〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh. A Tabernacle for the Sun: OR IRENICUM EVANGELICUM.  
An IDEA of Church-Discipline, In the THEORIC and PRACTIC Parts; Which come forth first into the World as Bridegroom and Bride, hand in hand; by whom you will have the totum essentiale of a true Gospel-Church state, according to Christ's Rules and Order, left us when he Ascended.  
In which you may find the Hidden Mystery of whole Christ, in Head, Neck, and Body. Hidden in former Ages from the Sons of Men. Eph. 3.4, 5.  
Published for the benefit of all Gathered Churches, more especially in England, Ireland, and Scotland.  
By JOHN ROGERS An unfeigned Friend and Servant of the Bridegrooms and Brides, and Minister of the Gospel of Jesus Christ, late at Purleigh in Essex, now at Tho. Apostles, Lond. Declared for the most part in Christ-Church, Dublin in Ireland.  
Imprimatur Joseph Caryl.  Psal. 19.4, 5. 
Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or rule and structure) is gone out through all the earth; in them hath he set a Tabernacle for the Sun, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu.  
In that day I will raise up the Tabernacle of David that is fallen, and build it as of old,  Amos 9.11. 
LONDON: Printed for R. I. and G. and H. Eversden, to be sold at the Greyhound in Paul's Churchyard. 1653.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah. A TABERNACLE For the SUN.  
The first BOOK.  

CHAP. I. That there is a visible Discipline, or Polity of the Church under the Gospel, ordained by Christ; and what it is: and how it differs from carnal Policy.  
NOthing is more clear out of the word of God, then that there is a Gospel-Discipline, 
Wisdoms Polity,  or Church-State for Saints of divine Institution, and by divine instruction; Prov. 1.3. To receive the instruction of (Christ) Wisdom, Justice, Judgement, and Equity; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for Solomon (who was a type of Christ) teaches his Discipline in this Book of Proverbs, which you have some call his Ethics, as relating to moral Precepts; for Divinity is like some great Lady that is every day in a new dress; and Morality like to a handmaid that waiteth on her; 
Sim.  Christ [the typified Solomon] intends hereby to tell us of his Order, 
Divinity and Morality.  and of the Discipline of Wisdoms house (viz. his Church) Prov. 8.1, 2, 3. and Chap. 9.1, 2, 3, 4, 5. he begins with this exhortation, Prov. 1.8. My son hear the instruction (or Discipline, as many read it) of thy Father, 
Expos.  viz. his spiritual documents, and teachings, 
From Father and Mother.  and forsake not the Law of thy Mother, that is, of the Church, Gal. 4.26. who bears, and brings forth children to the Lord. So that it seems Christ's Discipline (which is of the Father, and of the Mother) consists in the Spirit, 
Spirit and Truth.  and in the truth, Joh. 4.23, 24. not only inwardly, but it is also outwardly; as to outward Orders, Laws, and Ordinances of the Church. Thus the Lord opens the ear to Discipline, 
Expos.  says Elihu to Job chap. 36.10. and commands them from iniquity; that is, says Calvin, he instructs them in his ways, 
God's design in setting up Gospel-Discipline.  and teaches them to amend. This shows, that God's design in giving us so good a Gospel-Discipline, is, thereby to make us good and Gospel Disciples, both in knowledge and in practice, and is therefore of great concernment to us in teaching us these three things, 
To make us Gospel Disciples.  1 Subess●; 2 Coesse; 3 Praeesse.  
First, to be obedient to his Laws, and Ordinances, ut discipuli, 
1 For order.  living together in Order: Secondly, to love one another, 
2 For unity  and all Saints living together in unity, ut socii, Psal. 133.1, 2. 
3 For edification of one another.  Thirdly, to instruct one another, and to strive together, to excel in exhorting, comforting, and teaching to the edifying of one another, 1 Cor. 14.12. ut Magistri, as Masters of knowledge, Psal. 119.98, 99 and therefore it is, that there is so great a need, and notable a use of this good order, and Gospel-Discipline amongst us, which God hath of his goodness, and in his wisdom provided for us. 
Hereby appears God's great love to us.  So says old Bernard, super Cant. Serm. 23. What abundant cause have we to bless the Lord (who was no ways bound to us) that of his free love should let down a Discipline out of his own bosom (as it was brought by Christ to us from the Father for us to dwell in? because the Schoolmen could say, 
Th. Aqu. 22. Q. 80.1.3. Expos. And his great care over us.  Disciplina non debetur ex debito, quia inferiori non est aliquis obligatus, in quantum est inferior; Man is the inferior, therefore it is man that is obliged to the Lord his Superior, for making so much, and so excellent soul-provision (hence religio a religando) Ma●. 24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who is a faithful and wise servant, 
Expos.  whom his Lord hath made ruler over his household, to give them meat in due season? So we see the Lord takes care for us, and makes provision for poor souls, for he hath appointed, (constituit being a compound word, is as much as to say, cum aliis statuit, whom the Lord hath appointed (jointly with others) as an Overseer, (super familitium suum,) over a remnant of his family.  
Now, 
The necessity of it is undeniable.  woe be to them that reject this Discipline of Gospel-institution, Psal. 50.16, 17. a mere Moralist will tell you there is a necessity of Discipline. (See but Tull▪ in's Offices lib. 8. & 9 the invent. ante finem libri) and a mere Formalist will tell you, that there is a necessity of Church-Discipline, which is a principle owned by all for a truth (except Atheists) be they no more than mere pretenders, or professors. As for this Church-Discipline we shall find it in the word, and fetch it from the Fountain freely flowing forth through many more Scriptures, than I shall mention both out of Old and New Testament.  
First, in the Old Testament, we find many Prophecies, 
This Discipline is proved, 1 cut of Old Testament.  and Promises filled with this, as Psal. 110.3. Thy people shall be willing in the day of thy power, in the beauties of holiness, which must be meant of this visible Gospel-Church-state, 
Expos.  wherein Saints (having communion with Christ, and one with another) do worship the Lord, as appears Psa. 29.2. 
It is the beauty of holiness.  Worship the Lord in the beauty of holiness; this is the Lords house, here is his worship due unto his name; out of this Zion goes forth the Law, and it is beautiful for situation. So in Isa. 2.2, 3. It shall come to pass in the last days, that the mountain of the Lords house shall be established in the top, 
Expos.  etc. which foresees the singular fellowship of Saints in these last days wherein we live (largely) exalting Gods own way of worship, which he will bring forth with shoutings, and withal an attractivum bonum, a winning excellency will show itself to the ravishing of the Saints, and the re-edifying of their souls as (in statu quo prius) of old; so that the very outcasts of Israel shall (more fluminis) by a spiritual instinct, and from occult qualities flow freely (and be fully satisfied) unto it, yea up to it, which is a greater wonder.  
The glory of this latter house shall be abundantly greater than the former, 
The glory of the latter house greatest.  which notwithstanding was filled with his glory. This house the Prophet also premonstrates in Ezek. 43.10, 11, 12. which looks to the Gospel-time and Temple.  
Secondly, in the New Testament, this truth triumphantly appears, 
Proved in New Testament by Christ  for our Saviour testifies himself unto it, in Mat. 16.18, 19, and upon this rock will I build my Church (in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but, is not a copulate) but Christ himself is this rock that is pointed at for the Church's foundation, 
Expos.  1 Cor. 3.11. or else is will fall: And as the verb metaphorically concludes this Doctrine of Church-Discipline (being taken from a building consisting of many particular parcels made up into one, 
It is a building fitly compacted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also of such a Society which are of near relation and sweet consanguinity (spiritually taken) including the order of the house, which is thus built up an habitation to the Lord through the Spirit; 
It is not an (openly) mixed congregation. ) So also the person and tense do signally declare, Christ is yet about this building (who alone is the Carpenter's Son, the Son of Mary) as afterward we shall show.  
For further proof, see Mat. 18.17, 18. the Church is not there meant a mixed company (says Cameron in loc 
Expos. ) nor a mixed worship, 

Ecclesiam esse misc●llaneam falsum oft dicere Cam. in loc. quia confusis▪ cultibus confunditur v●rus Deus cum Idolis.  
Vrsin in secundo praecepto.  
Proved by the Apostles, and primitive Saints.   saith Vrsin: but you have here commanded and commended unto you by Christ, the good Gospel-order and Discipline thereof. This the Apostles practised, Act. 2.42. and 46▪ 47. And in all the Epistles of Paul, it is apparent, Phil. 3.17. 1 Thess. 1.7. 2 Thess. 3.9. Cum multis aliis, etc. This the Apostle preached, Act. 8.12. instructing others in it, 1 Cor. 12.25, 26, 27. 1 Cor. 14.12. and commending others for it, 1 Cor. 11.2. Coloss. 2.5. 1 Thess. 1.6, 7. besides abundance of examples of all the Churches of Corinth, Rome, Phillippi, Macedonia, Antioch, Samaria, and the seven Churches of Asia▪ So that we are encompassed about with a broad cloud of witnesses, 
Examples.  and cannot but concur with all in this received Axiom, or undeniable truth, that there is a Gospel-Discipline for the Saints to submit unto, and to walk under, together in order and unity.  
This many call Ecclesiastic Polity, as Cartwright, Hooker, 
Christ's Church Discipline, or Polity, why, and how called so.  with many others, because that so much skill and judgement is required for the ordering of the affairs of the true Church of Christ, which we are here to treat of, 1 Tim. 3.15. this same is by others called the Church visible consisting of believers in body together, and under outward forms, order, Coloss. 2.5. and government, and under the power of Christ (King, and Lawgiver) committed to him by his Father, Matth. 28.18. Joh. 5.22. Joh. 13.3. and delegated unto him, 
Visibly, and invisibly all one Church.  and executed by him visibly and invisibly; invisibly by his Spirit and word within, which are as the Ruling Elders and Officers, Joh. 14.16, 17. Joh. 16.7, 8. 
Sim.  But visibly by his Ordinances, and Officers in the Church without, Ephes. 4.11, 12. 1 Cor. 12.28, 29. yet none ought to be a visible Officer (no nor member) but such a one as is ruled, directed, enabled, and qualified by Christ, and his Spirit, ordering within in their hearts; So that the formal and spiritual, outward and inward, visible, and invisible make but one Church: But more of these things hereafter.  
Only this at present, before I proceed, 
How it differs from carnal worldly Polit●e.  I must acquaint you that there is a most dimense difference between this Discipline and Polity in several particulars, of which some I shall name, and so haste.  
First, 
1 One and the s●me in all places.  Polity of Nations (or rather Policy whereby states are ruled) is not one and the same in all places, but as Physic is administered according to the constitution and complexion of the body; so is Policy, and not in all places alike, but according to the constitution and complexion of the people, 
Sim.  and place; one Nation is ruled this way, another that way, but Christ's Discipline of his Church is one and the same in all places, to all people, 1 Cor. 7.17.  
Secondly, Polity also differs according to the times, but this Gospel-Church-state doth not, 
2 In all ages. Cuncta temporum cursu mutantur.  but is the same (by rule) in all ages, and at all times, be they what they will, Ephes. 3.21. and Ephes. 4.11, 12. Media cultus sunt immutabilia, till the coming of Christ, 1 Tim. 6.13, 14. 1 Cor. 11.26. Isa. 9.6, 7.  
Thirdly, Polity always drives on a Self-interest, and seeks no further; 
3. In the interest it drives.  but this Discipline of Christ drives on an interest above self (which is, as having the Moon under her feet) and is not therefore of this world, Joh. 5.30. Joh. 7.16, 17, 18. Heb. 2.12.  
Fourthly, Polity is ordered by certain outward Laws, and rules left (as a Gnomon) or laid down for the tranquillity of the State; 
4. In the Laws outward, and inward.  but this Church of Christ is governed by the Word without, and the Spirit within (as will appear hereafter) in power; and hence it is that Directories are out of date, 
Directories or Cannons are of no use therein.  the Cannons discharged and broken in pieces, and Platforms of men no more minded then as they are the Word of God, and till further light be given from above, and till the Spirit lead us further into the truth.  
Fifthly, Polity, and the Kingdoms of the world have many Kings, Emperors, and Rulers; but the Church of Christ over all the world hath but one and the same head, 
5. In the King and Governor.  Ephes 1.22. and Ephes. 4.15. and Ephes. 5.23. 1 Cor. 11.3. Coloss. 1.18. who is to rule them by Spiritual influences, and outward Ordinances.  
Sixthly, Polity requires outward obedience, and no more (be the heart never so bad) but this Churchway of Christ calls for spiritual worship, 
6. In obedience.  Joh. 4.23, 24. and the heart, Psal. 27.8. Prov. 3.1. Psal. 66.18. Psal. 51.17. Acts 4.32. Act. 8.21. & Act. 11.23.  
Seventhly, In Polity men have power of pulling down, or setting up new Laws by the Supreme authority of that Nation or State, 
7. In altering or adding to Laws.  and their Laws and Acts (as those of the Parliament) are binding, and of force: But in this Church of Christ there is no setting up new, or pulling down old and true; Christ's Laws and word must stand without adding, diminishing, or altering, Rev. 22.18. this Discipline is not a nose of wax, 
When●e came Pope, Prelate's Hierarchy.  nor (as honest Cartwright says) taken out of Cannons, Laws, Decrees of men, Popes, Prelates, or the like; from which pit came all the Locusts, and Scorpions, the Romish Hierarchy, the Arch-Bishops and Bishops, and their Servants, Surrogates, Officials, Commissaries, and the rest of that trash and rubbish.  
Eighthly, Polity hath no higher principle than reason, 
8. In principle▪  but this way of Christ is abundantly above, and yet in nothing against pure reason.  
Ninthly, Polity is a great Fautor, and abettor of Customs, of long continuance, whereby the people are embondaged; 
9 About customs of long continuance.  but this way of Christ is very much an enemy to all customs and traditions of men (that are not of the Word of God) though of ever so long continuance and use: Vide Vrsin de 2 praecepto.  
Tenthly, Polity hath Corporal punishments, and power against opposers, enemies, offenders, or the like, 
10. In power of making obedient, and punishing Offenders.  Et ist●s vi coercere, ac ferro punire potest; but the Church-power is from above, the weapons of her warfare are spiritual, Non ferro sed verbo, non vi & armis, sed vi & efficacia; she uses the two-edged-sword of the Spirit, and Word, against all her opposers and offenders, neither are men compelled (as by Political powers) to obey, but they are drawn of God, and the Spirit constraineth them, Job 32.18. 2 Cor. 5.14.  
Eleventhly, Polity is full of Tricks, Arts, Quilits, and Equivocations, and lies ready at the catch, 
11. In the nature of it.  according to a Judges (or great man's) interpretation, or construction: but this Gospel-way is full of plainness, truth, and simplicity, 2 Cor. 1.12. and 2.17. and is not according to man's interpretation, but the spirits, Rom. 12.8. 1 Cor. 5.8. Rom. 16.19.  
Twelfthly, Polity consists most in the Form, and lives most in the outward show, pomp, and appearance, 
12. In the pomp and beauty of it.  but this way of Christ consists most of inward beauty, pomp, and excellency, 2 Cor. 5.12. and 2 Cor. 10.7. Joh. 7.24. and lives most in the spirit, and least in the form.  
Thirteenthly, In Polity is the greatest respect of persons, one higher than another, making some Slaves, and others Lords; 
13. In respecting▪ persons or opinions.  but in this Church-state of Christ it is an intolerable Tyranny, and hath not the least allowance, Mark 10.42, 43. lest thereby we should have men's persons or opinions in admiration, Jam. 2.1.3, 1 Pet. 5.3.  
Fourteen, Polity prefers men according to their outward parts, 
14. In respect of gifts and abilities.  fleshly habits, of learning, wit, or prudence; but Christ's Church-state sets up Christ, and his Spirit for Officers in chief, and such who are ruled and filled with the Spirit of Christ under them, so that not men, but Christ rules; Judas that had not this Spirit proved a Traitor, so will others.  
Fifteenthly, Polity grows every day more and more rusty, and the longer it lives, 
15. In the Consequence of it.  the more it will be out of date, and loathed at last, and like a Potsheard be dashed a pieces; but this way of Christ grows every day more and more glorious, and will be the beauty of the whole earth; Piety shall stand, whilst Policy shall fall, and the Church of Christ, that little stone (cut without hands) shall crowd Policy out of doors, and fill the whole earth, Dan. 2.35. Rev. 11.15. Psal. 48.1, 2. Isa. 62.4.7. In all these respects and many more (might I not be too tedious) I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy, 
It differs from Ecclesiastical Polity in a sense.  whither in Church (where it hath been set up instead of Piety) or State, so that I mean not in any such sense that there is an Ecclesiastical Polity, but as I have hinted before, and in order to visibles.  
Now who hath been more politic and subtle than that Beast, that hath for so long usurped Christ's Seat? and what a many Romish Ornaments (like unto the Egyptian Jewels) do many men and Ministers yet retain? 
Who more Politic, than the Beast sevenheaded, most subtill-pated in his Ecclesiastical Discipline.  fitter for a Golden Calf, (which is to be ground to powder) then to adorn the Temple, or Tabernacles of God; O that they were sent away from whence they came! and that we would come in sincerity to the Lords work before us! which is, the building of his house for his honour to dwell in.  
But thus I have proved that there is a Gospel, orderly Church Discipline, and how far it differs from Policy, whether called Ecclesiastical (as some make it to consist altogether in forms, and things carnal) or civil.  
Now the Lord lead us into his own Spiritual Temple, and Gospel-Church-state by his own light: for how sad a thing is it to see his flock so scattered among Wolves, and the Saints in a confused dark, corrupt, Disciplinary way of walking without order, rule, and ordinances? which so many Souls do sit moaning for, and in the want of them in this their Wildernesse-estate, wherein they have been lost for many ages together; 
Saints susp●●ring (yet aspiring) in a strange Land.  and whilst they are sighing and sobbing in a strange Land, they that have led them into this Babylonian Captivity, do call upon them to sing the Songs of Zion; but alas, their Harps are hung up upon the willows, and they as in a strange Land are silent, which is the next thing I come unto.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gnaraphel. CHAP. II. We have had our abode a long time under Antichristian darkness and Discipline, and the Church was driven by the Dragon, and drawn by the Beast into a Wilderness for many hundred years, and ever since how miserably Souls have been blinded by bottomless smoke in a Popish Hierarchy, and so have continued to these days.  
IN the next place we are to show how for many Ages together we have fallen foully short of this holy and wholesome Discipline of Christ's Church, and have been abominably cheated with the rotten figs, and choked with the thick Romish fogs, and filthy infectious mists of Popish inventions, so that thereby the Sun and the Air have been abundantly darkened. The (poor) Church, 
Revel. 9.2. Rev. 12.1.  she was before clothed with the Sun, encompassed round with purity of Religion, 
Expos.  with brightness of Discipline, and in the clear light of Christ, 
What a happy condition the Church was in in the Apostles days both for Doctrine and Discipline.  and Scriptures which were her rich ornaments in the twelve Apostles days; yea and after that till Constantine's time she wore this Crown of the twelve Stars, those glistering lights. And not only were the Saints (such as then lived) above the Moon, and all sublunary enjoyments, but they had this borrowed light of the Word, means, and ordinances, to guide them in their paths, and to direct them in their Discipline and Church state; 
Mat 10.16, 17, 18.  but alas! (as our Saviour foretold what would follow) it fell out afterward that the red Dragon raged and watched to persecute the Church) which was done very sorely in Domitian's days (and in Nero's) at which time the Church was pure notwithstanding, 
Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2.  and (as yet) presented for a chaste Virgin to Christ, though tormented, because she would not be deflowered, and although then (the Apostles being all dead) fierce wolves met together by Flocks, and false Teachers, 
The Dragon persecutes her.  and Pseudo-Apostles rose up apace, to oppose openly true Doctrine and Discipline.  

