, properties of the Antichristian-Church, are amply described by the Apostles of our Lord. They are such as receive not the love of the Truth, that they might be saved; upon whom God hath sent strong delusions, that they should believe a lie; that they all might be damned, who believed not the Truth, but had pleasure in unrighteousness, 2 Thes. 2.10, 11, 12. That give heed to seducing Spirits, and doctrines of Daemons, speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, 1 Tim. 4.1, 2, 3. covetous, boasters of themselves, blasphemers, disobedient to Parents; unthankful, unholy, without natural affection; truce-breakers, false Accusers, (or make-bates) incontinent, fierce, despisers of those that are good: traitors, heady, highminded, lovers of pleasures▪ more than lovers of God; having a form of Godliness, but denying the power thereof— 2 Tim. 3.2, 3, 4, 5. Such as Worship the Dragon gave power unto the Beast, and Worship the Beast, Rev. 13.4, 5, 8. Receiving his mark (in their right hand, or in their foreheads) his Name, or the number of his Name (which whosoever did not) might neither buy, nor sell, v. 16, 17. The great Whore that sits upon many waters, with whom the Kings of the Earth have committed Fornication, and the Inhabiters of the Earth have been made drunk with the wine of her Fornication▪ A Woman sitting upon a scarlet-coloured Beast, full of Names of Blasphemy, having seven Heads, and ten Horns. The Woman arrayed in Purple, and scarlet colour, and decked with Gold, and precious Stone, and Pearls, having a golden cup in her hand, full of Abominations, and filthiness of her Fornication; upon whose forehead is a Name written, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth: The Woman drunken with the blood of the Saints, and with the Blood of the Martyrs of Jesus, Rev. 17.1, 2, 3, 4, 5, 6. In whom (in the great Inquisition that God will make) will be found the blood of Prophets, and of Saints, and of all that were slain upon the Earth, Rev. 18.24. In a word, the Antichristian-church is that part of the body of professors that the great Antichristian-Apostasy spoken of, by these Apostles, gathers up; who is described, charactered, by her false Doctrine, idolatrous, superstitious Worship, (of which before) immorality in conversation, persecution, bloody cruelty against the Royal Seed, the Saints of the most high. Who so seared, hardened in heart, and conscience, as without a blush, from a soul filled with deep consternation, can bear the sight of a thought springing up to affix the characters of this Antichristian-church, unto the present Churches? So then, these being in respect of Matter, Form, Foundation, Doctrine, Worship, Nature, Characters, perfectly different from the Antichristian-church, must of necessity be the Churches of CHRIST (and accounted so by all, who are not resolved against the plainest Demonstrations, to hold their persuasion with a nunquam persuadebis etiamsi persuaseris) except some Hermaphrodyte-Church, that is neither of Christ, or Antichrist, can be found out.    

CHAP. IX.  
The Church-state, Gospel-Institutions, are bottomed upon the Mediatory Office of Christ. Their continuation from thence dedemonstrated. Of Christ's Prophetic, Priestly, Kingly-Office. Christ as the great Prophet of the Church, hath revealed the Gospel-Church-state, with the Institutions, and Ordinances. Christ called an Apostle, and why. Said to be sent by the Father: Such a Prophet as never was in the World before; nor hath there, or shall there be, any like him. What of the Father he revealed. The continuation of Gospel-Churches evinced from hence. Of the Priestly-Office of Christ, Gospel-Churches, Institutions, bottomed upon it, at large demonstrated. Of the Kingly-Office of Christ. Gospel-Churches bottomed thereupon.  

Demonstration. IX.  
THe Church-State, Gospel-Churches, Institutions are bottomed upon the Mediatory Office of Christ; from whence a continuation of them till his next, second, glorious coming doth necessarily follow. To Christ, as Mediator, a threefold-Office (whereinto by Solemn Unction he was inaugurated by the Father) doth appertain, viz. Prophetic, Priestly, Kingly: Arguments from each of these, might at large be insisted on, to demonstrate the truth we are at present contending for.  
I. That Christ is the great Prophet of the Church, will not be denied, Deut. 18.18. Act. 3.22. and 7.37. As a Prophet, he is fully acquainted with the Will of God, and hath perfectly Revealed it to the Church; both in respect of Doctrine, Worship, and Discipline. The truth is, his whole work, as a Prophet, is to reveal the Will of God, and therein to Teach, and Instruct us. He is also called, The Apostle of our Profession, Heb. 3.1. The Prophetick-Office of Christ, with respect unto his immediate, Authoritative, Mission from the Father, is that which is intended by the expression. He is said frequently, to be sent by the Father, Isa. 19.20. and 48.16. and 61.1. Zach. 2.8, 9 He whom the Father sent, is the description he gives of himself, Joh. 3.34. which is frequently repeated, John 3.17, 18, 28, 34. and 5.23, 24, 30, 36, 37, 38. and 6.29, 38, 39, 40, 44, 57 and 7.16, 28, 29. and 8.16, 18, 29, 42. and 9.4. and 10.36. and 11.42. and 12.44, 45, 49. and 13.26. and 14.24. and 15.21. and 16.5. and 17.3, 18, 21, 23, 25. and 20.21. A Prophet he is, and such a Prophet as never was in the World before; nor any other like him, was there to be; and as a Prophet he reveals the Father himself, John 1.18. And his Name, Chap. 13.6. and 17.3. i e. the mystery of the Covenant of the Grace of GOD, his Love, Kindness to the Sons of Men; his Worship, whole will, respecting our Obedience, and Salvation. And for this work, he was sent from the Father; had his Authority from him, and furnitures through the Spirit (poured out upon him without measure) for the dispatch of it. So that, he that hears Christ, hears the Father; and he that refuseth Christ, refuseth the Father also: because he acts in his Name, Authority, in this his Office. That from hence, the continuation of Gospel-Churches, Institutions, must necessarily follow, is evident. For,  
1. Christ, as the great Prophet of the Church, hath declared these to be one part of his Father's Will, that (as such) he was to Reveal (as hath been proved). That at any time it should be lawful for us, to oppose the Will of the Lord, thus solemnly revealed, none will sure have the confidence, to affirm.  
2. The Apostle to the Hebrews, chap. 1. & chap. 2. makes Christ's coming, as the great Prophet of God, one argument of the abolition of the whole Mosaic Pedagogy, and the introduction of those Gospel-Institutions they were in the practice of. God that spoke in the Prophets, hath spoken in his Son, q. d. You expected a Prophet (for so they did) who should bring in a New-Ministration, reveal the whole will of the Father to you; this is He, he is the Apostle sent from him for this end: attend him, consider him, Heb. 3.1. Now certainly if the Apostle looked upon this as a good argument for the same (at least one of the same) ends for which 'tis produced by us, 'twill be immodesty for any to look upon it, as impertinent, incogent.  
3. Christ as the great Prophet, when he Tabernacled in the World, revealed this State, the Laws, Institutions relating to it: Had we lived in the time when, and been one of those to whom he had communicated them, ought we to have believed, obeyed, subjected to them? Sure! 'Twill not be denied, but we ought. Are not the same Laws, delivered to the Apostles, recorded in the Scriptures? This will not be opposed. What then? Have the Laws of CHRIST, by their being written, lost their Authority? This will not (I am sure it cannot with any pretext of Reason) be said. It remains therefore, that Churches, with the Worship affixed to them, being once of the discovery of CHRIST, must still continue so to be; and our practice suitable to that discovery, necessitate precepti, necessary.  