Rev. 12.4. Anno 179. Anno 204. Anno 256.  This continued under the Emperors, Verus, and Severus, and Valerianus; O then! how this red Dragon (this bloody Abaddon followed the Church, foaming with floods of indignation, and yet for all that, the poor, and (almost) breathless Saints had a little respite under Galienus, Anno 262. and till that time I find the Church continued yet very chaste, 
Anno 162. Euseb. lib. 7, c. 17. Images and Idols. Cent. 2 cap. 7. Anno 267.  but then, presently after began Images to be set up, and Monuments to be erected in Caesarea Philippi, and other places, and in Dionysius his day's Bishop of Rome, Anno 267. the Church began abominably to be deflowered and defiled; so that the true Saints and Churches could not escape a most sad persecution under Dioclesian, 
Anno 306. Euseb. lib. 8. & 9  and most hot and heavy under Maximinus, that matchless Tyrant, till torments in his bowels moved his bowels (against his will) to mitigate the violence of the persecution; this continued to the time of Constantine and Licinius; 
Rev. 12.3.  and although the red Dragon could not have his will (do what he could) with these his heads and horns, with which he used to push at, 

She was brought into the Wilderness.  
When? and how?  
Pareus. in Apoc. 12. v. 6. By losing her Discipline.   and (if he could) to have pushed out the memory of the Saints, that the name of a Christian might not be left, yet the Church lived and thrived till she was in those days driven into the Wilderness, which was worse than all the Persecutions of the Dragon before, and this was (not mulatione loci, sed amissione ornatus) by losing her former light, life, liberty, excellency, purity, and loveliness; her bright Discipline for darkness of devotion, and devotion of darkness; her truths for traditions, and Doctrines of Christ for inventions of men, and all this by her pretended friends at home; for now the Dragon had dragged the third part of the Stars after him, viz. Meteors and wand'ring Stars, 
And how?  made up of earthy matter, but not fixed in the Globe of Heaven, them he hath cast down with his tail, i. e. by his Serpentine subtleties, insinuations, strength, policy, and poisonous infections; Oh sad! what Superstitions, Idolatry, and will-worship began in those days to be enthroned, and owned, yea in such a manner as is to be lamented at this day! for than started up the solemn celebration, upsetting, dedication, 
Euseb. l. 10. cap. 3. Socrates, lib. i. cap 6.  and adoring of Houses of Brick and Clay, Lime and Stone, and Consecrating such kind of places for the Temples of the Lord, call them Catholic, and Christening them Churches; 
When meeting-places were made Churches. When Crucifixes, Relics of Saints, etc. came up.  yea then the superstitious Mother of Constantine (viz. Helena) went a Pilgrimage to Jerusalem, to find out Relics, and Monuments, and then began Crosses to be set up, and Consecrated, and Christ's Nails and Relics to be kept and adored, and Miracles (pretended to be) wrought by them, (as they that loved Superstition and Idolatry did (and do) report to this day. Thus, and many other ways, 
Socrates, lib. 1. cap. 1● cap. 9 c. 17.  was (the poor woman) the Church, forced into a fruitless, comfortless, dangerous, barren Desart-like condition, whilst Monks and Popish Priests sprung up apace, 
Monks, Priests.  and whilst the glistering glory of the former (true) Discipline, Doctrine, and Ordinances did die apace, and began to lie buried, and unregarded in the dust. But, ah blessed Lord, how excellently doth her deliverance draw nigh! and that it is hard by will appear in the following Chapters. In the mean time, let all discerning men judge (to whom I appeal) what a miserable state hath the poor Church (visible) been in (to this day) for many hundred years? and how thick and threefold her miseries grew in upon her in the absence of that bright Discipline and Doctrine which she had in the Primitive times; and also by the pride and presence of a cunning (and curious) sergeant thereof, which hath (crowded out the true, and) continued amongst us to this day? The proud Popish, and Prelatic Discipline quickly grew drunk, 
Popish Discipline.  and was soon swallowed up, and swimming in the blood of the precious Saints. The Moon was indeed (then) turned to blood (as well as the Sun to darkness) and most Romanizing outrageous Massacres of Saints, 
Swum in blood  and bloody unsupportable Butch●●ies of God's people were made, to maintain the Doctrine and Discipline of those days, so that the Saints were accounted as sheep for the Shambles, and were killed all the day long; yet a little respite was allowed them, 
There were hopes of the recovery of Gospel-Di●cipline in King Henry 8. and in Edw. 6.  and liberty given to them (through God's goodness) in King Henry the eights time, and then the true Discipline, which seemed to lie for lost and dead a long time) which Christ hath left us in his Church, would fain have lived and breathed a little; and so in Edward the sixth's days, and viridity, very great hopes there was of her recovery, and she began to wax warm, and to sneeze out some good signe● towards it, but alas, they were soon lost again; and how lamentably did she lie again at the Graves brink in cruel and accursed Queen Mary's days, 
Little hopes left again in Q. Mary's days.  and then she was given over (indeed) even by her Physicians for lost, and past recovery; until it pleased the Lord to raise her up again, and (almost) miraculously in Queen Elizabeth's days, 
Great hopes of her restauration were in Q. Elizabeth's days.  and then we did verily expect her full recovery and restauration, according to the Primitive pattern and practise; but welladay! how were we deceived! for what by the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) crafty cunning of the seducing Serpent which deceived Eve, and what by the insinuating subtleties of the Popish Prelates, and Mitre-mongers in those days, 
Cant. 1.6.  her Mother's Children were angry with her, and under pretence of Treasons, Rebellions, and robbing of the Magistrates of their right, 
But what hindered it?  and the like wrongful accusations, those (her enemies) inveighed against this Discipline of Christ's Institution, (accusing it to the Queen) they called it a Schism, a Faction, Sedition, and Heresy, and with this they charged the true Children of the Church, and impeached the precious ones; 
Prelates falsely accused it to the Queen.  as the Precedents did, that conspired against Daniel, Chap. 6. accusing him for the breach of the King's command, because he kept his conscience, upright; and as the Adversaries that would have hindered the building up of God's house in Ezra's days chap. 4.13.16. they charged them for rebellious, and for such as would rob the Magistrate of his right and revenues; so did these in Q. Eliz. days, most cruelly do the Accuser of the brethren's office against the Saints, branding and abusing them for seditious factious persons, and charging them for Innovators, Heretics, erroneous ones, calling them Puritan, Brownists, Donatists, 
They falsely accused and abused the Saints that called for Discipline.  Anabaptists, Sectaries, and such like; saying, they would be the Destroyer's of the Nation, and what not? so that by this means the Church did seem black and odious to the world, being Sunburnt, and set to be the keeper of other (Antichristian) strange vineyards whiles her own was neglected, Cant. 1.6. For it is in, and by the name of Christ's own Church and Discipline, that such a Popish Hierarchy and Prelacy was canonised and consecrated, which carried a fair face, but a foul heart, and which was taken out of humane traditions, and inventions of the Papists coin, and 〈…〉 Conclave and Canons, as will amply appear by the beams of the Sun in this ensuing Tract. And certainly the Prelates and Papists did agree, and look very like one another in their Discpline, and in their opposing the Saints, and Christ's true Church and Discipline. We might have said of them, as Aristotle once said of the Milesians, that the Milesians were not fools, 
Papists and Prelates alike in Discipline, and in opposing the truth. Prelate's Mongrels.  yet they did just the same things that fools do; so these Protestants and Prelates were not Papists, (no by no means) and yet they did just as Papists do, but they were indeed Mongrels, and mere Hermaphrodites in Religion, Nec vere viros, nec vere, mulieres, sed vere Histriones, neither Papists, nor Protestants, but both, or neither, or either, or any thing for their own ends. 
Sim.  A Roman Cardinal caused his Painter to draw out K. Solomon half in heaven, and half in hell, for which he was justly to be blamed; but without any just blame might those Prelates be pictured out so, half way in heaven, for what they pretended, and for the good they did, but half in hell for what they intended, and for the evil they did in afflicting the Saints, accusing the brethren, persecuting the Church, and rendering the true Discipline of Gospel-fellowship odious, and despicable to Magistrates, Ministers, people, and all.  
But furthermore, the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy, that King James could make it a maxim (in which he proved a true Prophet) No Bishop, 

K. James, No Bishop, No King.  
Both alike have been from, and for the be●st, and shall be punished with the beast.   no King; and it is clear to me out of many Scriptures, Dan. 2.34, 35. Rev. 17.12. and 18.3. that they both live and die together (like Hypocrates twins) receiving both alike, and at the same time power from, and punishment with the Beast. Wherefore let not the Prelates, nor Papists think to hold long in any place, for the day of the Lord his controversy for Zion shall find them out; neither need they to think their fall is by fortune, for it is appointed of old, and in these days wherein we are at suit with them; let them not wonder if they all lose the day of us (yea and the hot spirits, violent Presbyterians too (so called) who agree too much with Popery, and Prelacy as (appears Ch. 9 lib. 2. at large) and must meet with the like lamentable destiny and fate with you; 
Presbyterians too must lose their Discipline in these days.  for (as M●. Hooker says in his Preface before his Survey of Discipline.) There is no such thing as a Presbyterial Church, i.e. a Church made up of the Elders of many Congregations Classic-wise to govern, 
Sim.  etc. in the New Testament; wherefore let them not wonder, if they also fall in the heat of this Suit) seeing the Law and the Testimony is for us this Termtime, 
Isa. 8.20. The Law is for us, the day will be ours.  and therefore the Judge must be for us too, and the day will be ours in despite of all the world, because that ye have trusted to forged titles that will hold no water. The Camel seeking horns, 
Sim.  lost his ears, and so have these Disciplinarians, they will not hear what belongs to their peace. In this Summer's day of the Lord Jesus, the Sun will shine hot, and scorch, yea mel● (violento aestu) the waxen wings of all false-discipline, 
The heat of their Sun melt● their waxen wings.  and thereby throw down that Icarus-like loftiness of High-Presbytery, Popery and Prelacy in all Nations, and then the whole bulk and massy body of Antichrist must beat his heels in the air, and be found in the deeps, and drowned in the Ocean of everlasting misery, 
Sim.  Rev. 19.19. they are already under the burnings of that day in the torrid (horrid) Zone, and must shortly tumble into the tomb, where the worm dyeth not. This must be for that they cannot be converted into any other use for safety. As the black cloth that will take no other Dye, but must hold so, 
Simile.  and is most rotten, useless, and unserviceable for wear; 
Black Discipline will not be better, but bitter till it tumble.  but the whit: will take any other Dye, so indeed will our Discipline of Gospel-institution, which is in these latter days to be restored into its Primitive purity, as white, precious, spiritual, Lilly-like, and lovely, this shall be capable of any Dye, or administration, and Dispensation to the end of the world, any Dye it will take whereinto it is dipped by the hand of the Lord; but the black, base, sooty, and dark Discipline of Antichrist, shall be but as a rotten rag, and good for nothing, being in nothing capable of these latter days dies, which will be of divers sorts, from one to another, year after year, and the best at last. But furthermore, the Dragon (till these late days) hath made use of earthly powers to oppose the Saints (having no more place found for him in heaven) but now it is that we hear the loud Voice in heaven, (viz. his Church) saying, Now is come salvation, 
Church Discipline is best at last.  strength, and the Kingdom of our God, and the power of his Christ, for the Accuser of our Brethren is cast down. 
Rev. 12.8.13.  And now shall the earth (viz. earthly powers) help the Woman, and swallow up the Dragon's indignation, though the remnant of her Seed must yet meet with Wars, Conflicts, and oppositions for a time.  
It remains now, O England! Ireland! and Scotland, 
Exhortation to England, Ireland, and Scotland.  that ye kiss the Son lest he be angry, and ye perish, Psal. 2.12. and that ye cast away your Popish and foppish trash and trumperies, and those wicked traditions, forms, and ordinances of men, which have made ye Captives, and for many hundred years have inbondaged, and endungeoned ye up in darkness and deceit; for as we can cousin little ignorant Children, by giving them Counters, and taking away Gold, and those Counters too are only to quiet them; 
Sim.  so how easily can Antichrist cheat you, 
We have been cheated in our Childhood with Copper, and counterfeit Coin.  which he hath done in our ignorance and infancy, by giving us Copper for Gold, and counterfeit (Brazenfaced) ordinances, and took away Christ's, telling us, that they were better which he gave us, and so quieting us for a long time; but now alas! we are older, and we must be wiser, and not be so basely cheated out of our Ordinances, Orders, Doctrine, and Discipline, which Christ hath left us, when he went from us, but let us hold our own, and keep our Gold; and to encourage us, he hath promised us ere long to make another change in the Churches, and to give them gold for brass, Isa. 60.17. the precious for the vile, etc. Wherefore it is, O Friends, that this true Religion, Discipline, and Gospel-worship of Christ's own Coin, and Mint, having his own Image of his most precious Gold, 
But Christ's true Discipline is offered in these days with the crown of twelve Stars, and clothed with the Sun, i. e. Christ, the Church's Light, and Lord.  is offered you again, and (once) again; which hath often (before) been rigidly repulsed, and put off with disdain, and direful reproach; yet notwithstanding it is presented to you the third time, and comes crowned with the twelve Stars, and clothed with the Sun, I mean with Christ the Superintendent, and sole Independent Lord, and Lawgiver, yea and alone Light-giver to the Church and Saints. This is especially the Honour and Ornament of this Discipline, or Gospel-Politie, viz. to be clothed with light, having Christ alone the Lord. Indeed, hitherto hath many a sad soul sat and sighed, yea and the Church in the Wilderness too bewailed with Mary, weeping, Joh. 20.13. Oh! They have taken away my Lord, and I know not where they have laid him.  
Alexander used to say of his two Friends, viz. Craterus and Hephestion, that Hephestion loved Alexander, but Craterus loved the King, and yet the King and Alexander were both but one man; and so Certes I may say of some in these days, who profess to be Christ's friends, 
Sim.  they all love him as Christ Jesus our Saviour, for his sweetness, and excellency, and loveliness, and love, which is better than wine, and for his usefulness, etc. but how few of them that love him as the King? to be commanded by him? that are obedient to his Laws, 
Sim.  and Ordinances? unless they be in the congregational orderly Courches, and there indeed Christ hath a few Friends, and tried Subjects, but such Craterus' are rare too; wherefore let all the faithful friends of Christ (of what judgement soever) that are under his Command and Lordship, come and enter into these Gospel-wayes of Worship, into Christ's order and path, ordinance, and Discipline (for the Lord of the Manor, I mean the God of this world, will take up all wefts and strays that are out of this way, 
The Devil takes up strays  and empound them) wherefore for shame friends make haste! Hie out of Babylon, fly into Zion, into the Fellowship and Churchway of the Gospel, wherein Christ is King, and Lord; and where this Sun is highest, brightest, and swiftest in his ascendent motions, wherein Christ appears in his richest perfection and fullness. For as Nature, 
Sim.  who hath drawn with her Pencil a perfect Grass-green in the Emerald, (as Pliny says) a skie-colour in the Saphire, a fire colour in the Carbuncle, a sanguine in the Ruby, and a starry in the Diamond, hath also drawn all these together in one, viz. the Ophal: so hath Christ by his Spirit in his Church, 
Christ in the Churches their fullness.  for there is one gift and grace in one Saint, another gift in another, and other graces in others, and blessings in the Gospel, and power in the Word, and sweetness in the Ordinances, and all in one, viz. the Church. Some excel in one thing, some in another, but the Church is the summary of all, all excellencies are there in one, viz. in one Christ, who is in every Church, the fullness and perfection of all; Christ (says Bernard, De advent. serm. 2. 
Sim. ) is the Bee which flew into the City of Nazareth (which is interpreted Flower) and there he alighted on the sweetest flower of Virginity that ever the earth bore; and so doth Christ now in the Churches find sweet flowers, who hath, 
There Law of Love.  Et mel & aculeum (says Doctor Rawlinjon on's Mercy to a Beast, p. 13.) both Mercy and Judgement, yea he is both Love and Law in all his Churches, yea the Law of Love, and the Lord grant we may find it so in these days.  
Hear, O Ireland! hear the Lord! run into his Courts, 
A word and a warning to Ireland.  live in his Sanctuary! for in a special manner I speak to you from the Lord, for whose sake I dare not bury these truths as dead, or in silence, which do so much concern you; and seeing I am now with you, I wish from my soul, that most of your Professors prove not Moonsick, I mean Lunatics, that sometimes fall (or plunge) into the water, and sometimes into the fire, 
Sim.  (of persecuting the Saints that will not over head and ears with them in the waters, 
Of Persecutors for form, or judgement▪  ye know what I mean) for I shrewdly fear this; wherefore I say, forsake not Egypt to fall into Babylon, nor Babylon to fall into the form again, and to make a Church of form merely, and to drive in, or draw in poor hearts (through ignorance and folly) into a formal Discipline, by urging the form, or tying others to such a judgement with you; for this is clearly against God's design, and Christ's Gospel-Discipline, which is to be in the Spirit, and in truth: and therefore I have many precious and pregnant truths to hand forth, and handle to you, as they are hearted in me from the Father's bosom of light, in this ensuing Treatise, especially in Lib. 2. but in the mean time, make haste into Zion, into a pure, orderly, Gospel, Spiritual way of Worship, and the Lord be with you, and speed you. But if before I have done, some do say, Why then we shall be persecuted by Presbyterians, or some (called) Independants, or the bitter ones of the Anabaptists, or the like, as well as by Malignants and open enemies; 
Sim.  I say, that they shall be but like Sampsons' Foxes, who were themselves burnt amongst the Corn which they fired, 
Proph.  but the Land brought Corn again, 
Persecutors, Sampsons' Foxes that burn up themselves, and benefit us.  and the ground was made the better by it, and the fruitfull●r, but the Foxes came up no more; so be ye sure, that such will by their persecutions, burn up themselves, but better the true Churches; though it may be some members may suffer in the fire first; yet take us the Foxes, the little Foxes, saith the Lord, Cant. 1. he will not suffer them to escape scot-free, Phil. 1.28. for it is to them a token of perdition (says Paul) but to you of salvation, the true Churches shall (maugre all their might and malice) appear again, and triumph the more, and be yet the more glorious and fruitful, but these persecuting Foxes can never come up again, but must lie buried in the field which they have fired, and so be the Authors of their own end. Wherefore fear not, my Friends, their frowns, nor crowns; but as Alexander was wont to say to his Soldiers when they were in danger, 
Christ in you, and with you.  
Sim.  or went on any design, Sed habebis Alexandrum; my brave Blades, you shall have Alexander with you; 
Fear not.  so say I, you shall have Christ with you, in the midst of you, and engaged for you; fear not! and than you shall no more be termed desolate, 
Isa. 43.3.  or forsaken, but be called the Lord's Hephzibah and Beulah; but thus for the second chapter.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar. CHAP. III. That the Churches full deliverance draws nigh, and is upon entrance, at first gradually, her Discipline shall be restored as at first. First proved by parallel from the Wilderness, wherein she hath been long lost, as to true Discipline and Doctrine.  
TO proceed, the Call continues to hast us out of Babylon. It is Historied of Darius' General, that when he had Orders from Darius (his King) to revenge the wrongs done him by the Athenians, 
Sim.  that he commanded his Servants every day, at every dish of meat they brought in to the Table, to say, Sir, remember the Athenians. Now Christ hath sent to us, and calls upon us every foot, to Remember the ruin of Babylon, and the rising of Zion; for Babylon must fall, and Zion must fill, and grow up apace to perfection-ward; but although this is gradual at first, yet the restauration shall be universal at last.  
In the interim, we hear how long, and how lamentably the poor despised Church hath been in the Wilderness, 
Proph.  woefully bewailing; 
Expos.  but now follows what hopes we find of her deliverance; 
When the Church was Promised to be delivered out of the Wilderness.  now Mr. Brightman (the brightest man of his age, that I have met with) lends his Light to this Age, out of Revel. 12.14. where we read, the Church was to continue in the Wilderness for a time, times, and half a time; besides the thousand two hundred and threescore days, in ver. 6. which is all one with that in Rev. 11.2. of forty and two months, 
The time.  for at thirty days to the month, it comes to one thousand two hundred and sixty days, 
junius Parcus, in ●a.  which if we account from Christ's time, was to begin one thousand six hundred and ten days, (viz. three hundred and fifty, and one thousand two hundred and sixty) and the thirty three years that Christ lived, makes it one thousand six hundred forty three, 
1643. The Author's judgement.  about which time her Deliverance and Freedom came running in, and the congregational Churches got upon their feet, and began to look forth as the morning, Cant. 6.10. though many black Clouds and Mists were cast upon them some ten years ago, to grieve them, and to fear them with the threats of a foul day following, and to render them unlovely, 
Of her gradual deliverance.  and unlikely to hold; so that for my own part I am possessed with this opinion, as to the year of her Deliverance, beginning (gradually) and as to us, about ten years ago. But Master Brightmen judgement is, 
Expos.  to have it begin one thousand six hundred and fifty, 
Mr. Brightmen Judgement, 1650.  from that also of Dan. 12.7. it shall be for time, times, and half a time, with vers. 12. Blessed is he that waiteth, and cometh to one thousand three hundred thirty five days, a day being often in Scripture for a year, as Numb. 14.34. Ezek. 4.5, 6. and a time he takes for an hundred years, and so times for two hundred, and half a time for half a hundred, or fifty; that is, three hundred and fifty years, which with one thousand three hundred makes one thousand six hundred and fifty, 
One thousand six hundred and fifty, as to us in England, Ireland, and Scotland, begins her gradual recovery.  in which year he foretell the true Discipline of the Church should begin to be restored unto her primitive face and fairness; and how truly he hath foretell this, let the times we live in testify for him; for indeed the eminent passages, and evident appearances of God's presence with us, and power for us, for the liberty and deliverance of true Discipline, will easily allow of his Exposition, as passing authentic and Orthodox. But whereas it may be objected out of Dan. 12.12. thirty five remain. I answer; 'Tis true indeed, 
The Author's judgement of her universal deliverance thirty five years hence to begin.  and there is great need of thirty five years for wars and troubles against the Lamb and's followers; Christ and's Church's, whose Deliverance, and brightness of Discipline is but by little and little, and ariseth gradually, and lives most gloriously in these parts of Europe for thirty and five years; and after that follows her full deliverance, and recovery out of the Wilderness universally in all Nations; but for thirty five years she comes only gradually out of the Wilnesse, leaning on her Beloved, but especially in these parts of the earth, where the work is already begun, and mountains made plains, which shall within these thirty five years be all levelled, and laid in the dust before Zerubbabel, 
Zach 4.6, 7.  who hath (already) laid the foundation of (that work) the Lord's house, which his hands shall (after thirty five years) finish, when all the enemies of God and his Gospel, shall by his glorious out-going, and the brightness of his coming, be nothinged into nothing. Thus you have his, and my (poor) judgement offered under correction. But I meet with two more computations of times, which are set for the Churches rising, and Christ's reigning, 
Two times more set for her deliverance.  out of the same Chapter of Dan. 12.11. From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be one thousand two hundred and ninety days, ver. 12, 13. 
Expos.  Blessed is he that waiteth, and cometh to one thousand three hundred thirty five days; but go thou thy way till the end be, for thou shalt rest, and stand in the lot at the end of the days. Some compute this from the time of Constantine the Great, the first Christian Emperor, 
Proph.  converted to the Faith about the three hundred and twelfth year after Christ; 
From Constantine.  now the ten hot Persecutions (by the Dragon) as I told you in the chapter before) were ended, and the Church was now clothed with enough of outward beauty; riches, greatness, and ornaments, were in abundance, which bewitched many from the Truth, and which proved the most irresistible temptations that could be, to corrupt Magistrates, Ministers, People, Ordinances, and all her worship (as I told you in the former Chapter) and to bewildernesse her: then was there a voice heard out of Heaven, to say, This day is poison poured forth into the Church, and then indeed was the daily sacrifice taken away, (as some say) viz. the death of Christ (our only Sacrifice) became void, and neither regarded nor remembered; but the abomination, (viz. Superstition, Idolatry, Will-worship, etc.) that maketh desolate was set up. So we hear how the Church was in the Wilderness as before, but now after these two notes of the time, viz. 1. Toe taking away the daily Sacrifice, and then 2. The setting up the abomination that maketh desolate; it follows, there shall be one thousand two hundred and ninety days, i. e. years (as we proved before) from Constantine's time, to which add the three hundred and twelve years from Christ's time to Constantine's, and then it amounts to one thousand six hundred and two, and in this year came King james to the Crown of England. But in vers. 12, 13. the blessedness of all is to such as wait till one thousand three hundred thirty five days, that is, forty five days, i. e. years, longer than the former number (of one thousand two hundred and ninety) and then it seems the reckoning reaches to one thousand six hundred forty seven, 
To begin at Anno 1647.  for the time of the Church's blessedness to begin more visibly than ever before; for then the abomination (of Popery, Prelacy, Superstition, Idolatry, and Formality) which hath made desolate, and brought the Church into the Wilderness, is to be unsettled, sorely shaken, and broken down, that the Kingdom of Christ, which shall never be shaken, may remain, in Heb. 12.27, 28. that Christ's Church may be delivered, his Discipline restored, and his Kingdom exalted above all the mountains of prey.  

The second time reckoned from Julian the Apostate.  The second computation of time (out of the same Scripture) is taken from Julian the Apostate, in whose days the Temple (which he caused to be re-edified at Jerusalem, as all the Learned know) the Seat of the daily Sacrifice was rend up, 
Proph.  and tore apieces, even the earth, place, foundation, and all, by a most terrible Tempest from heaven; for that Julian the most malicious Apostate pretended Christ a false Prophet, and in contradiction to Christ's prediction in Matth. 24.2. he would have had the Temple built up again, but God would not suffer it: but now (as God would have it) the Prophecy was more fully fulfilled hereby, for not one stone was left upon another, but foundation and all was turned, torn, and taken away, and Judaisme rend up by the very roots. But this made a concave for the Conclave of Rome, that Antichrist might come in with his abomination, which maketh desolate, and this came to pass about Anno three hundred sixty two, and from thence, 
Anno 362.  reckoning the one thousand two hundred and ninety, as in Dan. 12.11. the number comes out the last year, and this Deliverance is to begin by 1652. for then is Christ to begin his glory, 
To begin An. 1652.  and to reign in the Temple, viz. his Churches, more eminently than ever before; and then the Gospel-Discipline is to begin to be restored, & the Abomination to be eradicated root and branch, and then Christ, and him crucified, must be set up for the daily Sacrifice. Then is the blessedness to begin, 
Gradually to go on till 45. years longer.  and gradually to go on till one thousand three hundred and thirty days, i. e. for five and forty years longer (say some) these days will hold so, five and forty years; at the expiration of which (viz. five and forty years hence) the Kingdom of Christ shall be glorious indeed, both by Jew and Gentile, Babylon shall be fallen, Rome ruined, Rev. 14.8. Zion repaired, and Christ's excellent Discipline and Ordinances fully restored, and the Church shall be again clothed with the Sun in greater glory than ever; but in the mean time there is a gradual restoration of Discipline, and reparation of Zion (as we said before) but then the New Jerusalem shall be more apparent and glorious, as Rev. chap. 21. chap. 22. 
How Antichrist is to be destroyed.  In the mean time we must meet with troubles and wars without, yet in spirit we shall exult, and triumph within: which Spirit of Christ in his Saints and Churches, will be the fall of Babylon, 
Not by worldly weapons,  and Antichrists ruin, who must be destroyed by the brightness of Christ's coming i. e. in a spiritual manner, and by spiritual means, not by Policies, or Powers, or Armies of men, or Wars, or the like, 
But by the spirit, killed and▪  (though they may be preparatives thereto) Not by might, nor by power, but by my Spirit, saith the Lord. By the Spirit of the Lord it is, that Antichrist must be killed.  
I remember Mr. Sterry, (in a Sermon of his before the Parliament Nou. 2. 1649. p. 12.) says the like of the fall of Antichrist, and of the Abominations (which we have mentioned) that it is a spiritual and extraordinary manner, miraculously by his Angels, Ministerially by his Saints, 
Tormented.  that they shall be tormented and put to death, Rev. 14.10. and 19, 
Our troubles begin to be over, An. 1656.  19 but yet our troubles will be over as to us (and I think shortly too) for An. 1656. (which is now near us) the Flood came on all the world (and so I think the Fire will) and when it had lasted forty days (so may the Fire be for forty years) till five and forty years hence (as we said before) than they were dried up, 
Sim.  and Noah came forth out of the Ark and planted a vineyard, 
Yet forty years on the world, whiles we are safe in the Ark, viz. Ch●ists Churches.  and eat the fruits thereof: and so for certain, though the Churches may be (as the Ark) for forty years yet on the waters, yet then, I say, about forty years (or little more) hence, shall Christ come forth; out of his Ark (as I may say) I mean his Churches, and plant him one vineyard of all, and eat the fruits thereof, this will be the day of Christ's reign indeed; and then all shall be peace, and quiet, and Christ, and his Saints shall be visibly together, dwelling in the New Jerusalem. I will not meddle with the manner of his Appearance, 
Forty years hence Christ comes to reign visibly.  whether personal, as some affirm, or no, but this I am sure it shall be visible, and I know (with Job) that I shall see my Redeemer with my eyes, and after that, Christ's next appearance is with his Saints to judge the world. But for the computation of the times, I have produced divers, and shall leave them to your light and judgement, to leave or take what best likes you; but withal, 
Then the universal Restitution 45. years hence at furthest.  note, how near they all agree, and are one to another, and the furthest time set for our full happiness, and for the universal restitution, is but forty five years hence: And let me tell you, that we live on the brink of these times promised, yea they are upon us, the work is begun, God is about it, The Church is coming out of the Wilderness, and Babylon is falling, and Zion is rising and repairing, and Gospel-order, Ordinances, and Discipline (lost in the wilderness) restoring as at first; although this is at the first but gradually in these Nations, and so will continue till the times are a little higher; for which the Lord fit us, and all his Churches.  

Proph.  In order to the fulfilling of these Prophecies of her full Restauration, 
In order to this God is making Mountains plains.  we had need to be wise in the work (the strange work) that God is at present upon; For the mightiest, the strongest, the highest, the visiblest, and barrenest (or bruitishest) Powers, Policies, Princes, Potentates, or Monarches on the earth (which are called the Mighty Mountains that must be made plain) that oppose Christ's Reign, 
Who are the Mountains?  Antichrists ruin, 
Isa. 41.15, 16.21.23. Hag. 2.6.21, 22  or Zions rising in these latter days, God is laying low in the dust, and most pitifully flinging them into the Pit from whence they came at first. This work is also gradual for these few years▪ God goes forward within these European Nations firstly; 
Expos.  for these ten Toes of the Image mentioned in Dan. 2.32, 
Rev. 12.17, 18 Rev 18. ●. P●al. 83.11.12,  33. or ten Kings (of Europe) that war against the Lamb, with the Beast, Rev. 17. and 19 these that have given up their power to the Beast, must be broken, by him who is more excellent than all these Mountains of prey, 
Th●s work is also gradual at first.  Psal. 76.4. This little stone cut without hands, hath begun this work in England, Scotland, and Ireland, and hath been a burdensome stone to their enemies, and growned them to powder: yea this little stone hath fallen upon the late King, and his family, and dashed this Toe to fitters, and so he will all the nine Toes beside, till the Image tumble; so that as yet this work is gradual, which will also be universal, and filling the whole earth, 
And will be universal.  Job 9.4, 5. Job 28.9. Isa. 10.32. in all Nations ere long, for the Lord hath so ordained it, Dan. 8.19. Dan. 11.27.32. and Isa. 26.11, 12. Hab. 1.11, 12, 13. and Hab. 2, 3. and hath given Christ his Commission for it, 
Esa. 63.1, 2, 3, 4. Psal. 8.2. Zach. 12, 3, 6.  Psal. 2.9. Matth. 28.19. Heb. 10.13. 1 Cor. 15.25. Rev. 6.1, 2. till all be made his footstool, who then can hinder it? or say what dost thou? Job 9.12. Dan. 4.35. Isa. 14.6. Ezek. 38.20. for this end is Christ (that must Reign) now marching in his might, with his sword girt about his thigh, neither Mountains, nor Molehills that now stand in his way, shall be able to abide the heat of his coming, for he will be greatest, and Reign alone, Psal. 58.12. Rev. 11.17.18, 19 Rev. 19.11, 12, 13, 16, 
woe to the enemies.  17. etc. who hath done much in order to this his Design in these days, Ps. 50.2.3. Woe, woe! be then to every one whose heart is lifted up against Christ, or the Churches! for they must be all ground to powder: And in that day (which is hard by) shall they say to the Rocks and Mountains fall on us, and hide us from the day of the Lamb, Rev. 6.15, 16. Isa. 34.2, 3. and Isa. 64.1, 2, 3. Ezek. 7.7. Psal. 68.1, 2. Psal. 132.8, 9, 13, etc. Wherefore have a care, Sirs, that Ye say not a confederacy with them that say a confederacy, Isa. 8, 9, 10, 12. Psal. 58.9. For the day of the Lord is as an oven to such, who as Briars and thorns are to be prepared for it, Mal. 4.1.2. whilst the very same day is as the Sun of righteousness to the Saints. Wherefore fear not, 
joy to Christ's and the Church's friends.  O ye Saints! be not afraid! for your Deliverance is at hand, which as it was foretold by many Prophets, 
Mat. 24.  so in especial manner by him who is our only Prophet, Luke 21.25, 26, 27, 
Expos.  28. and the Signs are already come (in part) for the Mountains are removing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Pillars of the earth falling, the powers of the heavens shaking, yea mens hearts failing them for fear; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet lift up your heads (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) like a bird that lifts up his beak every time he drinks sweetnesses, as such who drink in comforts and refresh, 
Sim.  and soup in solaces and refreshing streams, (Psal. 46.3, 4.) for now your redemption draweth nigh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 97.12.6. and 67.3, 4.  Now may we see the Son of man coming in the clouds (viz. in many dark, dismal, and cloudy dispensations) which do hide him from the world, and from the sight of his enemies till he come upon them as a thief in the Right, or a Noah's flood (ex insperato) unwatched for, and unwelcome to them) to their cost.  
But hark!-Hark!-now! The Trumpet of the Jubilee is blowing! and the day of the Saints Deliverance and Discipline is proclaimed! The gates of salvation, shall be opened to every one that hath the word, Isa. 26.1, 2. and is a friend to the Kingdom, Isa. 9.7. Zion is building, Psal. 102.15, 16. and shall be beautiful to all people, 
Isa. 22.22, 23. Dan. 4.34.  Psal. 48.2, 3, 4. Isa. 52.1.7. and the Saints are to be refreshed with full streams, and fat things, Isa. 33.21. Isa. 25.9. and 48.18.  

The Lord is at work hard in th●se days.  Thus, is the Lord at work in our days (whilst we live in Tabernacles) to build us a Temple, and in order to the Church's happiness, he hath promised to make the Wilderness flourish as the Rose, Isa. 35.1, 2, 3. for he will give the glory of Lebanon (Chap. 5.) and Carmel, and of Sharon (in Chap. 6. & ch. 7.) to his Church (Calvin in loc.) in these latter days.  
The Scriptures are so full, the Promises so pregnant, the blessings so rich, 

The richest blessings reserved for these days.  
Like a Kid in Hebr. Rakad. Rev. 18.4.   that are reserved for these latter days for us, and our offspring, that we may even leap for joy, Ps●. 114.4. and with shoutings and songs, come singing to Zion, Isa. 35. ult. and run out of Babylon (which else is falling on our heads) Ah, how bigbellied the Prophecies are, which do groan for our Deliverances, and for the Church's Discipline as of old, viz. in the Apostles days; this does lie to the occulous very obvious, for they are in travel to bring forth in our days (the birth will be visible within very few years, by five or six) the beginning is now come, yea the set time to favour Zion is come, Psal. 102.13, 14.  
It is not very difficult to any (that discern the times and seasons) to foretell the futurity of those rich and choicest blessings (both for Church and State (as we say) that are laid up for these very latter days, 
How to Prophesy as to foretell what is to come.  and to foresee (for these years that are to come) the glorious light and liberty of the Saints, which they shall inherit (I mean never to lose more) though they be bought and brought in by the destruction of the firstborn of Egypt. And this may be easy, out of the abundance of those Scriptures which tell of these days, and relate to these rule 1 last ages, by comparing what of them are fulfilled, and what of them are not fulfilled together, and then (like the Mathematical rule of Demonstration, which is made perfect (in aliquo tertio) by bringing them both up, to the things which are now in fulfilling before our eyes, and thereby they will wonderfully well demonstrate by undeniable rules and reasons (out of the Scriptures) what things are to come to pass, and which first, and which are hard by, and upon us to be performed.  
And besides this, my Experience tells me how to prophesy by the Spirit of the Lord, when the Spirit brings me into a rule 2 fruitive discovery of the latter days, by leading me into the belly of the Prophecies and the Promises which are to come to pass, as if they were already present and come to pass; thus Heb. 11.13. The Saints received the promises afar off, and also when the latter day's promises (which we expect) have hot and glowing influences upon my heart, that I feel (beforehand) the heat of them, and of the day that is entering; I say, by both these together (for there is the Word and the Spirit agreeing in one) I am able to foretell, and testify to the approach of Christ, and his promises.  
Besides, (as appears in the Epistle to the honourable Commissioners) by the move and stir of the waters in the rule 3 bottom of our Well.  
And also by comparing of Providences and Prophecies together, God's Works, with God's Words in these latter days, rule 4 thereby we shall attain to much light (I say, not infallible) to foretell what is to come. 
Times of restitution.  All these Rules I fetch out of my own heart, and from mine own experiences, which meeting together, make me sure, That the times of restitution come tumbling in, and the refresh for the Saints from the presence of the Lord, Act. 3.19.21. For already things begin to have a new face, 
Spring time is entered.  form, and appearance, in order to the Primitive purity and practice. The Meadows (me thinks) begin to look green, the chirping of birds, and the Turtledove is heard in our land, the young Figs that are (but) green, and tender grapes give a good smell, and much sweetness, etc. Cant. 2.11, 12. So that I am persuaded, the Winter is over, and gone, though I deny not, 

Winter time is over.  
Yet storms. Vid▪ ch 9 lib. 2   but a storm or two, or a stinging tempest, and blustering blasts may now and then arise, with rage too, for an hour (as I offer proof for in Ch. 9 lib. 2.) yet the Promise must be minded as concerning Saints, Isa. 51.1, 2, 3, 4. for whose sake, Zion is to be restored, and the Wilderness to be like an Eden, or Garden of the Lord, and joy, and gladness shall be found in the midst of them. Exceeding great, and precious Promises are provided for us to be as cordials in the Wilderness to comfort us, 
Most precious Cordials.  and to keep us from fainting; and indeed, what wise men will be without some of these in their Cabinets to keep up their spirits with, 
Sim.  especially against a time of trouble and temptation. 
To comfort us ●n the wilderness.   
And as (chrysostom says) As no men were able to sail at Sea, 
Sim.  were there not havens and harbours to cast Anchor at, in time of a storm; So (saith Smith on the Creed, p. 58.) the Saint's condition would be unsupportable indeed, 
Promises to anchor at in God.  had they not havens and helps in times of tempests. So certainly the tossed Ark, or Ship of the Church does in all ages, as storms arise, put in for harbour at the next Promise, and cast anchor in the next Prophecy, which is nighest accomplishment and performance.  
And in these days we may see fair land, even the Land of Canaan to cast Anchor at; I say, exceeding rich and precious promises, which flow with milk and honey hard by us, the promised Jerusalem, the rich and excellent Canaan, we are now come nigh unto; The good Lord help us to put in well for it (if it be his holy will) and that before a storm arise, and hide it from us, or cause us to complain or comply with a tack-about; wherefore, it will do well, and be good wisdom, for the Churches (whom it most concerns) to cast in their Plumbers, and to fathom the waters, which we are now in & ●n. 
A word to the Churches to fathom.  And O bless the Lord that we see Land! and are so nigh i●! else we might sit, sorrow, and suspire, as all our Fathers did (in the Prelate's days) when they were all in the deeps, and in dangers, and had not sight of the Land, as we now see it; but the Lord hath given us to see it, and hath beforehand shown, us the Church's harbour, 
A good harbour  which is to be in a rich and blessed soil, and the Lord lets us know this to warm Saints, and to warn sinners; For as (a very vile) Jezabel could not be content to intend evil to the Prophet Elijah, 
Sim.  but she must before hand horribly thunder and threaten it out, 1 King. 19 much less will or can (a very good) God war, before he warn his enemies; wherefore it is that he thunders it out, and threatens Christ's and his Churches unexorable enemies in these days with unavoidable destruction. And above all, to raise and refresh our spirits (in spite of Satan and his Surrogates) he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter days, before he brings us into it to enjoy it, he cannot be content to promise and purpose to do us good (as Mr. Robinson says in's Essays, 
Our harbour in these days. i. e gathered Churches.  p. 16.) but he must make it known to's servants before hand. Thus the Lord hath shown us our harbour in these days, viz. in gathered Churches, and hath given us to reckon not from what we have, but from what we hope. For as a man reckons his wealth not so much by his money in his house, 
Sim.  as by his money in his bills and bonds; So do we reckon in our Churches, our privileges, riches, happiness, not so much by what we now enjoy (as Gathered Churches, Members, Orders, 
How we reckon one estate, and make our accounts.  Ordinances, Gifts, Graces, Teachers, Pastors, Prophecies, and fat things) as by what we are to enjoy, which we are sure off, and have in Bills and bonds, i. e. in Scriptures, Prophecies, and special Promises which are sealed to us, and witnessed in us, by his Spirit, Eph. 4.30. Joh. 8.18. Joh. 3.32. 1 Joh. 1.5. which are as good to us as ready money, for the day of payment is now near us, and no one of these shall fail, Isa. 34.16. Heb. 10.23. for he is faithful that hath promised. Wherefore we are resolved to wait, and we will not give over till the day, and set time comes, Ps. 119.49, 50. But as the Soldier that held the ship by his teeth after his hands are cut off; 
Sim.  so will we the Promises till they be performed to us, Gen. 15.14. Josh. 21.42. and therefore with confidence we wait, Hab. 2.3. for they cannot sail us, and we will be bold to say it, that if we be deceived, God hath deceived us: but God cannot deceive us: yet to deal ingenuously, I deny not but the performance of these Promises, may be but gradual (as I declared before) at first, and to be clear, I shall produce some of the flowering Promises which are about fulfilling in these blessed days, 
The blossoms and flowery promises that are upon us.  which are (even now) in approach, and under dispensation and dealing out to the Church, that hath been so long, and so lamentably in the Wilderness; and these we shall prove by parallel: First, from the Wilderness; And secondly, from the Garden of the Lord. From the Wilderness.  