4. Is there any greater Prophet than Christ risen up? Doth he come in his Fathers, or in his own Name; What's his message that he brings? Is he upon a new discovery of the Father's will, pouring contempt upon what hath been Revealed by Christ? Every spiritual believer knows what reception he ought to have with him, viz. neither he, nor his Message to be received, but rejected, as an impostor, a lie, 2 John 10.11.  
5. Hath Christ ceased to be a Prophet, Since he was signally inaugurated into that Office by the visible descent of the holy Spirit upon him in the form of a Dove, Mat. 3.16, 17? Shall he do so till he deliver up the Mediatory-Kingdom to the Father? Neither the one, nor the other will be asserted. Doth he now any other ways discharge that Office, than by his written Word, and Spirit, opening the understanding of believers to perceive his Instructions contained therein? Surely no. The Revelation then made by him, with respect to Institutions, Worship, is in every day to be attended to by the Saints. A Church-state is then bottomed upon the Prophetick-office of Christ, and to continue from the time of its erection by him, to the consummation of all things.  
II. As 'tis bottomed upon the Prophetick-Office of Christ, so 'tis upon his Sacerdotal, or Priestly. The Apostle argues from the change of the Levitical priesthood, to the change of the whole of that Church-polity, its Laws and Institutions, Heb. 7.12. For the Priesthood being changed, there is made of necessity, a change also of the Law. If this be a cogent Argument, it follows strongly on the contrary; If there be no change of the priesthood (as the Melchizedekian Priesthood, or the priesthood of Christ after the order of Melchizedeck abides for ever, as the same Apostle tells us) then there is no change of the Law, or institutions appertaining thereunto. That the whole of Gospel-institutions have a dependence upon the Priestly-Office of Christ, is manifest.  
1. That the legal Ministration, or Worship, was affixed to, had a dependence upon the Aaronick Priesthood, the Apostle plainly enough declares in the forecited place, Heb. 7.12. Now if the Worship of that day had such dependence upon that Priesthood, that it lived and died; stood, and fell with it: the Gospel-ministration, and Worship, must have the same dependence upon the real Eternal Priesthood of CHRIST; for that was Typick of this throughout.  
2. Christ by his Death, or the Oblation of himself, which was a principal part of his Priestly-Office, virtually, put a period to the Law of Commandments contained in Mosaick-Ordinances, Eph. 2.15. And so by the removing of them, made way for the erection of the Gospel-church-state, with the Institutions appertaining thereunto. This the Apostle fully declares, v. 18, 19, 20, 21, 22. For through him (as our Highpriest, for as such, he's discoursing of him, as is Evident, from v. 13, 14, 15, 16▪) we both (viz. Jew's, and Gentiles) have an access (in Gospel-institutions) by one Spirit unto the Father. Now therefore ye are no more Strangers, and Forreinners, but Fellow-citizens with the Saints, and of the household of God. And are built upon the Foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Cornerstone: In whom all the building fitly joined together, groweth unto an holy Temple in the Lord. In whom you are builded together for an Habitation of God through the Spirit. Nothing could be more Evident, if written with the beams of the Sun, than this; that Gospel-churches (called the Household, the Building of GOD) with all the Institutions of CHRIST, through which they have access to God, are bottomed upon the Priestly-Office of Christ. 'Tis through him, as our Priest, that we have access in Worship to the Father; and equally, in, and through him, (as such) that we are of the household of God, his Habitation, Temple.  
3. All the fitting, preparings of Souls, as fit materials for this Spiritual-Temple, Building, and the management of the Ordinances thereof, are bottomed upon the Priestly-Office of Christ. That men in their natural state, are altogether unfit, for such a building, or work, will be granted; otherwise, Arguments enough lie near at hand, for its confirmation. Our Lord hath solemnly determined this Controversy (if with any it be a Controversy) Joh. 3.3, 5. That persons fitness lies in the communication of the Spirit, a divine principle of Life, the participation of the grace of the Covenant; that therein also lies their meetness, ability for the work, and service of this Temple, will not be denied. Now whence flows all this, but from the Oblation, Intercession of Christ; the two signal parts of his Priestly-Office. Nay  
4. The Saints coming to God with their Temple-Worship (all of it) hath its Foundation here; were it not for the Priesthood of Christ, they must stand off at an eternal distance; Jehovah would be a terror, consuming fire to them. This all know, who have a sight of themselves in their lapsed, corrupt, depraved state; and of the infinite, purity, and righteousness of God. This the Apostle treats of, Heb. 4.14, 15, 16. and 7.19. Yea  
5. All the acceptance of their Persons, and all their Temple-worship, with the Father of Spirits, is bottomed here. Were not Christ our Highpriest, had he not (as such) made an Atonement, Reconciliation for us; did he not make Intercession (as such) for us; both we, and our most solemn performances would be loathed, rejected, by the Lord.  
6. Their encouragement to come to God with boldness, the great motive to abide in their Temple-Worship, and not to forsake the Assembling themselves together; to be diligent in the discharge of the duties they are obliged to perform to one another in their Church-relation, is fixed here, Heb. 10.20, 21, 22, 23, 24, 25. Their rejection of Gospel-communion, is accounted an undervaluing of the Priestly-Office of Christ, v. 28, 29. To which add  
7. That the preservation of Gospel-churches, Ordinances, is a fruit of the Priestly-Office of Christ, bottomed upon his Oblation, Intercession. Why are they not dispersed, scattered? Why have not their Adversaries ruined, destroyed them? Whence is it that they have liberty to tread the Lords Court, and Worship before the footstool of his Throne in Peace? yea, whence is it, That the Devil with all his power, policy, hath not been able to ruin, destroy the Churches of Christ? It's Christ that died, yea rather, that is risen again; who ever lives to make Intercession, Rom. 8.34. so that in this matter, here's full measure of Demonstration, pressed down, running over, that Gospel-Churches, Institutions appertaining to them, are bottomed upon the Priestly-Office of Christ. If he continue our Highpriest, if there be any virtue in his death, energy, power in his Intercession, they must continue also. And when these fail, we are content to sink, perish. 
Maluimus cum Christo perire, quam cum Caesare regnare.   
III. Gospel-churches, Institutions, are also bottomed upon the Kingly-Office of Christ; whence their perennity, perpetuity, is Evident. That Christ is a King, hath his Subjects, Laws, by which he governs them, cannot be denied. That he hath (yet doth) exercised his Kingly-soveraignty over them, will be granted; if he do not do so, he is not King, his despotic authority is at an end. Who are his Subjects? Those that dwell in Zion, his Church, his Body, his House, his Kingdom; which hath been demonstrated to be Saints embodied, and worshipping him in a Gospel-church-state; to these he is a Head, Lord, King. What are the Laws he Rules them by, giveth forth for the trial of their Faith, Love, Obedience? They are Gospel-Ordinances of his own institution, and appointment. And as of old, the people of the Jews, that Church of God, when they rejected his Ordinances, are said to reject him, cast off his Sovereignty, Ruledom: So because of their pertinacious adherence to the Laws of Moses, when Christ had perioded that Ministration, had left the World, and was gone to his Father; with a rejection of him, and the Ministration introduced by him, they are said to be Citizens that hated him, and send a message after him, saying, We will not have this man Reign over us, Luk. 19.14. 'Tis true, Christ as King, rules in the Saints by his Spirit, Grace: but visibly by his Word, and Gospel-institutions doth he Reign over them. These are his Chariot, or Throne of State, wherein he shows himself publicly in Majesty and Glory. They are his insignia regalia, or Kinglyarms, or Ensigns: none can offer despite, affront, to these; but they affront him, and are guilty of high-treason against him. We justly condemn the Papists as opposers of the Kingly-Office of Christ; because, contrary to his Precept, they have taken away one part of the Institution of Christ, viz. the Cup from the Laity: and what is to be thought of those who turn their backs upon all, and attempt the pulling down of that house of the appointment of Christ, wherein they are to be ministered. If Christ be King, he hath his Churches, over whom (as such) he doth preside; and his Laws, as royal Ensigns, in the midst of them, for them to conform to.    