1 By parallel from the wilderness. job 12.24. Gen. 21.14.  First, it is an untilled place, where wild nature is most seen most eminently, and evidently (if not wholly) and indeed which Art and Industry hath not ●amed: in Hebr. Midbar is as much as to say, without order, and in such a wilderness was the Church for many years together, 
1 The Church discipline over grown with traditions and trumperies.  wherein the (supererogatory) bows, and superfluous branches of that evil root of carnal concupiscence and corruption, did spread and sprout out with lawless lusts; her bottom of her (then) discipline was so abominably, and abundantly overgrown, and grown over with thorns and thistles (fit for accursed ground) that a Saint could not walk with safety, so long as they were neither stubbed out, 
Vitiis & divitiis.  nor cut off: For the brambles of ambition and traditions grew thick and thronging out at both ends, and abundance of briers and bushes at every step were ready to snatch at, and ensnare a poor Pilgrim-Saint or Professor. Oh the deplorable estate of the poor people of God then! in a place! 
Ezek. 36.9, 10.  Nation! Church-state! so filled over, and over, with humane traditions and natural inventions! with Will-worships! 
1 The promise is to till her as his husbandry.  Creature-institutions! and ordinances of men; with Monkery and Mass, and with a mass of Monkery, and with a world of trumpery and filthy trash! not fit for any, but the feet of disdain, and dogs to trample upon. But the blessed days (under promise, and in approach) are, that God will husband his people himself, and till them, as Host 10, 12. and break up the fallow ground, and Judah shall plow, 
Pareus in loc.  and Jacob shall break his clods; the brambles and bushes, inventions and traditions shall be rend up by the roots, and what runs up by nature shall no more be suffered to cumber the ground, 
jer. 4.3▪ 4.  and the loose branches, and unserviceable bows shall be lopped off. Idols shall be pulled down, superstition subverted, Antichrist turned out of doors with his bag and baggage, 
Rev. 15.2.  and then the Lord will rain righteousness upon his people. So in Ezek. 36.34, 35. The desolate land shall be tilled, and shall become like the Garden of Eden, fenced, and enclosed, and inhabited with holy flocks, and they shall know the Lord, and be, as Paul says, 
Ezek 36.38. 1 Cor. 3.8, 9▪ Beza in loc.  the Lords husbandry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word signifies whatsoever appertains unto a Husbandman: so they are, and are to be viz. God's arable, God's vineyard, God's Garden, 
Expos.  etc. i. e. the Lord will be as watchful, laborious, solicitous, prudent, and provident day and night of his people's welfairs, 
Sim.  and for his people's advantages, as an Husbandman is of his arable, vineyard or the like, he will walk about them, overlook them, 
The Churches are the Lord husbandry.  and keep them day by day from danger and spoil, and with his own hands, he will dress them, and prune, and provide, and reap of what he sows, so that in this sense, the Church shall no more be driven into such a Desert or Wilderness again; But▪  
Secondly, a Wilderness is a withered, dry, 
2 Wilderness a fruitless, barren place.  empty and barren place, which brings forth no fruits, or but sour at the best: there be no crops of Corn, nor grapes that grow there (of thorns or thistles) a dry desolate place, Zeph. 2.13▪ where the trees are burnt up, and the pastures most pitifully scorched up, and made scarce by the hottest beams. So a loud lamentation is made in Isa. 64.10. The holy Cities are a wilderness, 
S● hath Zion been.  Zion is a wilderness, Jerusalem a wilderness; and thus hath the Lord laid his complaint against his people for their fruitlessness formerly; and what could he have said more grievous or sad? But see! O what sweet days do enter in, and on us! God's precious ones shall be abundantly (and now daily) more blessed from above, 
But now shall, be blooming and branching, and fruitbearing, and flourishing.  to make us blossoming, bearing, and branching; yea his Saints shall so flourish, in Isa. 35.2. by seeing the glory of the Lord, and the excellency of their God. The Church is barren and fruitless, when ignorant and sightless of that fructifying presence which shall be in the midst of her, 
Amos 9.13, 14, 15.  (and then, florence florebit & exaltans exaltabit) so in Isa. 55.12, 13. All the trees of righteousness shall clap for joy, and instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree, (as in chap. 5.) and it shall be to the Lord for a name, and for an everlasting sign that shall not be cut off: Good shall be in the room of the bad, and sweet of the sour; Cedars for shrubs, serviceable, and seed-bearing-trees for barren brambles, and useless fruitless bushes; and then the barren and desolate shall bring forth more children than she which hath an husband, Gal. 4.27.  
These Promises are putting out, and springing forth their bud as the Garden, 
Cant. 4.12. Isa. 61.11.  that causeth the things that are sown to springe forth, even so the Lord our God will cause righteousness and praise to springe forth before all Nations, 
Sim.  and in Zach. 9.17. Corn shall make the youngmen cheerful (and fruitful to grow) and new wine the Maids; thus shall the wilderness be like the fruitful valleys full of Lilies, and of the loveliest Roses of Sharon and Carmel.  

Thirdly, a wilderness without a way.  Thirdly, a Wilderness hath no ready road, nor beaten path, nor noted mark, but a man may be soon lost, let him look on this side, or that side, backward or forward, he knows not what to do, nor whither to go, for he can get no Guide. Now in such a Wilderness was the Church too, she was at a loss, and hath been above a thousand years, the Saints (poor Souls! 
The Church was so in it. ) seeking up and down, hither and thither, this way or that way, but yet in a Wilderness; yea, many Professors formerly have, as the Lord hath said, Jer. 14.10. They have loved to wander, and they have not refrained their feet, but have walked after the imaginations of their own hearts, 
jer. 9.13, 14.  and after the Baalim which their Fathers have taught them. Oh! so! so were we lost most miserably in men's imaginations and devices, and Doctrines, too too much, I say, to this day, for matter of true Doctrine, and true Discipline. Well, but what will the Lord now do for her deliverance out of all these false ways? and Wildernesse-worship? 
Joh 14. Cant. 8.5.  why he will send his Spirit to be her guide into his holy truth, as he hath promised; 

Promise is to bring her into the way.  
The Lord will be her guide.   and he himself, Isa. 58.10, 11. Will be her light in obscurity, and her noonday in darkness; and will guide her continually, and satisfy her soul in drought, and make fat her bones, and make her like a watered garden, and springs of water never dry: and in Isa. 30.21▪ the Saints shall bear the word, saying, This is the way, 
Io. 4.  walk in it; and then they will cast away all false ways, and worships, etc. as a menstruous cloth, saying, get thee hence, as to an excrement, 
Expos.  (the word signifies) Now the Father seeks for Spiritual worshippers, 
Isa. 30.22.  to whom he will make out his mind in order to the Doctrine and Discipline of the Gospel, 
Spiritual worshippers in Doctrine and Discipline, 2 Cor. 4.3 Most in the form, least in the Spirit.  which is hid to them that are lost, and such as are most in the wilderness lest see it, or seek it; but now the way is discovered to the Saints, who desire (of all others) to walk therein. For it is with a natural man, as it is with every thing else that desires naturally to go to its own centre or place, but regards not the way; as the stone that falls naturally, 
Sim.  regards not which way, and the fire that ascends naturally, ascends any way, and so all men naturally do; 
Sim.  but God hath promised us his Spirit to lead us, 
The Spirit guides into the way.  and his Grace to teach us the way wherein we must walk, which is one and the same for all Saints, though others regard it not. But,  
Fourthly, a Wilderness is a most dangerous place, 
4. A Wilderness most dangerous.  where a man is (almost) every moment like to be made a prey to the widest mouths of the wildest, merciless, and bloody Beasts, that seek to satisfy their never-satisfied hungers, 
Psal. 55.23 Psal. 26.9.  with such strangers. In such a condition hath the Church been, 
The Church in such danger.  ready to be torn a pieces (every day) by such unexorable enraged wild Beasts, and bloodsuckers, feeding upon the flesh of the Saints, such as have inhabited in the dens of Darkness, and cruelty, (the Villages of Kedar) they are called in Scripture-language barbarous, cruel, merciless, Bears, Lions, Tigers, 
Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1●. 16 Prov. 29.10 Psal. 11.2.  Leopards, Adders, Serpents, and what not, to delineate their dispositions against God's people and innocent ones, their feet are swift to shed blood, and they have hunted after the holy and upright ones, and have lain in secret to set upon them, see Psal. 74.19, 20. O deliver not thy turtle Dove unto the multitude of the wicked, for the dark places of the earth are full of the habitations of cruelty! O let not the oppressed return with shame, let the poor and needy praise thy name, etc. The Church is this Turtle Dove, in daily danger of being destroyed, 
Expos.  whilst she is in the Wilderness, amongst the multitudes of merciless and matchless Beasts of prey, 
Prov. 12.10  whose mercies are cruelties; yea their tenderest gripes are terrible griefs unto the Saints, whilst such say in their hearts, ver. 11. Come, let us destroy them together; the Saints are such harmless Doves, weak, poor, timorous, and mournful; 
How persecuted up and down.  but innocent, loyal, chaste, and faithful to Christ their Mate; and poor souls, sadly oppressed, and persecuted up and down, from Country to Country, by an accursed crew of cruel Kites, etc. Birds and Beasts of prey have so hated, and hunted them up and down, that they durst not appear openly (till now of late) but lie lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals; 
Promises of her deliverance.  but the Promises which are pregnant, and bigbellied for deliverance in these days are many, and they are ready to be Midwived for the Church's freedom from this comfortless condition, as in Isa. 11.5.6, 7. for first, the loins of Christ, 
Isa. 65.23  and his lovely Body the Church, shall be girded about by a girdle of righteousness and faithfulness, the Saints are an ingirded, 
Wild Beasts shall have no power to hurt us.  and an enclosed company (as after will appear:) then the Wolves, Leopards, Lions, Bears, Asps, Cockatrices, etc. (though they be such) they shall have no power to hurt us, but shall be glad to lie as still as a stone, as in Exod. 15.16. So that we shall be safe out of the Wilderness upon the Mount, Jer. 32.41.44. for the Lord will watch over us with his whole heart and soul, and we may build houses, and buy lands without danger; the Lord will be to us a wall of fire round about us, 
Wild Beasts afraid of the wall of fire.  which the Wilderness ones will be afraid to come nigh, Zach. 2.5. ●. There shall be no more a pricking brier to the house of Israel, nor a grieving thorn of all them that have hated us, Ezek. 28.24.26. with abundance of more proofs; but,  

Mat. 4.  Fifthly, A Wilderness is a place of greatest want, even of necessaries: 
5. Wilderness of want.  there is no bread, unless made of Stones, nor Grapes, unless growing on Thistles; no Corn comes up among their bushes and brambles; and Esa. 34.11. There be the stones of emptiness; a man may eat his fingers that is lost in a Wilderness, unless he hath bread about him, 
Expos.  (there is much want) and such a Wilderness hath the Church been in also; 
The Church in such woeful wants of necessaries.  where she hath wanted even necessaries for Souls, bread of life, and food convenient for her; for as in Amos 8.11, 12. They did wander from Sea to Sea, from North to East, to and fro, to seek the Word of the Lord, and yet went without it; 
Expos.  often finding (at best) but Cankers, trash and trumpery which grow upon every wild briar and bramble; 
Vers. 13.  so that the very Virgins and young men have fainted for thirst; but blessed be the Lord, who hath laid it out otherwise in these days for his Saints. For as the sharp winter makes the Spring sweet, 
Sim.  and the dark night the light lovely; 
O how sweet are the days that approach!  so the times past do help to set forth our happiness in these times present, wherein we have plenty of Mannah falling down from the windows of heaven. How sweet doth Honey relish after Aloes and Gall? O how sweet is health after a sore sickness? wealth after poverty? pleasure after pain? and bread enough after infinite want? A great Courtier complaining to the Harbinger, 
Sim.  for that he was laid in so homely and filthy a room, was answered; O Sir, You will take delight in it when you are out of it! and so may we say to think of the Dungeon, and bondage, full of darkness and filthiness, wherein we were barricadoed up in former years; and as Darius said of Puddle-water, 
Sim.  when he was in great extremity of thirst, O sweet! so now may we that have been in a Wilderness say of the worst preaching (almost) and Ordinance we meet with, from the Gospel and the Spirit; O sweet! Ah, how did Hagar cry when her bottle was dry, that now she and her child must die in the Wilderness? 
Sim.  she wails wonderfully (poor soul) till she saw a fountain near enough; and so did we, till the fountain (which is now set open,) was found, out of whose fullness flows streams, which make us glad, Psal. 46.4. and as the glory of God appeared to Israel even when they wanted bread, Exod. 16.7. So (as Ainsworth says) is God with us, and hath appeared in the Assemblies of his Saints, when they were in the greatest wilderness of want, wanting bread for their souls; but since I say the Lord hath reigned Mannah amongst us, 
Good store of Manna.  even Angel's food, and hath begun to feast us with fatness, and fill us with gladness; and in these last days he hath promised that the Saints shall be swallowed up, 
Isa. 11.9. Isa. 35.2  over head and ears in the knowledge of God, as deep as the bottom of the Sea under the waters, yea with the knowledge of the glory of God, Habac. 2.14. filled by knowing him, in the Hebr. and then shall Corn make the young men cheerful, and new wine the maids, Zach. 9.17. for he hath promised to call for the Corn (which grows in no soil but Heaven) and to increase it, Ezek. 36.29. and the fruits of every tree (of righteousness) shall be multiplied, 
Psal. 63.5. Isa. 25.6, 7 Psal. 65.4.  and we shall be no more a reproach for famine among the Heathen. The Saints shall have bread enough and to spare, 
Saints shall have enough, and no more want.  and shall be fed with fatness and marrow abundantly; yea whilst others are ready to starve, they shall have enough, and eat, Isa. 65.13, 14. yea, whilst others have their tongues cloven to the roof of their mouths, they shall drink full draughts, and rejoice whilst others shall be ashamed.  

6. With wilderness creatures and companies.  Sixthly, in a wilderness a man must be a companion with wildernesse-Creatures, and companies of Wolves, Bears, Foxes, Serpents, etc. such a comfortless condition the Church was in even till now, among the multitude of such as the Beasts of Ephesus, wanting religion, yea and reason; Oh sad condition! 
Ezek. 22.26 2 Cor. 6, 16, 17  when as no difference was put between the clean and unclean, but believers with unbelievers, light with darkness, men with beasts, and brutish ones were unequally yoked, 
So the Church was in the wilderness to this day.  and are at this day in Parish-Congregations or Churches (so called) so that whereas formerly God might have said of the Churches that bore his Image, behold, they are as one of us; 
Sim.  now the Beasts may say of Parish-Churches and constitutions which belong to the Beast; Behold they are as one of us. For as the Ark (at first) was carried on men's shoulders, but after that (in the corruption of times) it was carried on a Cart, and by Beasts, till they quite over-turned it; even so the Church-Discipline, 
Sim.  that (at first) in Primitive times consisted of Saints, and which was boar up by Christ, and carried out by the Apostles, was afterwards corrupted into a Discipline, carried out by the power of the Beast, and bore up by Antichrist, 
And quite overturned into a sty of Beasts.  consisting of Beasts as well as men, I mean of visible brutish sinners, making the Church a Wilderness for Wildernesse-Creatures, till they had quite overturned the true Church, (as to appearance) and turned it into a stinking stall and sty. But now let us bless our God, 
Precious promises of her deliverance.  who hath brought us into the entrance of those blessed days promised in Isa. 35.8, 9, 10. An high way shall there be, and a way called the way of holiness, the unclean shall not pass over it, no Lion shall be there, nor ravenous beast shall go up (for it is high) thereon, but the redeemed shall walk there, and the ransomed of the Lord, etc. And the vile and the precious shall be separate, for God is gathering up his jewels, Mal. 3.16, 
jer. 15.19  17, 18. so that a difference shall be put between them that serve him, and them that serve him not, with many other Prophecies to this purpose, which I pass by, having produced sufficient (I hope) to satisfy either the rationally religious, or the religiously rational ones in this point, and of the Church's Wildernesse-state, and of her recovery, which is coming apace upon us; although this I know, that there be more than many neither religious, nor rational, 
How many bewail the fall of Babylon.  that do deplore the falling of Babylon, and men that mourn for Tammuz, who say as Agrippina Nero's Mother did, 
Sim.  when she was told by Astrologers that her son should be Emperor indeed, 
Sueton, in Ner. And would have the Strumpet rule though she ruin us.  but he should slay her in the time of his Empire) well saith she, Occidat, modo imperet. So say many of the Beast, and of Babylon, let them reign though they ruin, for they cannot abide to hear of their fate. Some old Jades there be, that if they be put out of their shuffling pace they will do just nothing, neither amble nor trot; 
Sim.  so some old Souls there be that are but shufflers in Religion, and their duties very unevenly, brokenly, and imperfectly, unsetledly, and superstitiously performed; but take them off of their old pace, 
They will not be got out of the old pace.  and customary courses, and think to put them into a well-ordered way and Discipline, they cannot endure to be so checked, but will either stand still, and leave off all, or else will go on, and in again, in their old wont way, and confused order, without rule or reason. Such as these are terribly prejudicial against the work which our God is going on with, and in that; 
Characters of Wildernesse-ones are:  I shall show you a little of their temper, that they may be known. As first, these Wildernesse-spirits have their dens and habitations in the Wilderness, but Strangers (I mean the Saints) think it strange to stay there, 
1 Their habitation and▪ abode.  though it be but a little, they cannot endure the thoughts of continuance in such a condition; 
No content to us.  they take no joy, nor content, nor comfort as long as they are in such a Wildernesse-state, and Wildernesse-ones do feed and fill themselves with what they find growing in a Wilderness, 
2 Their food is wild f●uit.  which others cannot do, nor endure; So, O how greedily do some men swallow down the Doctrines and devices of men! Ceremonies, and Superstitions! 
Enough to choke us.  Traditions, with abundance of such old trumpery and trash, Jer. 14.9, 10. enough to choke us. Further, as for your Wildernesse-ones, they never complain that they are lost in the Wilderness, 
3 Never lost.  for as long as they are there, they are never out of the way, come what will; come this or that, this religion or that, this worship or that, so it be in the Wilderness, where they may run and range about at liberty, and as they list; 
We are soon lost, and sensible of it.  whilst the Saints, (alas) are soon sensible that they are not in the way, but that they are out of the way, (Psal. 38.3.5.) they know not where; they call, and cry, and sadly complain all the day long, 
Psal. 94 17 Psal. 55.22 Psal. 12.4  and go about lamenting for deliverance, and every step they take they tread with tears and sighs, Psal. 85.9. and full of cares, (Ephes. 5.15.) with tears and prayers, Hosea 14.8. Psal. 80.3.7.19. Jer. 17.14.16. etc. yea, and the rather, for that they see such company is not according to their principles, but that there is an apparent and vast difference between them and such wild Beasts and bruits abroad.  