CHAP. X.  
A Tenth Demonstration of the Continuation of Churches, Ordinances; otherwise a great part of the Scriptures of the New-Testament have been, are, of little use to the Saints. An Eleventh, A Twelfth evidence to the same thing; Christ hath power to preserve his Churches, and 'tis his will so to do. There are special promises, both under the Old oeconomy, and the New, to Saints, as they attend upon Jehovah (as a Church) in the Observation of Ordinances. Exod. 20.24. Explained. And 29.42, 43, 44, 45. at large. Why the Tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 4.5, 6. Opened. Zach. 2.10. Mat. 18.20. 2 Cor. 6.16. Rev. 3.10. Considered. A Thirteenth, Fourteenth, Fifteenth, Sixteenth, Demonstration of the continuation of Churches, and Ordinances. 'Tis the duty of Saints in every generation to confess Christ. Gal. 3.27. Opened. Subjection to the Institutions of Christ, one signal way of confessing him. Saints are charged to hold fast whatever they have received from Christ till he comes. Much of the Glory of Christ, as Mediator of the New-Covenant, lies in his Churches. Many evil and absurb consequences of the denial of the Continuation of Gospel-Churches, Ordinances, remarked.  

Demonstration. X.  
IF there have not been, be not, a continuation of Gospel-Churches, Ordinances, a great part of the Scriptures of the New-Testament, have been, are, of little use to the Saints. Now it cannot be imagined, that the Lord Jesus, out of his special love to, and care of his People, should appoint the Scriptures to be written; and yet no small part of them to be of no concern in this World to them. Of this kind are all those Scriptures, which contain rules of direction to the Saints, touching their embodying together, in order to their becoming a Church of Christ; discovering who are fit matter, their Power for the Election, setting apart of Officers, to minister in the name of Christ amongst them; the qualification of such as are to be chosen by them; their Office, Work, Duty in, and to the Church; the Church's duty to them: the way and manner of the management of the Institutions of the Gospel amongst them: the mutual duties of Church-members each to other, as they stand in a Covenant-relation together. How great a part of the Scriptures of the New-Testament, and particularly the Epistles to the Churches, is taken up in these things, is known; to enumerate particulars, is almost endless. See, Matth. 28.19, 20. Act. 2.41, 42. 1 Cor. 12.28. Eph. 4.11, 12. Matth. 18.17, 18, 19 1 Cor. 4.17. & 7.17. Act. 14.23. Tit. 1.5. 1 Tim. 3.15. & 2.1. Act. 6.4. & 13.2, 3. Eph. 5.19. Col. 3.16. 2 Tim. 4.2. 1 Cor. 14.3. Act. 6.2. Heb. 13.7. Matth. 26.26, 27. 1 Cor. 11.23. Rom. 12.6, 7, 8. Rev. 2.3. Rom. 1.5, 6. 1 Cor. 1.2. & 14.15. Heb. 3.1. Jam. 1.18. Rev. 1.20. 1 Pet. 2.5. Eph. 2.21, 22, 23. 2 Cor. 6.16, 17, 18. Act. 20.17, 18. 1 Cor. 12.28. Eph. 4.11. Phil. 1. 1 Tim. 3.1, 2. & 5.17. Heb. 13.7, 17. 1 Pet. 5.1. Eph. 4.8.13. Tit. 1.7, 8, 9 2 Tim. 3.2, 3, 4, 5, 6, 7. 1 Pet. 5.2, 3. Act. 13.2. 1 Tim. 5.22. & 4.14. & 3.10, 11, 13. & 4.12. 2 Tim. 2.3. Col. 1.24. Phil. 2.17. & 3.17. Heb. 13.17. Act. 20.28. 2 Tim. 2.15. & 4.2. Rom. 12.6, 7, 8. 1 Tim. 6.20. Judas 3. 1 Cor. 4.1, 2. 1 Tim. 3.15. & 4.14, 15, 16. Act. 20.18, 19, 20, 25, 26. 1 Thes. 3.5. 2 Tim. 2.24, 25. Rom. 12.8. 1 Tim. 5.17. & 3.5. Col. 4.17. 2 Cor. 10.4, 8. 1 Tim. 4.11. Tit. 2.15. 1 Pet. 1.2, 3, 4, 5. 1 Thes. 5.12, 13. 1 Cor. 16.16. Eph. 6.18, 19 Col. 4.3. 2 Thes. 3.1. Gal. 6.6. 1 Cor. 9.14. & 16.10. 2 Tim. 1.16, 17, 18. 2 Tim. 4.16. Rom. 12.8. 1 Cor. 12.28. 1 Tim. 5.17. Act. 6.3, 5, 6. Phil. 1.1. 1 Tim. 3.8, 9, 10, 11, 12, 13. Phil. 2.15, 16. & 4.8, 9 1 Thes. 3.8. 1 Pet. 4.10, 11, 12, 13, 14. 1 Tim. 3.15. Heb. 10.23. Act. 2.38, 39, 46. & 16.33. 1 Cor. 1.16. & 11.20, 21, 22, 26, 28, 29, 33. Act. 20.7. Mat. 16.19. Rom. 12.8. 2 Cor. 10.4, 5, 6. Rev. 2.2, 20. Mat. 24.45. Eph. 4.13, 14. 1 Tim. 3.5. & 5.17. Heb. 13.17. 1 Pet. 2.3. 1 Thes. 5.12. Gal. 6.1, 2. 1 Cor. 4.14. & 5.2, 4, 5. 2 Cor. 2.6, 7, 8. 2 Tim. 4.2. Mat. 18.15. 1 Thes. 5.14. Tit. 1.13. & 2.15. 2 Tim. 4.2. 1 Tim. 5.19, 20. Mat. 18.16, 17. Tit. 3.10. 1 Tim. 1.20. 1 Cor. 5.5. Gal. 5.12. & 6.1. 2 Cor. 2.7. 2 Thes. 3.15. Gal. 6.2. 1 Cor. 5.2, 4, 5, 12. 1 Cor. 6.2. 2 Cor. 2.6, 7, 8. Phil. 2.10. & 2.15. 1 Cor. 10.32. 1 Thes. 2. 11.12. Tit. 2.10. Joh. 6.15. Act. 26.18. 1 Pet. 2.9. 2 Cor. 4.3, 4, 6. 1 Tim. 1.19, 20. 2 Tim. 4.3, 4. Tit. 1.13. Judas 3. Eph. 4.20, 21, 22, 23, 24. 2 Cor. 8.5. Act. 8.20, 23. Tit. 1.10. Rev. 2.2. Act. 18.26. 1 Thes. 2.7, 8, 11. Act. 9.26, 27. Rom. 14.1. 1 Cor. 13. throughout. & 10.32. Eph. 6.18. 1 Tim. 2.1. 2 Cor. 8.4, 6. Act. 11.29, 30. Rom. 15.26, 27. & 16.1, 2. 3 Joh. 8.9. Act. 15.2. 1 Tim. 3.15. Cum multis aliis.— Are all these Scriptures (with many more) of no use to the Saints? Are they not at all concerned in them? Credat Apella! And yet this must be asserted upon the supposition, that there are no Churches of the Institution of Christ; for as such, are the Saints alone concerned in them.  