4 They agree together to seize on a stranger to their ways.  Again, the Wildernesse-ones will agree well enough among themselves, although they (all) set upon a poor Soul, a bewildernessed stranger, and will not agree with him, unless to ruin him. But lastly, this mark never misses, that the Wilderness-creatures are best content with darkness, 
5 Best pleased with darkness.  and do most heartily affect, and welcome the night of darkness, for then are they in their element, than they appear most, and meet oftenest, and prog, and pry, and run, and rant about most busily for their prey, etc. as the text says; They love darkness, because their deeds are evil, Joh. 3.19. they hate light, and hide themselves from it; 
And hate the light.  no wonder than they cannot abide the Gospel, and that the approaches of Christ perplex them, and the appearances of Christ torment them, who cry out, as Matth. 8. Why comest thou to torment us before the time? These hate the true Son, and all light that shines immediately from him (unless it be the Moon, the light of nature, the Candle of the Lord) they will not allow of that light (the Sun) of the Lord, wherein he appears most excellently and eminently; nay the very Ordinances (that are most special, and refined) they are offended at, and under the notion of new light, they loudly exclaim against true light, and Ordinances, and explode all Gospel-doctrine and Discipline, the way and worship of Christ (as preciseness, novelty, and what not?) for indeed they cannot endure an element so near them wherein the Sun moves, or whence he shines, 
But those that have a right to these latter day's promises, love, & rejoice at the light.  whilst the Saints (who have sat, sobbed and suspired their hearts out (almost) in the former days of darkness, whilst they were in the wilderness, and durst not stir for fear of stumbling in the dark) they are glad at the heart the Sun is up, and that that light which hath been long sown for the righteous, they are now about to reap off.  
But as to the vulgar people, the Apostle says for me, in Gal. 3.1. O foolish people! 
Expos.  who hath bewitched you from the truth? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what Basilisk hath looked upon you? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph.  what hath cast a mist before your eyes, as if ye were bewitched? what makes you so grossly mistake? as to call good evil, and evil good? light darkness, and darkness light? Antichrist for Christ, and Christ for Antichrist? what makes ye think you see what you see not? and take the flames of fire, 
People are bewitched: why, and how.  (even of Hell) for the beams of the Sun (even as your heaven?) and the true beams of the Sun, (the Ordinances, Doctrine, and Discipline of Christ) as flames of fire (your torment and hell.)  
O miserable wretches! what Sorceries and Witchcrafts hath the Devil used thus to delude you? who hath bewitched you, that you yet love the Wilderness? Darkness? Barrenness? and Brutishness? to be without Gospel-government, or Order? Many are so in love with the Beast, that no other company can content them? 
Sim.  And as Xerzes' was so zealously affected to the Planetree, 
They give all up to Babel, till they themselves be made a Babel, or confusion.  that he would needs adorn it with most precious Jewels, so are they with Babylon, that they give up all their Crowns, and Comforts, and Credit, and Riches, and Liberties, and all to adorn Babel. But are yet ye so foolish saith the Text, vers. 3. or mad? or wild wildernesse-headed? (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) have ye lost your wits? are ye so senseless, to run ruine-ward? to keep in Babylon? to wait for the plagues of Babylon, or to tarry in the wilderness till the Sun appears, and the Hunter pursues you into inevitable destiny? distraction, and destruction? The Lord give ye light in the love of his holy truth, to see at last, what belongs to your peace; but, 
But we are called our.  blessed shall be God (and that for ever) who hath called his Saints with an holy calling, to separate from such wildernesse-creatures (as distinct from them &c.) and not to be reckoned among them, Numb. 23.9. and that they may become a curious Garden for the beloved to live in.  

A call from the Spirit, and the Bride to come.  Wherefore to conclude, the Spirit and the Bride saith Come, and whosoever will, let him come! Oh obey the call of Christ, and come running, and rolling, Bowl-like, well biased for Christ into his Churches (his Gardens enclosed) though it may be, ye may meet with many rubs and lets in the way: Neither let it be self-love that sways you; for as there is a difference betwixt a child and a horse in following of a man, 
Sim.  the child follows his father for love, but the horse for hay, 
But not for self-ends·  lay down the hay or oats, and the horse stays, but the child goes (says Mr. Harris) So indeed is the Saints following of Christ into his Churches, and Hypocrites very different, 
Saints and hypocrites different entrance into Church-fellowship.  for the Saints follow, and obey him for love, but Hypocrites for the loaves.  
Wherefore, Take heed to thy foot when thou interest in, and yet be encouraged all that can be into these Gardens, to get out of the wilderness, and desolate place, and that without delay, considering the days we live in (for as Dr. Williams says in Elijahs-wish, 
Why make haste into Church-fellowship.  page 2.) It is reported of the Birds of Norway that they fly faster than the Fowls of any other Country, and that by an instinct which they have, whereby they know the days of that Climate to be very short, 
Sim.  and not above three hours long, and therefore they hasten with double flight and wings; So let it be reported of us in this Commonwealth, 
Haste! haste! haste! in England, Ireland, and Scotland, more than all the world beside.  that we of all other Nations in the World do discern the times and seasons, and to find this day do be shortened for the Elects sake: And that now (as it is high time) we make haste into the Lord's house, and with double-winged faith and affections we enter into his Gardens. O let us not delay the time! Hag. 1.4. or delude ourselves! but above all other, let us make haste! Many there be who cry like nimble-tongued Tapsters, Anon, Anon, Sir; 
Sim.  but (modò & modò non habet modum) make haste then! I have read that after the Grecians had won the City of Sardis, that Darius, or Zerzes' (who were Kings of Persia) gave a charge that every day at Dinner one should speak aloud, 
Sim.  
Every day remember the Church in Wilderness till she be recovered.  and remember him that Sardis was taken and captivated, he intending not to be quiet till he had recovered it: So should we every day remember the Church in the the wilderness, resolving never to be quiet day nor night, with God, nor men, till she be recovered, and restored into the Garden of the Lord.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pards. CHAP. IU. The Church is to be called out of the Wilderness into an Eden, or Garden enclosed, in what respects particular Churches are particular Gardens, and our duty to wait for this Restauration.  
WHat Fruits have we had of all those things whereof we are now (or at least shall be) ashamed? For unto such as are ashamed of their former abomination, 
Rom. 6.21. Ezek. 43.10, 11▪  doth the Lord bid us to show the pattern of his house, which is to be built up in these days, as we shall show hereafter. In the mean time, now the winter is past, our days of light will be days of delight, and our wildernesse-sorrows altered seasonably into Garden-solaces, and our humane traditions for heavenly truths, 
The happy change.  our wildernesse-company, and mixed multitudes, for the society of the firstborn, God in Christ, Angels, and Saints; our darkness for light, 
1 joh. 1.3.  our deadness for life; from being wild to be wise, and our barrenness for fruitfulness, our want for plenty, our dangers for safety, our coldness for zeal, our flesh for spirit, our creatures for Christ, our earth for heaven, etc. Now what shall we lose by such an exchange? 
Veniente perfecto evacuatur imperfectum.  ye that are yet for the old Administrations, Will-worships, and ordinances of men's creation? whilst Ephraim (whose name notes fruitfulness) shall say, 
Col. 2.22, 23.  What have I to do any more with Idols? for why? I have heard the Lord, and observed the Lord; I am like a green Fir-tree, 
Host 14.8.  from me is thy fruit found: Who is wise, and he shall understand these things & c?  
Christ's Church is called the Garden of the Lord, an Eden, a Paradise, 
Christ's Garden, Isa. 51.3. Isa 35.2. Isa. 5.1. Mat. 21.23. jer. 2.21.  etc. In the places forenamed, and in Cant. 8.13. there Christ is said to dwell with the Saints (his brethren) and companions in a most eminent manner. But why is the Church called his Garden?  
First, because by Christ they are (as a Garden) taken out of the fields, 
1 Taken out and separate distinct from the commons.  commons, or highways abroad, and separate from them (as a piece of ground by its self) distinct and independent (with relation to the rest round about) So in Joh. 15.19. I have chosen you out of the world, etc. Eph. 5.11. therefore have no fellowship with workers of darkness, unfruitful ones, 
Num. 23.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and those not fit for a Garden of Christ.  
Secondly, Saints are by him an enclosed people from them without, 
2 Enclosed in themselves.  they are hedged in by Christ's own hands, Isa. 5.2. he hath fenced it in, and gathered out the stones, etc. So in Mark. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21. he hath round about it raised his hedge. 
Mat. 21.33.  In the time of the Law the (then) hedge was full of sharp thorns, 
Expos.  and now by a Gospel-fence (as we shall see afterward) we are kept in, 
By Gospel-fences and hedges.  and others out, that are not Christ's Disciples; for by his own rules he hath paled his people into a communion of love, 
Vide Sibs in Cant 4.12.  light, life, and liberty; and thus his Church is a Garden enclosed, Cant. 4.12. as a people by themselves, 
Expos.  and separate from them, that are without.  
Thirdly, He hath planted this his Garden (as he did Paradise, Gen. 28. with his own hand, 
3 Christ's own planting.  and hath by his own labours and industry, ordered his Church, he casts out the stones, 
Vide lib. 2. ch. 9  he cuts up the brambles, he (who whipped out the buyers and sellers) sets and sows with singular heed (to his Father's will) whatsoever he sees for his Garden-use, 
Mat. 15.13.  and every other plant he pulls up by the roots. See it in Isa. 5.2. Matth. 4.33. he hath planted (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with great pains; whatsoever is of his Garden, he will have his own handiwork in, that the beauty thereof may be the greater, etc. and above all the world beside. 
Expos.   
Fourthly, this is his Garden for fruitfulness which he is the cause of; 
4 For fruitfulness.  when a Gardener sees one of his Grafts bud and bear, he is glad, and boasts of it; 
Sim.  so is Christ to see any one to take well: 

Vide Paul Hobson's Garden enclosed.  
All trees in his Garden are for fruits.   but yet in this Christ excels all other Gardiner's (as Joh. 20.15.) that he sets no Tree but for Fruits; As Lucian feigned, the gods sat in Parliament to choose their Trees, one chose the Oak for strength, another chose the Bay-tree for greenness, another the Cedar for tallness; but Minerva to the shame of all the rest, 
Sim.  chose the Olive for fatness: So Christ to the shame of all others, chooseth Trees for fruitfulness, not for strength, tallness, or the like, 1 Cor. 1.28. Not wise, not noble, etc. Christ's Church is like Canaan, 
1 Cor. 1.28.  
Sim.  a land full of Brooks, Springs, Deut. 8.7. Vines, Figs, 
Surpassing all others for magnitude, multitude, and plenitude.  Spices, Apples, and all fruits that ripen by degrees, as the Sun grows hotter, they are to be the choicest, these Gardens are to surpass all others without, both for abundance and the goodness of the fruits: As far exceeding such as the choicest Orchard, or Garden-fruits excel common hedge-crabs, or highway fruits; So says he, Matth. 5.27. 
2 Cor. 7.11. Eph. 3.19.  What do ye more than others? else it is a burning blushing shame to be of the Garden, and yet to let others bring forth as good fruits, 
Cant. 4.13.14.  thus says Paul, 1 Cor. 3.3. etc. Are ye yet carnal (as ye were before when ye were without) Do ye yet walk as men? 
Expos.  O fie! what not now to live at a higher and holier rate than others! when your heels ought to be above their heads that are without. Such Garden-Saints by Christ are to become so fruitful above others, 
Cant. 4.12.  by having from him fuller and freer influences than others. For he is the Fountain of Gardens and streams from Lebanon. Thus saith he, I will cause them that come out of Jacob, to take root, Isa. 27.6. Israel shall blossom and bud, and fill the face of the world with fruits: 
Expos.  So in Host 14.5, 6. I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Lebanon, i. e. in abundance of streams, and sweetest sap-roots to receive the soul of their soil, and the heart of their dews, to reach out, and run far; for his branches shall spread, 
Expos.  and his beauty shall be as the Olive tree, and his smell as Lebanon then. Thus they fructify from Christ, as in Joh. 15.4, 5. Without him they can do nothing, and are but as withered branches, sapless, and fruitless; wherefore blessed be they that blossom in the Spring (now) and are not nipped off again by Borean blasts, but be well set for growing and ripening; for in this Autumne-harvest (which is now nigh us) as the Sun grows hot and high, they shall be gathered (full ripe) into the Father's floor or Garner: 
Sim.  So be it.  
Fifthly, He hath them in his care constantly, as a man hath his Garden, 
5 The Lords special care.  and that most of all, for that he will not suffer Swine to set footing there (but keeps them without amongst their brutish brood) So the Lord hath built a watchtower to overlook all the Church; So Isa. 27.3. I the Lord do keep it, 
Mat. 21.33.  and I will water it every moment, lest any should hurt it, I will keep it night and day; By day and by night upon all her glory I will be her defence, 
Expos.  Isa. 4.5. He will not suffer one Saint to be hurt by the wild Boars of the wood, 
Of least of his Garden plants.  or the Foxes of the field, for he sets traps to take them, Cant. 2.15.  
Sixthly, such a society of Saints are his Garden-delights, his Darling-delights, 
6 His choicest delights are his Gardens.  and he dearly loves to live and lodge there, Cant. 7.11, 12. to eat and drink there, Cant. 5.1. of his pleasantest fruits, and sweetest Spices, Cant. 4.16. of his beautiful beds, and to gather fair Lilies, Cant. 6.2. and there his presence is most eminent, excellent, free, and frequent in the midst of his companions, (viz. the Saints) Cant. 8.13. to the ravishing of their souls with his sweetest loves, 
2 Cor. 6.17. Rev. 2.1.  Cant. 7.12. there he loves to walk alive, Psal. 132.13, 14. and to show to his Saints his beauty, Isa. 33.17. Thus is the Church of Christ his choicest Garden, 
Here is the Sun's orb to move in, and to give light to others.  and therein especially is his presence most excellent, as the proper sphere and orb wherein the Sun moves to give his light to the world. We know that nothing which is not what it is by nature, can longer be so then the cause continues, and the working of the cause which effects it to be so, as water which is not by nature hot, 
Sim.  will not be hot longer than the fire makes it so, but little by little it returns to its natural coldness again; so the air which is naturally dark, is no longer lightsome than the Sun makes it so, but the Sun withdrawn, 
Sim.  it will turn again to darkness; and indeed Christ (this Sun) as long as he shines we are light, and shall be light, but no longer. 
How long we are light.  Now he hath promised in special manner to be a light in the midst of us (his Churches) for there he delights most to be: O that it may be said of all Churches now, as once Caesar Augustus said of Rome, That though he found them brick, yet he left them Marble! So though Christ hath found us a wilderness, 
Sim.  yet he hath made us an Eden! or Gardens-inclosed! fruitful and fair! pleasant and profitable! to God and men!  
But thus you may see in all, and in more than all these respects, that the Lord is now raising up the Saints, and rearing up his Zion, as he hath promised; 
This blessing is begun in our days.  This blessing is already begun, and in these days, Christ calls us aloud, as Cant. 4.8. Come with me from Lebanon (i e. out of the Forest in the North, 2 King. 14.9. Isa. 29.17. where wild beasts were; 
A loud call from Christ to come.  so out of mixed congregations, and from wildernesse-companions, etc. O my Spouse come with me, look from the top of Amana (i e. interpretatur ●urbulentus, that is, from all wicked and turbulent spirits, 
Expos.  that oppose the truth, yea a mount of Tyrants, void of all goodness, and great Persecutors of God's people look from them all) and from the top of Shenir and Hermon (Shenir interpretatur faetor) from the Lion's dens from the mountains of Leopards. 
And separate▪ from them without.  This is the call of Christ to us in these days, to have us look, learn, and live beyond this wilderness-condition, and all them without, that are enemies to the Gospel and Garden-way of Christ's Worship; for now the Lord (in order to the restauration of Doctrine and Discipline) declares new things, Isa. 42.9. before they spring forth, he tells us of them, Wherefore sing a new Song. 
Expos.  verse 11. Let the wilderness rejoice, and all the Villages of Kedar (Darkness) Let the inhabitants of the Rock (Christ) and all that dwell in the clefts of the Rock) shout out from the tops of the Mountains. 
Cant. 2.14.  Amen.  

The last day's best days.  Find no fault with these days then! but wait! Isa. 25.9. for the wine will be best at last, and in the evening it shall be light; 
Isa 64.4. Isa. 2.2. Zach. 14.7. Proph. Rev. 12.1.  richest promises are reserved for us, therefore called the most precious, 2 Pet. 1.4. In these days shall the Branch of righteousness grow up, Jer. 33.14.15. and our blessed Ahashuerus shall take in Esther. The face of Church-discipline shall shine again, 
Prophecies of the Church's restauration in these latter days.  and the King shall delight in her beauty, Psal. 45.10, 11. Besides the abundance of Scripture-prophesies proving of this; I have seen many remarkable Prophecies of late, largely foretelling these glorious times. As of one Methodius in the year two hundred and fifty, in a Treatise de Novissimis temporibus, 
Methodius.  he tells us how the Kingdom of Christ, in these last days shall be lifted up above all mountains; but first, he says, That many mighty Ishmaelites must fall, and then shall follow peace and joy to the Saints. I have also met with Hermas whom we read of Rom. 16.14. (and Jerome calls him Paul's disciple) in a book of his entitled, 

Hermes vision of the Church's restauration gradually 

1 An old woman in a chair.  
2 An old woman with the face of a young woman.  
3 A young woman with old woman's hairs in Q Eliz. and to these days.  
4 A fair Bride coming out to meet the Bridegroom; so she is now.     Ecclesia, he mentions a vision which he had given him of the Church from that time, to the last age, what several conditions she should be in: First, he saw her like an Old woman sitting in a chair; The next alteration he foresaw in a second vision (he says) of an Old woman, only having the countenance and face of a Young woman; In the third, she had the shape of a Young woman, but she had the hairs of an Old woman, and undecent▪ But in the fourth, which is reserved for us, and ready to be revealed these latter days, she was lively resembled in the form of a Virgin, and in the beauty of a Bride coming forth out of her Bride-chamber in great glory, and setting forward to meet her beloved Bridegroom, as being already set out, and coming forward also in his great Majesty, might, and glory.  
Many more I might produce that Prophecy of these days, but doubtless the Scripture hath said enough (had they said nothing) to satisfy our souls, and to set us forward (afresh) in this latter-dayes-disposition, 
The latter day's disposition is to wait, Isa. 25.9. Dan. 12.13.  and grace of waiting, yea though the vision stay, yet to wait, because it is for an appointed time, Hab. 2.2. God doth always, and in every age stir up in his Saints this disposition of waiting suitable to the blessings he hath to give out, and bestow upon the Saints. So in this age wait! in believing! and believe in waiting! for the time which they are to be performed in, 
Micah. 7.7. jam. 5.7.  is hard upon us; Although alas! how most men live most by sense? what they see that they will believe, but nothing without they see some signs, (as to their sense and reason) of such days as are foretold of: hence is there so much crying out of Taxes, and complaining of troubles, and of the times in the very streets; tell them of blessed days, it is to no purpose, for they want faith to foresee them, and (poor creatures! they cannot see that the Lords time is, 
Few can get beyond sense.  and his day comes, when they least look for him, and before they be aware of it; even then when men think he hath forgot his promises, then is his time to come at the pinch, to blow at the last spark, 2 Pet. 3.8, 9 as when Abraham's hand was ready up to cut Isaaks throat, at that moment of time, 
Sim.  the Lord made him stay, and appeared to make good his promise, than (as that in Isaak all Nations should be blessed &c.) yea then even then when Zion (even the Saints) may say the Lord hath forgotten me, Isa. 49.14. then, I say, 
God appears to perform his promise at the last pinch.  the Lord appears even in the Mount; when they are at the last, and at the very top, height, pinch, and point of all, than the Lord appears! and than are they fittest for the enjoyments of those Promises. 
Psal. 3.1.12, 13.14.  O how welcome will they then be to them! Besides how many poor souls are lost in this, because they cannot see light through darkness, good through evil, 
Prov. 22.18. Rom. 9.22.23.  peace through wars, and blessings through combustions and confusions. Nor do they understand how God doth infatuate the wisdom of the world, 
God's strange ways.  by working out greatest mercies through contrariest means, and even then to be (most of all) making good of his Promises when he appears (most of all) to work and walk in a pointblank, quite contrary-way: 
He works by contraries.  When he promises happiness, he sends us most unhappiness; when most truth is promised, he sends in most errors; when the Kingdom of Christ is to be most exalted, 
For his Churches.  he lets most enemies, and oppositions to appear against it; so in all other main mercies, as when he promises most light, for the accomplishing of the Promise, he lets in most darkness, Zach. 14.7. So it may be in a poor soul, when he is about the ruin of a lust, 
For poor souls.  he may suffer that lust the more to rage, and even then, when thou thinkest there is nothing more contrary to it, it is in order to do it: Wherefore (my dear friends!) believe and wait in hope! even against hope! though in your sense, reason, or wisdom you should see but small ground for it; 
Believe and wait.  yet (blessed be God) there is abundance of sound ground for faith (safely) to foot it upon; but were it not so as to your sense, 
Rom. 4.18, 19  yet God hath laid the earth upon nothing, 
Sim.  but the very air, and yet makes the weak air a foundation and ground strong enough to support and bear the whole universe and globe. 
When little grounds for faith and hope appears.  And can he not? nay will he not? raise up, and lay the foundation of our hopes and happiness in weak means? in (the day of small things) poor and nothing beginnings? that appear to men no more than air, and (it may be) such as will vanish away? Nay in, and by contrary means that (in men's wisdom) will seem impossible to effect, or to be a good foundation for such a frabricke of hopes, or be a suitable means for such a delight, as seems to be set in a Diameter thereto, and against the means; although the means may produce that day and discovery, yea and recovery of Zion which not only seem contrary to that work, 
Contrary means effect that work which will destroy the means.  but which (also) the work is contrary unto, and will destroy. Wherefore when the Son of man comes shall he find faith on the earth? to instance as clay and spittle (are contrary means) which opened the eyes of him that had faith? Find but faith, 
Sim.  and fire shall consume the waters (and all contrary quenching means) 1 King. 18.38. and the waters shall not be able to hinder the flaming of the fire. 
Many acts of Providence like Hebrew must be read backward.  So many Acts of Providence (like Hebrew characters) are to be read backward, or else they cannot be read aright: And so you may read many of God's remarkable works which he is about by contraries. As the Fly on the wheel, 
Sim.  she goes on; though the wheel goes contrary; so do Gods works go on, 
Sim.  though the times and troubles, wars and oppositions seem to go contrary, wherefore by faith, let us firmly expect the irresistible recovery of the primitive purity, and piety in Doctrine and Discipline; Do Men or Devils what they can to hinder the brightness and beauty of Christ's Churches in these latter days, yet they will but set up the sign of the Labour in vain, to toll people in to them; For Christ shall reign, though the Nations are angry at it, and wrath shall come upon his enemies; But the Temple of the Lord shall be set open for the Saints, and the Ark of his Testament shall be seen therein; yet I say not, but lightnings and thunders, earthquakes, and great hailstones we may yet meet with, Rev. 11.17, 18, 19 But before I conclude this Chapter: Let all the Churches remember, 
A word to the Churches.  that God will have his Gardens well-weeded, and his houses well swept, wherefore the Lord bless you, as (the good old man) Jacob did tangendo manu approbationis, & osculando instinctu inspirationis, by his approbation and inspiration.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erez. CHAP. V. Christ's Garden, or Gospel-Church-State, which is to be defended, is to be defined; first from the material cause, or persons (who are visible Saints) that are fitly qualified for members.  
HAving (hitherto demonstrated) by some proofs, and sure Prophecies, the sad condition and wildernesse-estate of Christs-Church in the want of true Doctrine and Discipline to this day, and what in these days we are to expect of her recovery, and restitution, etc. It follows that we fetch out what hath lay so long hid (all the time of our Babylonian captivity) as the fire that was hid in an hollow place of old, 
2 Maccab. 1.20, 21.22.  the Servants of God after they had their liberty given them to build up the Lord's Temple, sent to fetch it from thence, 
We are to fetch out what hath been hid many hundreds of years.  where it lay so long hid. (Even so are we sent at this day for this purpose, to bring forth what we can find, though hid for so many hundred years) but in case we cannot do what we would, we will do what we can in this case (as Neemias did) to gather what as yet lies in the dust, and in darkness, and so to endeavour to discover unto you (in what is discovered to us, and what I say we can) of Christ's own Discipline and Gospel-order, which ought to be in the Church of Christ. 
First we must gather the wood together.  Wherefore first I shall begin to gather the wood together, or the matter that the Church is to be made up of, and after that (the water being sprinkled) I hope the Sun (that hath been for so many Ages set, or hid in a Cloud) will so break out, and brightly shine in, and upon us with his lustre and life, heat and light, as that we shall become a great fire kindled; so that all men may marvel at it, 
Latimer.  and make much of this holy fire for future Ages, which shall never more be quite out, 
The Author's prayer is that like a light he may be spent to give others light.  or extinguished. For as honest old Latimer said to Ridley, as they were going to suffer; Come Brother, this day we shall give a light, and warm all England! so fain would I be one that might enlighten others, now I am light by fire from heaven, and be as a Torch in the entry to such as are in the dark, 
Ainsw. in loc. 3.9.  Et claritate & paritate, & hilaritate, the Lord grant it, in whose light as I see light, I shall show it, 
Expos.  and so I come to tell you what's the matter.  