Object. If it be Objected, that a great part of the Old-Testament is of little, or no use to the Saints now; therefore the argument is invalid, of no weight.  
Answ. The Answer is easy. 'Tis readily granted, that whatever is spoken in the Old-Testament, touching Circumcision, Priests, Altar, Temple, Sacrifices, Vestments, etc. We are not under the Gospel-Ministration at all concerned with; an introduction of these things, is a plain practick-denial of Christ come in the flesh: But whilst that Priesthood, oeconomy stood in force, 'twas the duty of all the Saints, to attend diligently to the commands of the Lord, relating to them: not to have done so, had been Rebellion, High-treason against him. Till a Prophet greater than Moses, a Priest greater than Aaron, even Jesus the Son of God came, and put a Period to the whole of that Ministration, and erected a new one by that Authority that was given to him of the Father as Mediator of the New-Covenant, every tittle of that Law contained in Ordinances they were obliged to. Whilst that Church-state continued, they were concerned in them. And so by a parity of reason are the Saints with all the Laws given by Jesus Christ in the New-Testament, till either a greater than he come, (which can never be) or he by his own Sovereign Authority, supersede them; by his second personal glorious coming, introducing a New State of things, without any Institutions, or Ordinances, put a Period to them.   

Demonstration. XI.  
IF there be not a continuation of the Church-state, with Institutions thereunto belonging, 'tis either because Christ could not, or would not continue it. The first cannot be asserted. All power is given unto him in Heaven, and in Earth, Matth. 28.18. He is King of Kings, Lord of Lords, 1 Tim. 6.15. Rev. 17.14. & 19.16. The Almighty, Rev. 1.8. Is above Principality, Power, Eph. 1.21. Hath all Angels, and men at his foot; can order, dispose of them as he pleases. Nor the second, for he hath promised its continuance; engaged his presence with it, for that end: These are all the visible ensigns he hath in the world of his Authority, Sovereignty; not a relation he stands in to them, his concern in point of honour, and glory, in their preservation; the prophetic discoveries of his resolution, that they should Continue, (of which we have already treated) amply discover, that his will is their continuation. They then that oppose, advance themselves against the Churches of CHRIST, resist his will, and are found fighters against G0D.   

Demonstration. XII.  
THe Lord hath, both under the Old-oeconomy, and the New, made special promises to his people, as they attend him, wait upon him (as a Church) in the Observation of Institutions, and Ordinances. So in the Old-Testament, Exod. 20.24. An altar of earth thou shalt make unto me, thou shalt sacrifice thereon, thy Burnt-Offerings, and thy Peace-Offerings: thy Sheep and thine Oxen: In all places where I record my Name, I will come unto thee, and I will bless thee. The latter words are variously rendered. In every place in which shall be the memory of my Name, V.L. Where ye remember my Name, Sy. Ar. Wheresoever I shall name my Name, Seventy. Where I shall cause my Glory to dwell, Ch. Where I shall make my Name to be remembered, Pi. Where I shall make the memorial of my Name, or cause the remembrance of my Name to be, or make you to remember my Name, Ainsworth. The meaning is, in every place, in every institution of mine, where I command you to Attend me, as a Church, in public Worship, and Service, (as at the Tabernacle, Temple, etc.) there I'll come to thee, meet thee, manifest my gracious presence to thee, assuredly bless thee, Exod. 29.42, 43, 44, 45. This shall be a continual burnt-Offering, throughout your Generations, at the door of the Tabernacle of the Congregation before the Lord, where I will meet with you, to speak there unto thee. And there I will meet with the Children of Israel, and shall be sanctified by my Glory (the Tabernacle is not in the Hebrew; some render it, Israel; others, the Place, or the Tabernacle, shall be sanctified by my Glory) And I will sanctify the Tabernacle of the Congregation— And I will dwell amongst the Children of Israel, and I will be their God. That the Tabernacle was at that day, the place that Jehovah had appointed, for the Church of Israel as a Church to Worship him, is known. As you do so, saith the Lord, I'll meet with you (or as the Greek translateth, will be known unto thee) to speak there unto thee, etc. 'Tis the special presence of God with them, that is intended by those Expressions. And the Tabernacle, is called, the Tabernacle of the Congregation, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle of Assembly, or Convention, because there God, and his people met together; he to Instruct them by his Word, they to Worship Him, and to receive His Oracles. See Exod. 40.34. Leu. 1.1. and 9.23, 24. Num. 1.1. and 7.89. and 12.4, 5. and 14.10. and 16.19, 42, 44. So also in the Gospel-day, Isa. 4.5, 6. The Lord will Create upon every dwelling-place of mount Zion, and upon her Assemblies, a cloud, and smoke by day, and the shining of the flaming fire by night, for upon all the glory shall be a defence: And there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm, and from rain. The word translated the dwelling-place, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary dwelling-place, or common Habitation; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prepared place of, and for God. They are the Church-assemblies he intends by it. To these he promises his Presence, Favour, Direction, Guidance, Defence, Protection, under the notion of the Cloud, Pillar, Tabernacle; which were the signal visible Ensigns of these to his people of old, Zach. 2.10. sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith Jehovah. And many nations shall be joined to the Lord in that day, and shall be my people. ('Tis evidently of the Conversion of the Gentiles, and their walking together in Gospel-fellowship, that he speaks) and I will dwell in the midst of thee— Mat. 18.20. where two, or three (a few Saints walking together in the fellowship of the Gospel, for these two or three are called the Church, v. 17.) are gathered together in my Name, (or Authority) there am I in the midst of them. 2 Cor. 6.16. Ye (the Church of God at Corinth. v. 1.) are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people.— Rev. 3.10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, that shall come upon all the world to try them that dwell upon the earth. The words are a promise made to the Church in Philadelphia, and so to all Gospel-churches; especially to such as are the Antitype to the Philadelphian-Church, of preservation from the temptations, snares, distresses, that are coming upon Professors: others shall fall by them, sink under them; she shall be kept, because she kept the words of Christ's patience, i. e. the Doctrine, Precepts, Institutions of CHRIST, he delivered in the day of his patience, when he Tabernacled amongst men, and endured the contradiction of Sinners. The sum is, as under the Old Law, so under the New; there are special Promises made to Saints Worshipping God in a Community, as a Church: Whence three things necessarily follow:  
1. That there must be Gospel-Churches, to whom these Promises may be made good.  
2. That a denial of a Gospel-Church-state, Churches, Ordinances, is as much as in us lies, to make these Promises of GOD of none effect. For if their be no Churches, there are none to whom they should be performed. And besides, some of them have in them a special engagement for their preservation. As that Isa. 4.5, 6. Is God unfaithful? Can any charge him with breach of Promise, without being guilty of horrid Impiety, Blasphemy against him.  