What the Church is, viz. The typified Chariot of Solomon, how and why? It is a bed, a Throne a Palace, a Chamber of presence, a secret Chamber. A Couch.  To begin with the Materials, we lay down this Position, that no persons are fit for such a purpose but visible Saints, or right matter to make up this typified Chariot of Solomon but the wood of Lebanon, Cant. 3.9. this Chariot is his public seat, where he is to be seen of all, in Hebrew Apirion, and in Greek Phoreion, a Throne say some, a Bed say others, a Palace say others, and a Chamber of presence say most; but that this Church is all these to Christ and his Saints say I, and so all; yea, and as (Sol. Jarchi says beside) the secret Chamber (here on this floor, and under this roof) for the Bride and Bridegroom to meet in, and to make much of each other in; but I had rather read and render it from the word, a place much like a Couch, carried about and abroad, being open above, exceeding fair, glorious, and richly beset with beauty within, and in the which Solomon sat with much ease, and in much honour and state, from whence he delivered his Laws for his Subjects; and thus Christ doth answer the Type to his Saints, whilst he sits in great grace and Majesty in this his Chariot, and in great glory and triumph he governs, and gives out his Laws to his Subjects. Now for the matter that this his Chariot is made up of, 
The matter of this Gospelchariot.  it must be of Lebanon, elect trees, Deut. 20.19. Ezek. 47.12. Isa. 60.13, 14. The glory of Lebanon shall come to thee, 
Expos.  I mean such trees as are the tallest (heaven-ward) such Cedars as are the soundest, 
Psal. 1.3. & 52.8. & 92.12 jer. 17.8. Such as are sound, fair, tall, fat, upright, strong, and well rooted, are fit for Church-Fellowship.  and will not rot, such Cypresses as are the fairest, Eccles. 8.1. Psal. 119.80. 2 Tim. 1.7. Jer. 5.28. and such Olives as are the fattest, Psal. 52.8. & 128.3. and such trees as are the most upright, and the least crooked, or crabbed, the best and most beauteous ones, Psal. 7.10. Psal. 64.10. & 112.4. Cant. 1.4. Psal. 15.2. and for strength, such as nothing can overthrow, being well rooted and united, Psal. 73.2.6. Zach. 10.12. Isa. 8.8.10, 11. but which will stand steady in all storms, and against all plots and practices, and powers which no force can conquer, which no Age can decay, (but they are renewed like an Eagle) which no fire can burn up (but purify) which no worms can eat, or enter into, 
Such are to be always a sweet savour.  but who are all ways, and at all times, and in all places, a sweet savour, 2 Cor. 2.15. to them within, and to them without. These are the Saints indeed, and none but the visible Saints, and that are so judged upon pregnant proofs, and strong presumptions) are (De Jure) of right to be Members of this Church of Christ; hence are they called, 
Visible Saints only matter of the Church to be made up of.  the Churches of Saints, 1 Cor. 14.33. and Saints called, 2 Cor. 11. and sanctified in Christ Jesus, 1 Cor. 1, 2. otherwise the types of the Mystical Temple, (viz. of the Body of Christ, the temple of his Godhead to this day) Jo. 2.21. would not be answered, (which ought to be) by the typified, 
Types of it. 1 King. 6. ●  for rough unhewen stones were not laid up into the building of the Old-Testament Temple (till they first were fitted, 
Sim.  polished, and prepared for the bvilder's use) much less may this Spiritual house of the Lord be built up of any other then holy and hewn, 

The Stones of the Temple hewn.  
2 Chron. 23.19 None entr●d into the Temple that were known unholy, or unclean. All the utensils and materials holy.  
2 Chro. cha. 4. & chap. 5. So now in the Gospel-temple.   the liveliest and loveliest stones, 1 Pet. 2.5. besides, all that entered into the Temple of old were to be holy and clean, and all the vessels within holy, 1 Chron. 22.19. and all the treasures dedicated unto God, 2 Chro. 5.1. etc. and all the materials were the most choice and pure; so ought it to be in this Temple (for a greater than Salomon's is here) and the glory of this house must be greater than the former; wherefore it must be made up of the most choice and precious materials, and of such as are dedicated and given up unto the Lord by his Spirit, Ephes. 2.22. Moreover, (Mr: Cotton 
* In his holiness of Church-Members, read that Book, p. 88 The Porters that kept out the unclean. Unclean and uncircumcised ones do pollute the Temple of the Lord, And are not to be suffered.  notes,) that the vigilant and laborious attendance of the Porters was typical too, in 2 Chron. 23.19. who were to suffer none that were unclean to enter into the Temple, which says he, does typify the duty of the Church-Officers, to prevent and keep out (as much as they can) vicious, vile, known, unclean persons from polluting the Temple of the Lord, which would be by their admittance into the midst of us, etc. yet if I may not be so strict and curious, I am content to say (this reaches to the thing now in hand) viz. That the Porters (and the people by informing the Porters) are bound in duty to put by (as much as they may) persons sinful, and uncircumcised, which were not to be suffered so as the true Israelites were, Ezek. 22.26. So in Ezek. 44 6, 7, etc. for amongst other abominations is this brought in, that they suffered such as were uncircumcised to be in his Sanctuary to pollute it, etc. but Object out of Jerem. 7.9. There were Adulterers, Thiefs, 
Obj.  and wicked ones, etc.  

Rutherford, Bailey.  Answ. This is answered already by many eminent men, yet to add a word, 
Answ.  you see before in Ezek. 44. there were strangers that had crept in through the negligence, 
Expos.  or crowded in through the ignorance of the Keepers, 
Cotton, Hooker, etc.  but they are condemned, and highly complained of, as such who have profaned the Sanctuary, and defiled his Ordinances, and despised his Laws, and made his house a very den of Thiefs, whereupon the Lord threatens them, for that they would suffer such to burn Incense amongst them; but (besides the abundance more of Scriptures which I might use to prove it) I shall produce undeniable reasons to ratify this truth, 
Zach. 9.9. Rev. 15.3. Isa. 33.22. jam. 4.12.  that it may run in triumph, yea in whole bundles of them (that our Beloved may be to us a bundle of Myrrh, to lodge all night betwixt our breasts;) and the first sort of reasons run from Christ our King, and the Lord our Lawgiver.  
Reas. 1. Is taken out of Mat. 16.16, 17, 18. where Christ our Lord and Lawgiver hath promised himself to be the Church's foundation for ever, and such as are built up by him, 
Reasons.  
Expos.  and upon him (as all true Church-members must be, 
1 Christ is the Church's foundation, none are true Church-members, but are built up by him, and on him.  that would stand out, and outstand all storms) must be such Professors of this Christ as Peter here was, and that is by such a profession as flesh and blood revealed not, but his heavenly Father. Now none but Saints are such Professors (at least they must be Saints in appearance) who are able to hold forth the work of the Fathers upon their souls, which consists not in bare words, or a verbal acknowledging of Christ; 

What sort of Professors and Professions requisite?  
Ans. affirm.  
Ans. negat. not mere verbal.   for words are but Ciphers, which signify nothing without other Figures; And as it was said of Epicurus, that he had the habit of a Philosopher, but was none indeed; so many have the habits and words of Christians that are not so indeed; and the Church that is built upon the sand, may and must consist of such, Mat. 7.24, 25, 26, 27. But if the Grapes painted by Zeuxes alured the Birds to peck at them, 
Sim.  would they not much more have flown at them had they been true Grapes indeed? 
Many Professors not Christians.  So if such as seem to be Saints, and appear visibly (as to our eye) godly, are so good, 
Sim.  and attractive matter for the Church of Christ, much more than are real Saints so. Obj. 
Real Saints most attractive matter.  The Apostles admitted all sorts of Professors, three thousand in one day.  
Ans. First, it is granted, that they were Professors then before they were admitted. 
Obj.   
Secondly, It does contradict the text, 
Answ.  to say all sorts of Professors; if ye mean thereby, 
Expos.  all that profess Christ with their mouths merely, for the text tells us, 
What sort of Professors were taken in primitive times.  Acts 2.37. they were pricked in their hearts, and at the heart, for the word signifies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a most sad and sore rend to the very soul, a punctual wound in every part of their hearts, as if Daggers were fastened at their depth in them, 
Sim.  and this word will show their compunction was sound, 

Not only puncti & repuncti, but also compuncti, a sound work.  
Wounded for sin, crying out fo● Christ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repenting, embracing the Gospel greedily.   for it was not (as now it is with some, Acts 7.54.) to kick against Christ, but to cry out for Christ (him whom they had crucified, for which they were so wounded;) besides, they were sensible that they were undone without Christ, wherefore with wide mouths say they to the Apostles, Oh, What shall we do? Besides, they repented, and heard, and obeyed, and gladly received the Gospel, ver. 41. yea with greedy stomaches, (though many now have hot Livers, and cold Stomaches) and strong affections, yea and embraced it (and (as it were) kissed it, for so far the word will have it) with affectionate acceptance (Gratis animis) and from their souls; yea and therein they continued steadfast, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. strong in the faith, 

Strong in the faith.  
In midst of trials.   without staggering, wavering, or shrinking from their Professions and practice; yea and in the midst of the greatest trials, troubles, persecutions, perplexities, they were yet most zealous and faithful, by an impregnable assistance, and an invincible constancy. And are not these the chariest Characters of true conversion? Can ye so undervalue this great work of God's Word? surely all sorts of Professors could not do thus: so that I say, such were all Saints (in appearance) and such, and none but such are by Christ's Law allowable Members of Christ's Church, although that afterward some will appear Hypocrites, who crept in, as Judas, Demas, Ananias and Saphira, with divers others. But,  

2 Christ's countermand, Mat. 21.  Secondly, The King of Saints hath given orders to attach such as have (unawares) got in, and have appeared ungodly, when he whipped out buyers and sellers; he signified thereby not only his Law against such as were not sound in holiness, 
Expos.  after their unsoundness appeared, but also to keep them without, that they might not enter in, now the Gospel-Temple was to be built; no mixed Congregations were to be continued, but Christ by his Scourge and Whip of Truth will have us to cast them, and to keep them out. Thus Christ commands, Matth. 7.6. not to throw Pearls to Swine, 
Christ's command.  nor to give holy things to Dogs, 
Expos.  etc. wicked ones are so called in sundry Scriptures, for Phil. 3.2. Beware of Dogs, beware of evil-workers; so it is in Revel. 22.15. Blessed are they that may enter in, for without are Dogs and Sorcerers, and Whoremongers and Idolaters, etc. 
Violent violations of Christ's Law to take in any but Saints in appearance, and so far as we can judge of them.  They that are known to be such, must be kept without, or else there will be a violent violation of Christ's Law: Hence it is the Churches have rule to proceed with such profane ones and sinners as have crept and crowded in, Matth. 18.17, 18. etc. Hence it is also the professing-friend (at the feast, Matth. 22.12. in Church-fellowship yet wanting the wedding garment, was called into question, 
Expos.  but the Text says the servants went out to gather all. 
Object.   
Ans. It is true, All were said to be called by a public call, but before they entered in, their high-way-rags, their hedge-religion, 
Answ.  
All called by an outward converting cal●  and raiments, were to be laid aside, else the Lord would never have laid it in his dish, What dost thou here without it? nor would he have been put to a Nonplus, and not have had a word to say; nor should he have been for the want of that (had it not been necessary) cast out and punished, 
But they are not to enter in till fitted.  but by all these (and abundance more I might produce) to prove this first reason.  
2 Are bundled up together out of several Prophetical Scriptures, for in Isa. 60.21. The people also shall be all righteous, reason 2 they shall inherit the Land for ever, the branch of my planting, 
All the Prophecies are ●ull to foretell, that the Church in the latter days shall consist of Saints and such as so appear.  the work of my hands, that I may be glorified. So in Isa. 35.8, 9, 10. It shall be called the way of holiness, no Lion shall be there, nor ravenous beast go thereon (meaning unclean and openly known sinners) but the redeemed shall walk there: And the ransomed of the Lord shall return, and come to Zion with songs, etc. So in Isa. 52.1. From henceforth shall come into thee no more the uncircumcised and unclean. So in Zach. 14.21. In that day there shall be no more the Canaanite in the Lord's house. So in Joel. 3.17. 
Such are in the Lamb's book of life.  Ye shall know that I am the Lord your God dwelling in Zion my holy Mountain, then shall Jerusalem be holy, and there shall no strangers pass through her any more. So in Isa. 33.24. and in Rev. 21.27. In no wise shall enter into it any thing that defileth, or that worketh abomination, or that maketh a lie, but they which are written in the Lamb's Book of life. It is not denied, 
Sim.  but there is sin in a Church, but not a Church in sin (as one may be said to have drink in him, and yet not to be in drink) I mean sin so seen, and known, and yet allowed of, or (at least) not duly proceeded against, by censure and reproof. Now in this sense nothing that defileth doth enter; 
Accounted necessary in the Law times, and the Baptists time.  the best Church may have spots on her, but not in her (i. e. tolerated as before) no not in her worst estate. Besides, in all that was before mentioned as in the Law-time typical (and so Prophetical) in the Baptists days, 
August. in Mat 3. Act. 19 4.  there was even then an apparent repentance and visible profession accounted necessary before admission, as to baptism. Mat. 3.6. Luke 3.3. how much more must this be so before admission into Gospel-fellowship for (as Aug. says in Tom. 4. de fide & operibus) the pharisees, 
The Baptist admitted not of scandalous, nor of bare professors.  and Sadduces that came to his Baptism, were forced to swallow a refusal, and a bitter reproof to boot, Matth. 3.7. for a generation of vipers, he neither admitted of scandalous persons, nor must we into Christs-Church, till there appears a repentance, and reformation; But,  
reason 3 3 Runs from that most familiar relation which is between Christ and his Church, 
jerom 31, 32.  God and his Saints in such a fellowship. 
The sweet and unseparable relation that is betwixt God and his Saints, Christ and his Church, Christ our Husband.  He is their Husband Eph. 5.23. Isa. 54.5. and married unto them, Jer. 3.14. Rev. 19.7. Host 2.19, 20. and they are presented unto him as a chaste Virgin to these Espousals. 2 Cor. 11.2. Now he is not thus related to profane and scandalous persons (though the Ranters do call him the friend of Publicans and Sinners) such, with whom Christ hath so inseparable, and insuperable communion which are Saints called; and such must the Church consist of (i. e. of such, and only such as far as may be judged) whose husband he is: But some will object.  

Object.  Say not the Scriptures otherwise; as that tares are amongst the wheat until the harvest, 
Christ is Husband of mixed Congregations too.  Matth. 13.25.38, 39 and have you any Church in the Scripture all of Saints? not having one Judas, Ananias, Demas, Hymeneus, Philetus, nor Diotriphes, nor others? our own experience is otherwise in all Churches, where there be good and bad, Lambs and Rams, wheat and chaff, sound and unsound, and yet Christ is called their Husband.  

Answ  First, for the Scripture alleged, it is allowed of, if we give it its own weight, 
Expos.  without any other grain, or the least addition to it; for see v. 38. the field in which they are, is the world, and so we say to the end of the world, in the world will grow good and bad together; but yet grant it (with most) to be meant the field of the Church visible (which is rather a Garden) yet this is not an Injunction, but rather a Prediction of what will be, for without doubt, 
In the Church none members but such as appeared fit, so in all ages, in the true Church of Christ▪  wicked men will be in the Church in all ages; but that is not the point; for this it is that we say, and say again, that such as are known openly to be such sinners or hypocrites, are neither to be taken in, nor tolerated in the Church of Christ, of which he is the Husband. And although our present experiences (besides the primitive and past) express much of this nature, viz. that naughty, corrupt, and sinful men have been, and yet are in every Church; yet we will believe such were not openly known to be such, when they were admitted members of any true Church of Christ, whether past, present, or to come; yes say some.  
Judas was known by Christ to be an hypocrite, 
Object.  when admitted. 
in Judas.   
1 But he was not so known unto the Church, 
Answ.  for all the rest of the Disciples did not so much as suspect him (Ecclesia n●n judicat de occultis) therefore they could not take cognizance thereof, 
1 Not known openly to the Church to be an hypocrite when admitted.  for he seemed a very holy Disciple to the rest.  
2 The knowledge Christ had of him as one, 
2 Christ knew him so by an extraordinary Spirit.  (before he appeared such a one) was extraordinary, but we are speaking of an ordinary way of discovery, as when sin breaks out, and hypocrisy appears; Besides,  
3 There was a special reason in it, that he was received, 
3 Great reason for Judas admission.  viz. to answer the will of God given out in Psal. 41.8 etc. yet this is certain, neither he nor any else appeared hypocrites or wicked ones openly, and so known to be, when admitted either into that, or any other society of Saints; although there was, is, and will be in every particular Church of Christ some that ought not to be; 
Christ's fellowship is the pattern, yet 〈◊〉 Judas was in it.  For if this fellowship of which Christ himself was Pastor, and is for a Pattern, and had but twelve (a small number for the most are not always the best) had a Judas; much more may others. Even as David's house which is set for a Pattern for future ages, 
Sim.  Zach. 12.10. was not without an Amnon, an Absalon, and others; 
2 King. 15.25.  even Gods own Ark may nourish Monsters, as Noah's Ark did Cham; 
Sim.  yea, and as some filthy Toad● might be found to lie under the stones of the Temple; 
God's own Ark may have beasts and toads in it.  so may some wicked dissembling Hypocrites (says Dr. Hall) and yet the Temple be the Lords for all that.  

Sim.  Furthermore, the visible Church is called his Holy Temple 1 Cor. 3.16, 
2 Sam▪ 23.4, 5, 6.  17. which ought not to be defiled, 2 Cor. 6.16. and therefore is made up of living stones, 2 Pet. 2.5. that is, of visible Saints. 
2 Christ's Church is God's holy Temple.   
Also it is called the Lords house and habitation, Heb. 3.6. Eph. 2.22, 23. 1 Pet. 2.5. wherein he walks and lives, and takes his rest, 
3 It is the Lords house.  which holiness becomes, Psal. 93.5. for ever; therefore the holiest are the fittest matter.  
The Church is called his household, Eph. 2.19. Now if David could not endure a wicked person within his doors, 
4 His Household.  Psal. 101.3, 4.5. Much less will the Lord allow it. But to be brief.  

5 It is Christ's Body.  Lastly, the Church is Christ's body, 1 Cor. 12.26, 27. and Christ is the head of every particular Church gathered, Col. 1.18. Eph. 5, 23. etc. Now such as are united to Jesus Christ by his Spirit, 
All these relations teach us what manner of persons Church-members ought to be.  1 Joh. 1.3 7. and have special communion with him as their Head (as to receive virtue and vitality from him) are to be received as members of his Church, whereof he is Head: And none else, but such as the Church is persuaded of (upon Testimony given in) to have such a relation to the Lord Christ, and whom in the charity of her judgement, and in the judgement of her charity, she freely accepts of for such, and in whom they find the graces of Christ, 
The Church must judge of them according to orthodox rules of charity.  and the gifts of his Spirit in some measure, and from whom they have some answerable fruits, whereby they may be able to judge charitably: for to receive a member which hath not virtual power, 
Vid. Hooker 1 lib. 2 ch.  and operation from the Head, is against reason, yea and that reference and correspondence of members with the head.  

Object.  But hence it is that many hypocrites are taken in, who seem to have high enjoyments, and large gifts, to wit, Ranters and such like, 
Answ.  etc.  
No! It is not hence, but thence (I mean by running from these rules) that so many Hypocrites creep in, 
Judas v 4.  as Gal. 2.4. for it is not enough to have heightened conceptions, 
Not gifts, or parts, to pray, preach, etc. that do fit or qualify us for Church members.  quick apprehensions, admirable gifts, excellent parts, and thereby to plead union with Christ (our Head) from the influence of common graces, and enjoyment of great gifts (as Ranters may have very ravishingly) to make a man fit for such fellowship of Saints; no not though he prays, preaches, discourses, etc. like an Angel, if the Church conceive him not a Saint-called, by some evidence given in, or other, whereby the Church doth judge (him in union with his Head (Christ) according to the Influences of soule-sanctifying and soule-saving graces. Simon Magus, 
But union with Christ the Head by saving and sanctifying graces (so called.)  I make no doubt but had many common-gifts and graces (which had a holy face) by which he passed by Philip and crept in: but yet had his hypocrisy appeared, and that they were but counterfeit Coin, I am confident Philip would have dealt with him home, and have given him his own as well as afterward Peter did, Acts 8.20, 21, 22. And so (as Tertullian says) even Judas was honest and eminent at first to see to; 
Sim.  so here be many Blazing-stars, and dangerous Comets which do shine brightest as to sight (as Ranters, Hypocrites, etc.) but evermore portend and presage eminent and imminent evils to the Church they are in, unless much mercy prevent: 
Others are but blazing Deceivers, who must, and will fall of themselves.  a many such meteors may seem fixed stars for some time, so long as they are aloof off, and high, and so cozen us, till they come to fall, and then we find they were but Deceivers, made of earthly, slimy, fleshly matter.  
Thus have I offered the third bundle of Reasons, and reach to the  
4 Reason, which is taken from the ends, for the which reason 4 this Gospel-order and Church-fellowship is instituted, 
None but Saints can answer the ends of the Institution of Gospel-Discipline.  the which none but Saints (at least so visibly) are able to answer, which are of sundry sorts; some few of them I shall instance in, but not insist on; for I fear I am too large, and then ten to one but some will say, my Pen is long-winged, and my preaching is longwinded, which is accounted an ill-favoured, and an impardonable fault (in Dublin) I am sure; but to be brief.  


1 The honour and glory of God, which none but Saints can.  
Others cannot.   1 The main end of this Gospel-Discipline is to set forth the honour and praises of God as a peculiar people, 1 Pet. 2.9. Heb. 2.12. Ephes. 3.21. now none but visible Saints are fit to answer such an end. Others indeed would be a chosen and peculiar people to dishonour God, to rob him of his glory, to Crucify Christ afresh, to bring a reproach upon the truth, and to scandalise the Gospel, but for nothing else in Christ's Church.  
2 Another end of this Gospel-practise is to promote the true light, 
2. The promotion of the true light & knowledge of God.  and to let in more of that knowledge of Christ, which it is eternal life to know; now none but the Saints are said to reach this end, Ephes. 5.8. and in 1. Jo. 1.6, 7. If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is the light, we have fellowship one with another. 
Others cannot answer this end.  Now profane ones, as Atheists, scandalous persons, and such like, are fit for the promotion of darkness, and for the putting out of the true light, but are not at all fit for fellowship upon this account.  

3. Edifying one another.  A third thing to be shot at in Gospel-fellowship, is the mutual edification of one another, and the building up of the body in Christ, 1 Thes. 5.11. Ephes. 4.29. 1 Cor. 14.26. now none but Saints do hit this mark, for wicked ones would serve to pull down and destroy, 
Others cannot.  but not to build up in the most holy faith, Judas 20.  

4. Saintlike love▪  4 Furthermore, a main thing we must not omit, is an open-hearted Saintlike love, by the same Spirit of love which Christ bore to us, Joh. 15.12. Ephes. 5.2. 1 Thes. 3.12. 1 Jo. 3.22. etc. now none but the Saints sit close to this duty, 
☞  (and they hardly too in these days) or that can live up to this end, for indeed sinners, so known, will serve for nothing more (and for little l●sse) then to set at variance, 
Others cannot learn this lesson.  make breaches, and rend the body, being filled with unexorable (yea unexuperable) hatred, and malice against the Saints, by the same spirit which their Father the Devil was filled with against Christ. Many other ends might be mentioned, for the which Saints are enchurched together according to the Gospel which I shall show hereafter in the last Book; but neither to those, 
Nor answer other ends of Church-fellowship.  nor these ends can any others but the Saints (at least so visibly) be said to live up. This is no work for them (therefore) there is no way in Christs-Church for Drunkards, Swearers, Sabbath-breakers, Blasphemers, Persecutors of Saints, Scoffers, or scandalous, or such as may cause a Curse to pursue us, and God's wrath to be revealed against us, by the with-drawment of his presence from us; but for nothing more as I know of; thus by all these reasons I have (and by many more I might impregnably) proved, that only Saints visible (so judged of by sufficient evidences given in to be such) are competent Members of a true Church of Christ, 
None but visible Saints suitable matter.  which (ought too be) a company of Saints called to be Christ's Spouse, and Temple of the Lord.  
Obj. 
1 Cor. 1.2.  Some may say with Master Rutherfurd (as Cotton and Hooker notes) but such terms are given to the Church of Christ as invisible. 
Object.   
Ans. 1. There is no such distinction in Scripture, 
Ans.  but Christ's Church is so called, whether visible or invisible. 
No Scripture distinction of visible and invisible, but all one Church, 1 Tim. 3. ●5. 2. So Ainsworth against Bernard, p●g 174. and Robi●so●s Justif▪ of separ. p▪ 112.   
2 Paul styles them such (as a visible body, if they will have it so) 1 Cor. 3.16. 2 Cor. 6.16. 2 Cor. 11.2. saying, Ye are the temple of God, and what agreement hath the Temple of God with Idols? and I will walk in the midst of you; but who will be further informed in this subject may see Mr. Hooker's Survey, 1 Lib. 2 Chap. where they have the term opened, the question stated, and the conclusion proved. Well, a word of use, which is;  
Use 1. To reprove (whilst I prove) Parochial Churches use 1 Antichristian (which I shall sh●w in all the essentials of it) for in this first we find how foully they fall short of being fit matter; for the veriest ranting, revelling, and reviling Swine's, 
Parish Churches, as Churches Antichristian.  that swill upon the earth, the most notorious Drunkards, and vicious wretches that are, are Members of such Churches, and so held (De jure) but this is from beneath of their Father (the Devil) and of his bottomlesse-pit-smoak, the constitution of which comes from the busy brains of men: for about Constantine's time this corruption began to be great, and was brought on, as it was in Dionysius his days (before him) Bishop of Rome, who sent out his Edicts (not to emparadise, but to emparish the people) which I have spoke to in Chap. 2. and in England, Honorius Canterburiensis was the first that I find, pragmatical to promote this confused, this corrupt, and Christ-crucifying, Christ-slighting, and Christ-destroying Church-state: 
When Parish-Churches began in England.  who desire to be more satisfied herein, may be pleased to peruse either Selden de Decimis, or Polydor. Virgil. lib. 4. c. 9 or else Mr. hooker's Polity, or Mr. jacob's Attestation, or honest Paul Baines Diocesan Trial, or else Mr. Burtons' Vindication of the Independent Churches, and they may receive it in full, and write it in folio. But a burning shame it is, so much of the Whore's forehead should be still in some men, as to maintain them to be Churches (and to call them such) and Saint them to boot) but blessed be the Lord, that Christ's Church of his own institution can be built up amongst us here in Ireland, and that the Honourable Commissioners of Parliament are careful to keep up Christ's, and to keep down Antichrists Institutions.  

Obj. Many Saints in our Parish.  Object. But, say some, All are not such in our Parish as you speak of, viz. scandalous persons, but we have many precious Christians, and Saints.  

Answ.  Ans. 1. Are there any Scandalous, and not Members of your Parish-Church? Do not your Minister give the Sacrament, and both Seals to all? without putting difference between the holy and profane? this is contrary to Christ's rules and order, and most dangerous and detestable.  

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

Answ.  Ans. 2. Why does he not then call them that are godly out of that condition and Church-state, which he seems to separate them from, in making the difference, which till then is but mocking God, and Christ, etc.  
2 He giveth (as some do) the Lord's Supper as a right Ordinance, but in a wrong order; but to answer,  

Answ.  2 Yet ye are not therefore a Church of Christ's own order, because ye have some, many, though they should be most, (which is scarce in any Parish) precious to God (which should consist of none else) for a little leven levens the whole lump; so doth not a little sweet meal sweeten the whole of our lump) and what taste hath a little spoonful of honey in a vessel of vinegar? 
Sim. ) Nay were there as much honey as vinegar, yet the worst would taste most. Here I know, they would fain bring in the former objections, which are fruitless, and frustrate.  
In the best Churches have been as bad men, 
Object.  as in Corinth, etc. 
Answ.   
This before in page, 52. etc. but they were not known such, when they were taken in, nor were they tolerated when so known, for they must all be true Professors, and not profane ones, or such as have cut a Covenant with hell and death, 
Expos.  as the word signifieth in Isa. 28.15. which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Sim.  So do Hypocrites and profane ones their hearts, for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sin, Satan, and their own lusts, Gen. 15.17. Jer. 34.18. These have cut a Covenant with hell and death, though sometimes they seem to cut a part for God, and to allow him, a (small) portion of their hearts.  
Most of our Parish are great Puritans, and old Professors. 
Object.   
Yet it is not enough so to be, 
Answ.  which was proved page 62. and which appears, 2 Tim. 3.5. although it is enough so to be, for Parish-constitutions and National Churches, 
Sim.  yet not for Gospel-ordered Congregationall-Churches: For although a mudwall may be made up of any thing, 
Churches as Christ's Palaces must be made of the best materials;  seeing it consists of all kinds of stuff and trash, though ere so mixed and base; yet Palaces must be built up with better materials, and so must the true Churches of Christ, which are his Palaces.  
But these come all to hear God's word, 
Object.  they keep his Sabbaths, and have Christ's Ordinances dispensed amongst them, etc.  
What of all that? Christ's Ordinances were amongst the Jews, and they heard Christ, and his Disciples gladly; 
Answ.  and so 1 Cor. 14.23, 24. Heathens, and unbelievers, hear the word; Herod heard John gladly, and now in New-England, 
Hearing of the word without the Church.  the Indians do diligently hear the word, but alas! alas! it is living the Word, and doing the Word, is requisite in every member of Christs-Church. But let us lay aside those, and all other objections, and all Parish-Churches too, and put on apace for Zion, let us face about, and bid fair for Church-communion according to Christ's own Discipline and Doctrine; for the which none are fit matter, and allowable, but living Saints (so in appearance as to us) and whom we have no clear cause otherwise to judge of; which brings me to the second Use.  
Depart ye, Depart ye, saith the Lord, Esa. 52.11. for as Mr. use 2 Hooker concludes (in his Survey, lib. 1. chap. 2.) Parish Precincts give not a man right, 
Depart ye out of Babylonian bondage, and Parochial captivity.  nor make him fit matter for the true Church of Christ; but this we shall press by unanswerable argument afterwards: in the interim, this doth very much vindicate the Churches that are Christ's for matter from the wide-mouthed malice of wicked-mouthed men, though Hypocrites perhaps have crept in: 
A vindication of the Churches.  for as the Giant in Gath, 2 Sam. 21.20. was a true man, though deformed with superfluous fingers and toes: And as Naaman was a true man, though a Leper; so may the Church be a true Church that hath such as do deform her in her, 
Sim.  and such may be in her that are not of her; but an Hypocrite is like a we● in the body, 
Sim.  which seemeth to belong to the whole, but indeed doth take away the credit, and steal away (as a thief) the comfort of the whole, 
Hypocrites in them, that are not of them.  though it be skinned over with the same outside, which the true members of the body have: 
Sim.  So I say, Hypocrites, who pretend and appear outwardly, one with the Church as submissive, reverend, and worshippers of God as any, but within they are corrupt, hard, and swelling against the truth and Gospel; 
Sim.  these do more hurt then good, although as the Ivy about the Tree, which seemeth to embrace it with much affection, whilst (indeed) it takes away and steals from it, 
Hypocrites hinder the Church's growth.  and doth but starve it, and hinders its growth, so they do seem to cling close to the Church as if they were of it, when indeed they are not, and do wrong and rob from the Church, and are the greatest hindrances of the Church's growth that can be: 
We in Dublin had this by woeful experience.  We in Dublin have had this experience at a dear rate, by reason of some painted Pictures, who crept in, and indeed, Wolfe-like (as it is well known) who looked towards heaven, 
Sim.  and howled, but it was to eat the flesh of others, 
Some like wolves looked upward, when they howled for lambs to be their prey.  and to make the brethren their prey, which some of us felt sorely, and found them Kite-like flying aloft, but yet looking low, and keeping their eye on some of the innocent ones for their prey, wherefore let the Churches be wary in their admission of members; for many times the emptiest vessels make the greatest noise, and sound most, and readiest, but it is because they are hollow hypocrites, 
Sim.  & have their retrograde motions. 
They have retrograde motions.  And so we may say we found them at Dublin, like those wand'ring stars, which (though they be carried about with the rest in the orb, 
Sim.  and so must be moved the same way with the rest, yet they) have their silent and secret motions whilst they creep back another contrary way, which is indeed their own proper motion: And to warn the Churches they must know it, that we have found them that had such motions, 
Caution to the Churches have from our woeful experience  and clandestine counsels and courses, until their secret contrivings and conventicling appeared openly, and broke out into an open inundation of mischiefs, malice and menacings, against the Church to destroy her, and then like the Fecedula (that Pliny speaks of) they faced about, and fell off of a sudden, and changed their colour, form, visage, and song, 
Sim.  and all at once as appears in the second Book, Chap. 5. I remember the Riddle, which was propounded to Athenaeus; How a man, and no man; with a stone, and no stone, could kill a Bird, 
A Riddle.  and no Bird, upon a Tree, and no Tree: He resolved it thus, That the man was an Eunuch, the stone a Pumice, the Bird a Bat, 
Sim.  and the Tree Fennel: But such as we are speaking of, 
The Riddle opened in, and by hypocrites.  and have met with, do make a resolve to this Riddle, viz. seeming Saints, but yet no Saints, only Eunuch-Christians at the best, having a zeal, but not true zeal, being Pumice-like, hollow, 
1 Eunuches.  empty, rough, and rash, and not according to true knowledge, their Profession being but a Bat-like professing, 
2 Pumices.  mixed with carnality, and forbidden uncleanness; and like Bats, 
3 Bats.  neither birds nor beasts, but participant of both: Their faith and conscience being but a straw-like faith, 
4 Fennels.  and Fennel-like conscience, soon falling, and failing, and as deceitful as a broken reed. But it may be like Dyars with Logwood, they may set fair glosses, 
Sim.  and varnishing appearances, pretences, and reports upon their sudden change, 
They had need to see on a good colour.  and subtle colours (for'c) but if they do, they cannot hold: For when a shower comes, their gloss will be gone, and they shall stand for a Sea-mark to all Saints, and Churches, like an Adverb (quasi) with the Verb cave to posterity; 
Sim.  though as yet like decayed Merchants they must (and do) study tricks to keep up their credit of being honest and rich, 
And to study tricks to keep their credit.  wealthy and wise; and the more they decay, the more show they will make of sufficiency and of all well on their side. I am sorry to say this, the Lord knows, 
Sim.  but that I see them (of whom I speak) in profession like white-chapple, but in possession as foul, and corrupt as the common Sewer, 
Like a fair white house, within a house of Office.  and unsavoury in the nostrils of all sort of men, so that they had need to wear Musk and Pomander enough to conceal their ill sent. The Lord lay it upon them for their good, 
Sim.  that have given such (known) offence to the Saints of God. For as joseph's brethren held up their Brother's coat to Jacob, saying, see here! is not this thy Son's coat which is defiled with blood? 
Sim.  So surely will Satan take this advantage one day against them for their rigorous usages of some of the harmless ones to hurt them, 
A heavy action against them at the last day.  and grind them, when he shall say, See here these hypocrites! these Professors! what have they done to thy Church? have they not wounded her? have they not broken her a pieces? have they not bruised her limbs? racked her members? and put her bones out of joint? have they not betrayed their Brethren? threatened them? consulted against them? and sought out by false witnesses to ruin them? see here! are not these thy Sons garments? 
With a Judas kiss they betrayed us, and gave us up to the cross.  thy children's coat? yea, even Christ's seamlesse coat that they have defiled? rend, and torn, and wronged? These kind of Professors like Simon of Cyrene seemed for a time to carry the Cross with us, but it proved to be for us: And (indeed) when it was set up, they were not nailed to it, but they nailed us unto it, 
Our experience (the mistress of fools) is to ●each other Churches.  and (I am sure) I may say Christ (in his Church, and in their persecuting of the Saints) unto it; But I must spare them, though they spare none that are not of the same temper with them; yet this is to warn the Churches of such, yea and to vindicate the Churches from malicious men and minds, 
Hypocrites must be, that the sound may be manifested.  whose mouths are open at such advantages, and on such occasions; for 1 Joh. 2.19. They were not of us, and indeed, such Ciphers are of good use to us when they are in, for they make the true figures of more value and validity.  
But to proceed, we see then who are most suitable matter, 
True matter must be of the Lords own adding, and ordering; Hence in Act. 2.41▪ 5.14. this manner of being made a disciple, is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to, or incorporated.  and how much it concerns the Churches to be serious in their accepting and receiving members; for as it is Acts 2.47. The Lord added daily to the Church such as should be saved; and only such are allowable matter and lawful members whom the Lord adds, that is to say (by way of Ordinance) none else, but such as (we are persuaded) shall be saved, and whom the Lord hath received, Rom. 14.3. to whom the Lord hath given saving grace, and sound faith, and also unsained hearts to give themselves up to God in Gospel-fellowship that are to be received (of right.) Such as are in a visible state of Salvation are to be received into Christ's visible Church; But  
Secondly, Hypocrites hold off! 
2 Hypocrites hold off.  here is no room for your company! for as by the Law Swans are forbidden, who have white feathers, but black flesh; so are you by the Gospel, who seem to be what you are not; 
Sim.  The beautifullest feathers have not always under them the sweetest flesh, 
For they are forbidden in Law and Gospel.  no● the finest outsides the fairest in. The Devil is black, but he can appear the white Angel, or Angel of light: So can hypocrites, they are also forbidden in Levit. 11. where the Bats and Sea-Mewes are to be accounted unclean, 
Sim.  
Fit matter are sound and sincere.  because they are Mongrels, and so are ye: How dare ye then to enter into such a temple as the Communion of Saints is? seeing none but upright souls, single-hearts, sincere Saints, and unfeigned Professors, 
Sim.  
The house is in the bvilder's hands.  are (of right) to be received. The Oak that is rotten at the heart, will never be good for the building, wherefore stand by! stand by! or you shall be thrown by! (until you are better and fitter for the bvilder's use.) The stones that are for the building must be picked out by Christ, the bvilder's hand, although (perhaps) at present, they are in the heaps abroad, which are in preparation to the building, as Builders use to have, in one place heaps of Lime, in another place heaps of stone, in another rubbish, 
As yet in heaps in most places.  rude (at present) and undigested materials, and a tumultuary noise of hammers and axes abroad, which are very busy to set up the fallen Tabernacles of David; but ere long every thing shall be set in order, 
But must be a fair structure.  and a beautiful structure laid, whilst others (without) shall gather up the Chips, 
They without gather up the ch●ps.  which we leave behind us to warm them with; but for this more in the next Chapter, yet in this, I must tell you that the stones which are appointed for this glorious Fabric must (first) pass under the saw and hammer▪ For it is dangerous to put in a rotten, 
The matter before fitted, must be tried by saw and hammer.  unsound stone, which will quickly fall out▪ and make way for many others to follow, enfeebling thereby the whole Edifice, as in 1▪ Joh. 2.19, 20. They went out from us, but they were not of us, for if they had been of us, they would (no doubt) have continued with us, but they went out, that it might be manifest they were not of us, 
Hypocrites will fall from the building ere long. As D●mas.  i.e. us, what us? why us that have unction, and are sincere real Saints; for ye have the unction from the holy One; Bu● they were hypocrites, and therefore fell away, as Demas did, 2 Tim. 4.10. who was but a little before Paul's fellow-labourer, Phil. 1.19. as well as Marcus and Aristarchus, 
Judas.  but he did discover himself after, and so did Judas, though a long time he was well thought off amongst his brethren and fellow-disciples, insomuch as he was made the Deacon: So no doubt (Sirs) but your hypocrisy will be as soon discovered if ye dare to enter with unsound, 
Their hypocrisy will soon appear to all.  unsettled, and unsincere hearts, as others have been; for the weeds in the Gardens are sooner discovered, and rooted out again then they are in the fields or common high ways; 
Sim.  but consider then, O what a scandal you will bring upon the Gospel! (as they did at Dublin) when your wickedness will appear to all the world! 
To the scandal of the Gospel.  O what reproaches to Religion! dishonours to Christ! 
Sim.  discredit to the Gospel! and tramplings upon the the truth! 
Church-members miscarriages are minded by all, and in every mou●h  will be laid in your dish at the last day! ye being the cause of it! For as it is with the Sun, and S●arres, if a thousand stars be eclipsed, none takes notice of it, nor minds it; but for the Sun to be eclipsed it is sad, and so accounted, than every one talks of it and looks at it: and so it is when Church-members do the deeds of darkness that (of all men) should be lights to others (as Christ says in Matth. 4.15.) a little aberration makes every one to mind them, and mark them, and report of them abroad, when many a thousand of others (without) or of wicked ones may be guilty of the like, and not be looked upon, (as Parnell says on Rom. 11. 
New Ranters nought. Old Protestants not enough. But aspiring growing Saints are suitable matter. ) It is not a formal Religion, an old Profession, or a high conception, that either felicitates or facilitates your admission, but you must have truth in the inward parts, and have grace in your hearts, for ye may have it in your heads, and yet prove but a new Ranter, or an old Protestant at the most; None but the (indeed) holy must enter into these beauties of holiness, the more holy we are, the more like our Head, and the fitter for Church-members, without which we shall not see the Lord, but we shall (rather) pollute the Sanctuary of the Lord. Thus much for the matter, and the fifth Chapter.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI This Gospel●Garden, or Church-state of Christ's Institution, and Order, is further defined from the (second essential) Formal cause, which is First, a visible Segregation; and Secondly, Aggregation. To the first, First, in this Chapter wherein it appears how all Saints are, and aught to be separates.  
THis Kingdom of Christ is not of the world▪ though in the world, 
Genus cum formae constituit speciem.  for the Saints embodied by Gospel-rules in unity (which makes the Form of a true Church of Christ) must of necessity be first called out, before called in; out of the world before into the Kingdom of Christ, out of Babylon before into Zion; for it is an infallible rule, that a visible separation from the world, 