3. That a withdrawment from Church-Fellowship, Ordinances, is a practick-contempt of the presence of God promised to his People, as they are found walking according to his will herein.   

Demonstration. XIII.  
'TIs the Duty of Saints in every Generation, to confess, make a Profession of Christ, as well as to believe in him, Rom. 10.9. If thou shalt confess with thy mouth, the Lord Jesus, and shalt believe in thine Heart—. This will not be denied! Now our solemn, most signal Profession of our Lord Jesus, lies in a visible subjection to him in Church-Institutions. Therefore are we said, by Baptism, to put on Christ, Gal. 3.27. (i. e. have taken upon you a most solemn profession of his name): And our Lord tells us, Mar. 8.38. That to be ashamed of his words, is to be ashamed of him: that we show ourselves his Friends, if we do whatever he commands us, John 15.14. So that evidently an owning of, visible subjection to, the Words, Institutions of Christ, is that wherein our Profession of his name doth lie. That it did so in the Primitive days, will not, cannot be denied: Well then, either there are no Saints in the World, or they are discharged from the command, to confess Christ, or there are Churches walking together in Gospel-Ordinances at this day; and must be such, to the consummation of all things. The truth is, 'tis utterly impossible, for any to hold the nullity of the Church-state, Ordinances; but they must affirm, (as some have done) that there are no visible Saints in the World. For the same Law of Christ, which directed the Saints, in the first-days of the Gospel, to make a profession of Christ by their subjection to his Institutions, abides still, as a standing rule for them to walk by.   

Demonstration. XIV.  
THe great charge of Christ to his People, is, To hold fast that which they have received till he comes, Rev. 2.25. & 3.11. Now 'tis not only the grace, and Doctrine of the Gospel, that they received, but the Laws, Institutions thereof, relating to Gospel-Fellowship, Worship. These then, in every day, they are bound to hold fast till Christ comes: and those that do so, are upon that foot of account publicly commended by him, Rev. 14.12. Here is the patience of the Saints, here are they that keep the Commandments of God, and the Faith of Jesus.   

Demonstration. XV.  
MUch of the Honour, Glory of the Lord Jesus, as the Mediator of the New-Covenant, lies in his Churches, Zach. 6.13. He shall build the Temple, and bear the Glory. Let these be removed, and he will have but little glory in the World.   

Demonstration. XVI.  
MAny are the evil consequences that follow upon the denial of Gospel-Churches—. We'll instance but in a few.  
I. The Ministration of the Law wherein Moses was a Servant, was more lasting, than the Ministration the Son was on purpose sent from the Father to introduce.  
II. That 'tis lawful to be partial in Jehovah's Law. 'Tis true, we are to pray by ourselves, or perhaps some very few with us; to watch, attend the inward work; press after a further degree of sanctification, conformity to Christ; we are to love him, believe in him: But as to the law of Institutions, we will have nothing to do with it. And why so? Are not these last, as much the charge, Law of Christ to his people, as the former?  
III. 'Tis a condemning the generation of the Righteous (which we ought to be tender of) and that many ways.  
1. They are (have been) a generation of Will-worshippers. Their Church-state, fellowship, breaking bread— is Will-Worship: Churches are gathered, Ordinances administered in the will of man.  
2. They are Self-persecutors, Self-murderers, Self-destroyers. The loss of their liberty, goods, enjoyments, lives, for their being found in these ways, they may thank themselves; for, they bring it upon themselves: for Christ requires no such thing at their hands.  
IU. 'Tis a Justifying, Gratifying, the Wicked against the Righteous. As,  
1. A Justifying them in their charge against the Lord's People. You may (say they) be of what religion you will, pray, preach, a few of you together; but nothing will please you, except you have a great company together. You talk of conscience, this is nothing but your stubbornness, self-will, pride of Spirit. And the truth is, it must be somewhat of that nature (for conscience to Christ it cannot be) if Church-Assemblies, with the administration of Ordinances in them be not of Christ's appointment.  
2. 'Tis a Gratifying Satan, Antichrist, in his grand design, he hath from the beginning been managing against the Lord, and his People, viz. to dissipate, scatter, drive them into corners.  
3. 'Tis a Justifying the wicked in all their bloody persecutions of the Saints. They persecute them not as the Worshippers of Christ; for he requires them not so to Worship him, but as breakers of the Law, Factious, Seditious ones.  
V. 'Tis as much, as in us lies, a despoiling Christ of all the visible Sovereignty he hath at this day in the World.  
VI 'Tis a Withdrawment of ourselves from that Yoke of Christ he commands, encourages his Disciples to take upon them. Mat. 11.29, 30.  
VII. 'Tis to be ashamed of Christ's words in an Adulterous Generation, Mar. 8.38. with much more that might be instanced in. These things might have been particularly more improved, but we have already past the bounds designed in the managery of this Controversy. And if what hath been said, will not convince Gain-sayers, I am out of hopes by any thing that I can offer (though with the brightest Scripture-evidence) so to do: and shall pray to God, to show them the error of their way, and reduce them to his Foot. 'Tis time we attend to those Objections that are made (at least as many of them as we have heard of) against the subject matter of the present discourse: which is the design of the next Chapter.    

CHAP. XI.  
Objections against the continuation of the Gospel-Church-state, Churches, Ordinances, particularly considered, answered. Object. 1. Some of the Officers that were in the Churches, viz. Apostles, Prophets, Evangelists are now wanting: that hence a cessation of Churches, Ordinances doth not ensue, evinced: for then there had been a cessation of these, ever since the Apostles days; the absurdity whereof demonstrated. That 'twas never the intendment of Christ, that these Officers should be continued, proved, 1 Cor. 4.9. explained. That the essence of a true Church of Christ depends not upon these Officers, Demonstrated. Apostles as Apostles, are neither foundation, matter, or form of the Church, proved. Object. 2. The Apostasy Prophesied of, hath covered, swallowed, up all the Churches; Answered. The Apostasy spoken of, not a universal Apostasy, proved. Object. 3. That there are no Wise-master-builders; removed out of the way. 1 Cor. 3.10. Explained. Object. 4. The gifts in the Primitive-Church, wanting, Answered. 'Tis Grace, not Gifts, that constitutes a Church, proved. Object. 5. The present Churches, have only the Form, deny the Power, removed. Object. 6. From the pollution of the Churches, Answered. Object. 7. The Churches were at first gathered in the will of man; Considered, Answered. Object. 8. From the want of a presence among the Churches, Answered. The various ways of God's being present with a people, Considered.  
HAving in the precedent discourse, at large evinced, The continuation of the Gospel-Church-state, Churches, Ordinances; that which remains, is the removal of Objections out of the way, which we now address ourselves to.  
Object. 1. We grant a Church-state, Churches, Institutions to be of Christ, but there's now no such thing; for you want some of the principal Officers that were in the Churches, viz. Apostles, Prophets, Evangelists, Eph. 4.11.  
Answ. That the Officers mentioned, were of the Institution of Christ, is readily yielded: that such are not, now in any of the Churches of Christ, is also granted: but that a cessation of Churches doth not hereupon ensue, is very easily demonstrated. For,  
1. Then there hath been a cessation of Churches for above a thousand, and some hundred of years; yea, ever since the Apostles days: for, after those particular persons invested by Christ into the Offices, and Ministry beforementioned, none such have stood up. Now 'tis the firstborn of absurdities, that Christ should with such solemnity, as he did by the pouring forth of the Spirit in the day of Pentecost, set up a Ministration (wherein also he spent forty days after his Resurrection to instruct his Disciples) and should in a few scores of Years, suffer it to be taken down again. And it cannot be supposed, to consist with the Wisdom of Christ, so to do: it's also perfectly inconsistent, with the Gospel-covenant, Mediatory Offices of Christ, and signal promises made to his Churches— (of which we have already distinctly treated).  
2. 'Twas never the intendment of Christ, that such Officers should be continued in the Churches. Which is evident, as if written with the beams of the Sun, from these few considerations:  
1. If he had indeed intended their continuation, they should have been continued: for 'twill not 'tis presumed, be asserted, that Christ fails of his intendment.  
2. There are no intimations given in the Scripture of any Succession of such Officers; nor any rules laid down for the Churches to proceed upon in their Election. Of Pastors, Teachers, Deacons, we have an account, and directions given for their setting apart to Office; but of Apostles, Prophets, Evangelists, ne gry quidem, not the least syllable, or jota, touching their continuation, or the way to be used in order thereunto. Nay,  
3. When the first-Churches were planted, we find by the advice of the Apostles, Teachers and Deacons chosen to Office, but no choice made of new Apostles; nor any intimation given, that more than these were necessary, or expedient for the continuance, or preservation of the Church.  
4. When Christ writes to the seven Churches of Asia, he blames them (most of them) for several things amiss amongst them; but charges them not, with any neglect, or sin, that they had not the Officers mentioned amongst them; which yet they had not. For Apostles, 'tis certain, they had none; of them only John was alive at that day, the rest were fallen asleep; and he was not with them, but in the Isle of Patmos: Christ owns them as his Churches notwithstanding. 'Tis true, he threatens some of them to un-church them; but not because they wanted these Officers, but for other reasons mentioned by him.  
5. We have an almost express Declaration, that after the Apostles fell asleep, there were to be no more Apostles to succeed them, 1 Cor. 4.9. For I think God hath set forth us the Apostles last: So we render it, but not so fully expressive of the Greek; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— For I think, (or I conclude, for the word doth not always signify a doubtful opinion, but a certain conclusion, 'tis used in the determination of that famous Council, Act. 15.28.) that God hath set forth, or exhibited us, the last Apostles. So the Arabic, Syriack, V.L. God hath showed us the last Apostles. God hath designed his last Apostles, so the Aethhiopic. So then evidently, no new Apostles were designed by Christ after them. 'Tis true, many have pretended so to be; some such (as it seems) came to the Church at Ephesus, who upon trial found them Liaers, Rev. 2.2. But  
6. The whole weight of the Objection lies upon this single basis, That the Essence of a true Church of Christ, consists in having the Officers mentioned amongst them. For if it doth not, the Churches are as really true Churches of Christ, without these Officers, as the first Apostolick-Churches, that had them, were. This is that then we shall demonstrate, that Apostles— are not of the Essence of a true Church of Christ. For  
I. There was a true Church of Christ of Converted Believers, before they ever saw the face of an Apostle, even in the Apostles days. Not to mention what's probable, that the Eunuch being brought over to the Faith of Christ, Act. 8. went in to Ethiopia, Preached Christ, gathered Churches there. In which, some think that Prophecy had its accomplishment, Psa. 68.31. nor, what some affirm, that the Gospel was Preached, Churches gathered here in England by Joseph of Arimathea. What may we think of the Church at Antioch? Was that a true Church? the Apostles owned it as such. And 'tis evident, that 'twas constituted without the Officers mentioned Act. 11.19, 20, 21, 22, 23, 24, 26. and here the Disciples were first called Christians. 'Tis true, there came Apostles, and Prophets to them; but they were, before their coming, a Church of Christ. The like may be said of Samaria, where by the Ministry of Philip, were Converts brought over to Christ, and Baptised, before ever the Apostles heard tittle of it; who at this time kept privately at Jerusalem, Act. 8.1, 5, 6, 8, 12, 14. That by the same hand, Churches were planted at Azotus, Caesarea, Act. 8.40. with 9.30. is more than probable. At Ptolemais you have an intimation of a Church of Christ; but no account of any Apostles going thither, till Paul in his journey salutes the Brethren that were there, and tarries with them one day, Act. 21.7. The Church at Colosse was gathered by Epaphras, Col. 1.7. as were several Churches, before ever any Apostle came to them. So that, if because they have not Apostles, the present Churches are no Churches of Christ; neither were the Primitive-Churches, at least some of them, such: The Objection lies as directly against them, as any after-Churches. But  
II. The Apostles, as Apostles, are neither Foundation, matter, or Form of the Church; so far are they from being of the Essence of the Church.  
1. Foundation they are not; for Christ is the alone Foundation, as hath been proved. 'Tis true, Saints are said to be built upon the Foundations of the Apostles, and Prophets, Eph. 2.20. but the intendment thereof, is no more than that, they were built upon the Doctrine was Preached by the Apostles; the substance whereof was Christ.  
2. Not the Matter, as Apostles: as Saints 'tis true, they were so, as well as others; but no otherwise.  
3. The Form of the Church they are not: for that lies in somewhat else, as before was Demonstrated.  
III. Let's suppose, that, which may be supposed. (It hath been, as is known) that by the Providence of God, the meanest Saint is cast upon any spot, where the Gospel never was. He preaches Christ to the Natives, they are Converted by the Spirit of the LORD accompanying his Ministry: may these Converts give up themselves to the Lord, and one another, to walk with him in ways of his own Institution, or not? If the first, actum est periisti Antichristiane, there may be true Churches, without Apostles; for herein lies the Essence of a true Church: If the Second, it's lawful, than it seems, for believers to disobey the Commands of Christ (which will at least sound harsh in the ears of sober Christians) for Gospel-fellowship, Churches— we have proved to be commanded by Christ. Nay  
IV. The Apostles, quâ Apostles, never belonged to any particular Church. Authority in the name of Christ they had in, and amongst them all; never related to any particular Church, as such. They were non-resident, ubiquitaries, and the Office whereunto they were called by the Lord Jesus, required, that they should be so, Mat. 28.18, 19  
V. What the Apostles were to the Gospel-Churches, that (at least) Moses and Aaron may be supposed to be in the Judaic Church. The Law came by Moses. In every difficult Case, he was their Mediator to God, and gave responses to them: from him Aaron had his Vrim and Thummim, whereby he gave (in matters proposed to him) infallible answers from the Holy One. They had also the Ark, with the Mercy-Seat, and Cherubims. The Fire from Heaven: the Majesty or divine Presence (viz. the Oracle in the most Holy Place, where God dwelled between the Cherubims. Num. 7.89. Psa. 80.2.) the Holy Spirit (viz. the Spirit of Prophecy, not only in the Priests, but in the Prophets) were these of the Essence of the Church? was their Church-state dissolved because of their want of them? What more frivolous can be asserted? Moses, and Aaron soon fell asleep, before they came into the good Land. As for the last mentioned, they enjoyed them not under the second Temple (as the Jews themselves acknowledge); yet their Church-state continued till the death of Christ, as is granted by all. 'Tis impossible to fix upon any Argument to prove the necessity of Apostles for the continuation of a Church-state in gospel-days, which will not also evince a necessity of what we have instanced in, with respect to the necessity of the existence of Moses, etc. for the continuation of the Judaic Church-state; than which nothing is more false. Besides  
VI The Church was never Built upon the Apostles (one or other of them) but upon their Doctrine, which from the Lord Jesus they delivered; or rather upon Christ the sum, and substance thereof. 'Tis true, the Papists tell us (as hath been intimated) that 'twas Built upon Peter, from, Mat. 16.18. upon which they have laboured to build their Babel, endeavouring to substitute the Pope in his room. The vanity of which attempt, hath been discovered by several, and by none more than the every-way learned, and accomplished J.O. in his Animadversions on Fiat Lux. But as was said, 'twas their Doctrine, not their Persons the Church was Built upon. This through the wonderful kindness of God, we have continued to us; and therefore no need of their personal Ministry. Yet,  
VII. Suppose we had Apostles amongst us, the selfsame Apostles that were sent forth, and instructed by Christ, to indoctrinate the Saints in his will, to charge them to Observe whatever he had commanded them. They would declare to us the same things, or they would not▪ If the same, they are upon record in the Scriptures of truth; and are as much to be heeded by us, as if they had been delivered to us by them Viuâ voce. The latter cannot be imagined. The Apostle hath for ever shut the door against any such conceit, Gal. 1.8, 9 Though we, or an Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, let him be accursed—. So that evidently the want of Apostles is the most weak, frivolous argument, that ever men of the least reason, or converse with the Scripture, or knowledge of that faith that ought to be with us in these matters, ever fixed upon.  
Object. 2. But there was an Apostasy foretold by the Apostles of our Lord, which we find actually came to pass within a few hundreds of years after Christ. Therefore there are no true Churches; for the Apostasy hath covered, swallowed up all.  
Answ. That an Apostasy was foretold, as intimated, that it was also introduced, is granted. But this proves not, the nullity of Churches, Ordinances. For,  
1. 'Tis expressly declared, that the Apostasy mentioned, should not be a total Apostasy, 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not all, but some shall depart, or make a revolt from the Faith. I confess had the Scripture asserted a universal Apostasy, the objection would have seemed, to have had some strength in it. I say 'twould have seemed, for really it hath none. For had the Apostasy, as is falsely pretended, overspread all for a season (as sometimes it did in the Churches of old, as was demonstrated in the preface to this discourse); yet it follows not, but in persons (by the call of God) delivered from under that Apostasy, a true Church-state might exist. Which is notoriously true, with respect to thousands, that for some while the Papacy drank in. But,  
2. We have already proved [Demonstrat. 4. c. 4.] that all along the Apostasy, the Lord had his true Churches witnessing for him against it. So that we need not say more touching this matter. There was an Apostasy foretold, that should overspread the greatest part of the Churches, prevail in most places of the Christian World. It did so to purpose at Rome— etc. Ergo, there are no true Churches, risum teneatis amici, or rather pity; pray for them, who by reason of prejudice, temptation, have their understanding so far blinded, as to think there's any weight to be laid upon such Puerile Ludicrous arguments.  
Object. 3. But you have no Wise-master-builder; which the Apostle saith he was, 1 Cor. 3.10. therefore you have no true Churches.  
Answ. This Objection is the same with the first. To it we will nevertheless speak a few words, which will abundantly evince the emptyness of it.  
1. Paul asserts himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Chief-Bulder, not with respect to Christ; for so he was not, but an under-work-man; but with respect to others, who afterwards built upon that Foundation [CHRIST] he had laid. Nor doth he  
2. Assert himself to be the Chief-builder, with relation to all the Churches; but with respect to that particular Church at Corinth. Were all the rest of the Churches, that had not this Master-Builder, false Churches? This will not be asserted. Yet we hear of no Wise-master-builder, with respect to any other of the Churches. The word is only used here. But,  
3. Paul, as wise a Master-builder as he was, was sure a Workman under Christ; who is the Builder of the House, or Churches (as hath been proved) and he was indispensibly bound to walk by rule; the rule of his Lord and Master, Christ Jesus. This he tells us he did, 1 Cor. 11.23. Now  
4. The Saints have this Rule, and they have the Spirit of the Lord with them, in them, to open it, and explain it to them. For if they have him not, and for this end (to lead them into all truth) they are not Saints, Rom. 8.9. what hinders then, but that Saints having the same Rule the Apostle walked by, and the Spirit to instruct them in it, they may conform to it, and so constitute Churches of Christ? If they have but so much Wisdom as to understand the rule constitutive of Churches; and so much Conscience and honesty, as to apply themselves to it (and they are poor Saints that are devoid of the one or the other) they cannot but do so. The very truth is, Paul, none of the Apostles were Builders, or Wise-master-builders, but with respect to the Rule of Christ: To have Built in their own Wisdom, with a neglect thereof, had been folly and madness. So that any that attend to this Rule in Church-Work, may be as well said to be Builders; and if they lay the Foundation of a Church afterward built upon by others, as truly said with respect to such a Church to be Wise-master-builders, as Paul, etc. 'Twould hardly be an effectual argument to a man under the sense of inconveniencies (almost to starving to death) by winds, and storms, for want of an habitation to dwell in; to tell him, 'tis true, here are Materials for a House, and here is a Rule to build it by; which if you attend to, you cannot build amiss, but the Truth is, the Wise-master-builder, who acted by the same Rule in building all the strong, and beautiful Houses in the Country, is thousands of miles off, and perhaps may not come hither again till you are dead, and rotten in your grave; therefore you had best not attempt the work, till he come. Nay stay, will the poor man say, I have the Rule that he walked by, and I'll up, and be doing as well as I can; and I hope the Lord will be with me—. Christ commands (as hath been proved) to build an House; giveth us rules to walk by in such a work; but hath no where said, he will send us such Wise-master-builders in every respect as Paul was; nor told us the Work must cease till they come; but the contrary.  
Object. 4. But you have not the gifts of the Primitive-Churches; therefore you are no true Churches of Christ.  
Answ. 1. 'Tis Grace, not extraordinary Gifts, that is the qualification of Church-members, that constitute a Church. When the Apostles speak of Church-members, they decipher them as Sanctified ones, partakers of the Grace of God—. Christ requires no other qualification of a Church-member, than being born again of God, John 3.3, 5. which persons may be without those extraordinary Gifts. Nay, the truth is, the Churches that have most excelled in these, have not been the most comely, or beautiful Churches. For instance, the Church at Corinth, who perhaps in these Gifts excelled other Churches; but I am sure, came short of some of them in Divine graces.  
2. 'Tis most evident, that the Primitive-Churches were constituted, converted, believers added to them, without any immediate participation of these gifts, Act. 2.40, 41, 42. We have an account of Three Thousand Souls added to the Church, but not a tittle of their partaking of these extraordinary Gifts. The Church at Antioch was a true Church of Christ, before the Apostles (any of them) came to them, or they had received the Holy Spirit (i. e. were made partakers of the extraordinary Gifts of the Spirit) Act. 8.12, 14, 15, 16, 17. The like may be said of other Churches.  
3. The Apostle having discoursed at large of these Gifts, 1 Cor. 12. at the close, v. 31. tells them, that he shows unto them a more excellent way, (or the most excellent way, as the Greek reads it) viz. the way of love: of which he discourses at large, chap. 13. And this (not the Gifts mentioned) is that which Christ makes the badge of his Disciples, Joh. 13.35. Were there more of this, there would not be so much talk of the nullity of Churches, as there is amongst some at this day; nor that undue withdrawment from them.  
4. These Gifts are so far from being essential to a Church; that the Apostle tells us, persons may have them all, and yet not be fit matter for a Church: for they that have them, may nevertheless be nothing, devoid of true grace, 1 Cor. 13.1, 2.  
Object. 5. But the Churches have only the Form of things, and deny the Power; and from such we are commanded to turn away, 2 Tim. 3.5.  
Answ. 1. I must crave leave, to say, that the framers of this Objection, are ascended not only to the height of censorious uncharitableness; but invade the Throne of God himself, and will become Judges of the secrets of hearts. For, who told them that they deny the Power? did any of the Churches themselves? Do any principles owned by them, any practices found amongst them declare as much? Let the individuals hereof [Guilty] plead for themselves, I'll not be their advocate. Though I must add, I know no such Churches, and yet they are not a few I am acquainted with.  
2. It had been severe enough for the Objectors to have, that They have the Form, but not the Power; therefore are not true Churches. But this perhaps they thought would not have served their purpose. Inasmuch as the Lord himself saith concerning the Church of Sardis, Rev. 3.1. Thou hast a Name to live, and art dead; and of Laodicea, v. 15. Thou art neither cold, nor hot, v. 17. Wretched, Poor, Miserable, Blind, Naked: yet even these are owned by Christ for his Churches, Rev. 3.1, 14.  
3. That they have not the Power, is also notoriously false. 'Tis true, they have not so much of it, as in a former day; but that all's lost, there are a thousand Witnesses to confute.  
Object. 6. The Churches are polluted; therefore no true Churches.  
Ans. 1. This is a most evident nonsequitur: They may be polluted, and yet true Churches. The question is, whether there be such pollutions found upon them, either with respect to Worship, or Conversation, that by any Rule of Christ declare them Vn-churched; which we are only to attend to in this matter. We may stab, and kill each other in a distempered fit, and think we do well; but 'twill be found Murder by the righteous judge; if what we do, be without his Rule, and Authority.  
2. What Pollution is there to be found amongst the Churches, that was not to be found even in the Apostolic Churches; and greater too, at least, in some of them?  
3. Do they justify, plead for, any Pollutions amongst them? Is not the sight of them, matter of grief, burden to them; at least, to many amongst them. Though there were but a few names in Sardis, that had not defiled their Garments, Rev. 3.4. yet Christ owns them for his Church.  
Object. 7. The present Churches were at first gathered in the will of man: Therefore they are no true Churches.  
Answ. 1. Prove This, and take the Cause. I'd be he, after all I have writ, that would cast the first stone at them. But saying so, is but a sinful Calumniation, no Argument. Let's a little further consider this matter.  
2. Why are they gathered in the Will of Man? Is it, because they are gathered by the authority of man, driven together by penal Sanctions? This cannot be asserted. What then? Are they gathered, constituted of visibly profane persons? Nor can this be affirmed. If the gathering together of Saints called out of the world, as Volunteers giving up themselves to JESUS CHRIST, and one another, to walk together in Gospel-fellowship, be a gathering in the will of man; 'tis true, they are so gathered. But the best on't is, we have good company under the same Condemnation, even all the primitive-churches.  
Obj. Oh! but you were not gathered by Apostles!  
Answ. Oh! but this hath been already spoken to, and removed out of the way: several of the first Churches we have proved, were not gathered by the Apostles; Ergo, they also were gathered in the will of man, were not true Churches.  
Obj. 8. But there's no Presence among the Churches: Therefore no true Churches.  
Answ. 1. Should it be granted, that there's no presence, yet from thence it doth not follow that they are not true Churches. For the glory was departed from the Temple, Ezek. 3.12 the blessed glory of the Lord is gone from his place, and yet the Temple was standing. In the second Temple, there was not the Schecinah, or divine presence; yet the Judaic Church-state, not dissolved till many years after. The house may stand, and be a true house as much as 'twas before, though the master be gone out of it; perhaps he hath a special end for the good of the House, Servants, Children, for a season to leave it. God may have blessed designs towards his Churches in his temporary leaving them, yet true Churches. I'd ask, doth not the Lord sometimes withdraw his presence from particular Saints? What Child of God, but at one time, or other, finds cause to complain of his departure from him? He seeks him, yet cannot find him. Doth this destroy his Saint-ship? Who'll affirm it? Well then, the with-drawment of God from Churches, is no Argument they are none of his.  
2. It may be there may be some mistake in this matter, and God is only supposed to be a great way off, when he is near. Marry laments for the absence of her Lord, when yet he stood by her, Joh. 20.15, 16. It's necessary we inquire a little touching the presence of God with a People. He is said to be present.  
1. In respect of his Essence, and being, so he is present with All; indistant to none. He fills Heaven and Earth; all things with his Presence, Psa. 139.  
2. In respect of providential dispensations, preserving, defending a People, giving them the Victory over their Enemies. In this sense, through wondrous riches of Grace, the Lord is yet present with his Churches; the Plots, Confederacies, Advancements of the Children of Men against them, have hitherto been in-successful.  
3. In respect of sensible manifestations of his grace and love in the way of the new-Covenant to them; quickening, causeing their graces to flourish; renewing, strengthening, comforting them. Now though 'tis true, (and touching it, deep search of heart should be upon us, and mournings after the Lord) that there is not in this sense, such a presence of the Lord as hath been formerly; yet we must say, to the praise of matchless- grace, we are not wholly destitute of it; and are crying, as we can, Let our Beloved come into his Garden, that the Spices thereof may send forth their odoriferous smell. Yet who'll despise a day of small things? 'Tis a mercy, for a rebellious beggar, to have a crumb, a drop, of the bread, waters of Life. And were we more thankful for, did we prise, improve as becomes us, that little God gives us, we might have more.  
4. In respect of his real, actual presence in the new-Covenant, though not sensible manifestations of it. Thus God is present with us, (though we complain of his absence) when he strengthens us to wait on, for him, in the ways of his appointment; enables us to seek to him. For without his presence, we were not able to do that. Thus (through grace) he is present with his Churches, and every member of them.  
3. Is not Prayer, Prayer, because we have not his sensible presence with us? who'll affirm it? Is it lawful to omit that Duty, in our Closets, retirements; because we enjoy not God in it? Who dare aver it? This were an Effectual, and expeditious way, to drive Christianity, all Religion, Devotion, out of the World. What though there be not a sensible Enjoyment of God in Churches, Institutions—▪ There he hath promised to meet his people, and bless them; and there it's our duty to wait for the returnal of his Presence, and Glory. Thus far in Answer to Objections: Which are all I have met with. And in the whole, have been with PRAYER and SUPPLICATION, following the Lord for leadings; have not willingly reflected upon, or used exasperating Expressions concerning any; nor designedly pleaded the cause of any PARTICULAR PARTY, but the general concern of all the Saints, who look upon their subjection to Christ in Gospel-Institutions any part of their concern. In simplicity, and godly sincerity (though with much weakness) have I been managing this affair; and because I believe, that the truth of the Lord is herein with me, therefore have I spoken. If any may be profited, let God have the Glory; If any be otherwise minded, I pray God will manifest this also unto him in due time.  
FINIS.