The fo●me hath two parts.  

1. Separation.  
2. Conjunction: vide Mr. owen's Eshcoll, or rules to the Reader.    and all false ways, worships, etc. and a visible application to Christ Jesus, his ways, worships, etc. is of absolute necessity in Church-union, and communion, wherein consists the full essence of the form thereof. Wherefore to keep still to the comparison, this Gospel-fellowship is fitly called the Lords temple, 2 Cor. 6.16. 1 Cor 3.17. made up of living stones, 1 Pet. 2.5. A Spiritual Temple, consisting of particular Saints, taken out of the multitudes without, here one, and there one, and united together into one body; 
2 Chron. ch▪ 2. ch▪ 3.  and like as the stones and materials for Salomon's Temple, were picked out of the heaps, that lay abroad here and there, 
Sim.  
The first part of the form, is their separation from them without doors, viz. the multitudes and heaps abroad. 1 Proved by Prophecies that Saints must be Separates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to make up one building, so are the Saints into one body. Now the first part of the form to be considered is, viz. the calling, and culling out of the world, and from the heaps without those Saints which are select Members of Christs-Church, according to the order of the Gospel, which we shall prove also from Prophecy, precept, and practise.  
First, It is foretell that such a separation must be, for even a Balaam was brought (against his will) to foresee from the top of the rocks, and from the height of the hills, that Israel should be a people dwelling alone (separated from, and) not reckoned among the Nations, without, Numb. 23.9. So in Isa. 52 12. Awake, awake, put on thy strength O Zion! put on thy beautiful garments O holy City! 
Niphal. And s●t loose to bonds and bondages without.  shake thyself from the dust! arise, and sit down O Jerusalem! loose thyself from the bonds of thy neck, O captive daughter of Zion. So in ver. 11. Depart ye, depart ye, go ye out from thence, touch ye no unclean thing, go ye out of the midst of her, etc. So Isa. 62.10. Go thorough, go thorough the Gates, prepare the way, cast up, cast up the highway, and gather out the stones, etc. So is the precious to be taken from the vile, in Jer. 15.19▪ and the clean from the unclean, 
Precious separate from the vile, clean from the unclean.  the holy from the profane, Ezek. 22.26. See Exod. 33.16, 17. For wherein shall it be known, that I and thy people have grace in thy sight? Is it not in that thou goest with us? so shall we be separated, I and thy people from all people; and in the latter days especially, 
Expos.  the Lord promises to make up his precious jewels, Mal. 3.17, 18. and to gather them up together, not only from the ●rosse, and out of the vile rubbish, but also into one bundle by themselves; and then (says he) shall ye discover, 
Good from the bad.  (and see an apparent and an undeniable difference) or discern between the righteous and the wicked, him that serveth God, and him that serveth him not. Furthermore, in Hosea 4.15. Though Israel play the Harlot, yet let not Judah offend; come not ye to Gilgal, nor go ye up to Beth-aven. So in ver. 17. Ephraim is joined to Idols; let him alone, their drink is sour, etc. This kind of withdrawing, and gathering from, is also mentioned in many other eminent Prophecies, as in Ezek. 28.24, 25, 26. There shall be no more a pricking brier to Israel, nor a grieving thorn of all that are round about them, that despised them; but when shall this be? see the next verse 25. 
As Israel was gathered out from others, as a people by themselves, so are the Saints now to be. ) When I have gathered Israel out from the people among whom they are (yet) scattered, and shall be sanctified in them (in their Churches and Societies) in the sight of the Heathen (in the sight of all them without, called Heathens often, whilst the Saints under the Gospel are called, (and so in these Prophecies) by the name of Israel, Jacob, Zion, Jerusalem, etc.) So Ezek. 34. the whole chapter, and in vers. 12, 13. I will seek out my flock, I will deliver my sheep out of all places, where they have been scattered in the dark and cloudy day, 
Delivered and brought out (by the Spirit of the Lord)  I will bring them out from the (other) peoples, and gather them out from the Countries, and will feed them on the mountains of Israel by the rivers, verse 16. And I will seek them that were lost, and I will judge between cattle and cattle, verse 17. and as for my flock, verse 19 They eat that which is trodden with your feet, and they drink that which is fouled with your feet, I, even I will judge, 
God will judge for our former injuries. And he will save us for future.  vers. 20. between the fat cattle and the lean: And they, vers. 28. shall no more be a prey to the Heathen, neither shall the beasts of the Land devour them, but they shall dwell safely, and none shall make them afraid, neither shall they bear the shame of the Heathen any more, vers. 29. So in Ezek. 36.24. For I will take you from among the Heathen, and gather you out of all Countries, 

And separate us from them without.  
And gather us into our own Land of Canaan.   and will bring you into your own Land: then will I sprinkle clean water upon you from all your filthiness, and from all your Idols will I cleanse you. Also, Ezek. 37.21. Behold, I will take the children of Israel from among the Heathen, and will gather them on every side, and bring them out into their own Land, verse 27. My Tabernacle also shall be with them, yea, I will be their God, 
And then be our God, and we his people. And his Sanctuary shall then be in the midst of us.  and they shall be my people. And verse 28. The Heathen shall know that I the Lord do sanctify Israel, when my Sanctuary shall be in the midst of them for evermore; but before the Lords Tabernacle (a Type of Gospel-order, and Church-state) and his Sanctuary be set up, in the midst of them, they are first, a people called out, and separate from them without, who are called Heathens abroad, as other Nations were in opposition to the Jews; so is that in Micha 4.6, 7. In that day (saith the Lord) I will assemble her that halteth, 
The Lord shall reign over them especially that are thus gathered out.  and I will gather her that is driven out, and her that I have afflicted. And the Lord shall reign over them in Mount Zion, from henceforth and for ever, over them that are thus gathered out. Hence also is that in Revel. 18.4. Come out of her my people, that ye be not partakers of her sin, and that ye receive not of her plagues, etc. By all these Prophetical Scriptures (and by many more) this truth triumphs, and hath apparent testimony for it, viz. That the Saints are a select number of Separates from the world, and from all false ways, worships, Doctrines, and Discipline whatsoever.  


Proved by positive precepts that Saints must be separates.  
Wisdom calls for it.   Secondly, Let us see what Precept there is for it; in the first place, he who is the wisdom of his Father, would have us to separate from the company of fools, in Prov. 14.7. Prov. 9.6. Prov. 4.14. And in Ephes. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no fellowship (no commerce together, nor concurrent communication, or compliance to trade with) with the fruitless works of darkness; 
Expos.  and in the levitical Law, Levit. 20.25, 26. a separation is required. 
Required in the levitical Law.  So in 2 Cor. 6.16, 17, 18. for what (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fellowship, or communion, or what (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sweet consent, 
Expos.  or harmony, can light have with darkness, or believers with unbelievers? Saints with Sinners? or God's Temple (whom ye are) with Idols? 
Separate saith the Lord.  wherefore come out from the midst of them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that are such, and be ye separate saith the Lord (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. separate apart from them, as such who are excellent, and elect organs (unto the Lord) and touch no unclean thing, and I will receive you, and will be a Father unto you, 
And then I will be a father to you.  and ye shall be my Sons, and my Daughters, saith the Lord Almighty. So 2 Tim. 3.5. such as have the form (though large Professors, 
Expos.  aged, and of long standing) yet denying the power, from such turn away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Turn off, draw off, not only to shun them that we may not show them, or be like them, but also so as to labour with them, and to win them into the sound and good old way of Christ, which is of longest standing (for truth is older than error.) So in Acts 2.39, 40. is there the like call, with the promise annexed, which is to as many as the Lord shall call (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both advocate, avocare, and evocare, 
Expos.  to▪ call out, and separate from) so that in verse 40 it follows, with many other words did he testify and exhort, saying, Save yourselves from (i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do ye set your selves free from, get away, and forsake, or separate from) this untoward generation, 
Them without are a generation of frowardness and crossness.  or this generation of frowardness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from their abominable aberrations, carnal customs, depraved manners, and from the crookedness of this generation of perverse people, which you are yet amongst. Make haste out, to save and separate yourselves from them.  
Now we find it follows, those that believed, did so, and were a people separate from the rest, 
Believers did separate from such.  Act. 19.9. by entering into fellowship with the Saints. Verse 41, 42. and verse 47. it appears without the least exception; For they that were thus called out from them (without) continued steadfastly in the fellowship, (and then were called the Church) in breaking of bread from house to house, praising God, and having favour with all the people, that is, with them without; that they did separate from, 
Then cal●ed a Church, and not before.  so sweet, so good, and Gospel-like was their conversations, that they without could not condemn them, but commend them at least, if not be convinced by them, a● 1 Pet. 2.12. and 1 Pet. 3.1. Mat. 5.16. But for further proof that Saints are to be such Separates, see Rom. 1.6, 
Hence Ecclesia the Church is called.  7. 1 Cor. 1.2.9. where they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence ecclesia comes) such are called out, and separate from the world, and false ways. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 1.9.  they are said to be called out into the fellowship of Christ; so that first there is a calling out, a coming out, a separating from. Besides you see positive ● precepts for it, Psal. 45.10, 11. Rev. 18.4. with many other places; but to the third sort of proofs.  
3 By the practice of all the primitive Saints in Church-societies in Christ's and his Apostles days, 

3 Proved by the practice of Christ's Prophets, Apostles and all Saints in Primitive times.  
Jeremy separated. Calvin in loc.   and many years after; It appears the Saints were Separates (such as I speak of) wherefore we know no cause either that we should complain against it, or question it; Jeremy (although a Prophet) yet he separates from Jerusalem, Jer. 37.12. Then Jeremy went forth out of Jerusalem to go unto the land of Benjamin, to separate himself from them in the midst of the people, for they would not obey the word of the Lord, and therefore the Lords wrath was now ready to be revealed against them, and Jeremy would withdraw (seeing them so refractory) from them in their sight; so says he in Jer. 9.2. Oh! O that I had in the wilderness a lodging place of wayfaring men! that I might leave my people, and go from them! for they be all Adulterers, an assembly of treacherous men! But besides, we know the Jews that were the people of God, in a peculiar manner, were first called out of Egypt, and so were separate from other Nations, and so looked upon as a people by themselves in Exod. 19.5 Deut▪ 7.6. 
Israel a separate people.  So is it said, Israel shall dwell alone, in Deut. 33 28, 29. and not be suffered to be mixed among them without, as in Num. 33.52. to the end. So Exod. 24.12.15. etc. and it was a judgement that Jerusalem should be mixed, Jer. 9.11. Now every Saint is a spiritual Jew, 
So every Saint is a spiritual Jew.  as appears in Zach. 8.23. Rom. 2.28. or one inwardly, and Saints are his peculiar people, and chosen ones, 1 Pet. 2.9. the true children of Abraham, Gal. 3.7. called out of Egypt the house of slavery into Zion, as dwelling alone from them that are without. Thus in Joh. 15.19. Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 
So are the Disciples of Christ.  As soon as the people of Israel passed out of Egypt, the Egyptians pursued them, upon hot spur, with Armies and hosts of threatenings and injuries; even so deals the world with the Saints called out and separate from them, 
Sim.  therefore no wonder we must learn to take up the cross, and follow him, before we can be Christ's disciples; for Christ called them first out of the world, 
Who are therefore ha●●d.  before he called them into the Church: And in the Acts of the Apostles, Act. 19.7, 8, 9 etc. And in all the Epistles of the Apostles to the Churches, the Saints are saluted as Separates, or called out. Now is there not a cause?  
1 For hath not the Lord laid it as a command upon Christians reason 1 so to do? 
Ch●ists commands.  how then dare we delight in a condition which he countermands? besides, Dear Sirs! what comfort can you have in Babylon's streets?  
2 If you are guilty of her sins, 
2 Those that partake of her sins, partake of her sorrows.  ye are guilty of her sentence, if that be true in Rev. 18.4. to partake of her courses is the way to partake of her curses: So not to separate from any sinful unwarranted ways of worship, or the like, is but to run the hazard of her ruin, and neither to seek preservation from her wickedness, nor protection from her woes.  
3 Besides to have yet such fellowship with fools; society, 
3 It publishes disobedience not to be such, and a corrupt heart, plenis faucibus.  or converse with unsavoury, carnal, or disorderly persons publishes a loud and lamentable spirit of disobedience, and proclaims (exclaimingly) a corrupt heart, not half (enough) endeared to Jesus Christ; for Christ is for his Ordinances in his own order, and doth delight in the purity of them who walks amongst the best metals, in the midst of the seven golden Candlesticks, with the seven stars in his band, Rev. 2.1. the Saints separated are the golden Candlesticks Christ walks so sweetly among, or in the midst of.  
How far reaches this Separation which you speak of? 
Quest.   
First, Negative. Not from our duties in our Callings, which none what ever ought to be without, 
Answ.  or to neglect our work, 1 Thess. 4.11. 2 Thess. 3.10, 
1 None ought to be without Callings.  11. (which some slothful Ranters would have.)  
2 Nor yet from the duties of our Relations, 
2 None must separate from their duties.  whether as Husband or Wife, Eph. 5.22.25. 1 Cor. 7 13. Parents and Children, Eph. 6 1.4. Col. 3.20, 21. Masters and servants, Eph. 6.5.6.9. Col. 3.22. Col. 4.1. or Rulers and Subjects, Rom. 13.1, 2, 3. Tit. 2.9.3.1. But to own them in their respective relations for the Lords sake.  
3 Nor yet so to separate from them without, as not to have civil converse with them, 1 Cor. 5.10. in buying, and selling, or such necessary trading; 
3 Nor to separate from civil converse.  much less so as not to love them, and lay out to do them good, and to seek their soul's welfare, 1 Tim. 2.1. Gal. 6.10. to be at peace with them, Rom. 12.18. Heb. 12.14. and pious before them, 1 Pet. 2.12. 1 Pet. 3.1. Now in none of these senses are the Saints called Separates, although they (without) may be separates from the Saints (thus separating) in their affections; But  
answer 2 Secondly, Affirmatively, 1 To separate from all sinful ways and worship, 
What it is to separate.  etc. so as not to walk in them, or with them, after the manner of them that are without Christs●Church, Eph. 4.17. 
1 From all false ways and worship.  1 Thess. 1.9. Rom. 12.2. Host 14.8. Isa. 30.21, 22. etc. 2 Cor. 6.16, 17. 2 Cor. 5.16. Gal. 2.14. Eph. 2.2. etc.  

2 From familiarity with the adversaries of the truth.  2 It is, not to be too familiar, pleasant, and delightful with any that are at enmity and variance with the truth. A man may pass through Aethiopia unchanged, but he cannot dwell there but be discoloured; so there may be civil commerce (as we said before) with the wicked and yet Saints keep their integrity, 
Sim.  
Sim.  but this cannot be, if we have too much familiarity with them (says Hal.) Men are, 
Sim.  as the Astronomers say of the star Mercury, good, or malignant, according to their conjunction with others; wherefore as Moses separated Israel from Corah, saying, Num. 16.26. Depart from the tents of those wicked men, and touch nothing of theirs; so must we separate from them that do oppose Christ's way, 
Have nothing to do with them.  or upbraid the Saints, and so as to discover themselves illaffected to Christ's Kingdom, or jurisdiction, and be so far from familiarising with them, that we● must bring them hither, says Luke 19.27. and abhor them, Psal. 26.5. Psal. 119.115. For this is the Lords Law, to be at a distance from evil doers; 
God's anger is against such as do keep company with them.  so says▪ David, Psal. 139, 21, 22. so Eph. 5.3, 4.13. 1 Cor. 5.12. Matth. ●4. 49.50. God's anger is against them that do but company with drunkards, etc. for they are a shame to their father Prov. 28 7. and themselves Prov. 29.3. A very Plutarch could laugh at such as would have been counted as wise as Plato, and yet in Alexander's company be drunk; and indeed Nebuchadnezars' judgement is some men's joy, viz. to have fellowship with beasts; But we must beware; 
Sim.  for who can sleep with dogs and not be full of fleas, 
Sim.  and so with sinners in continual communion, and not be full of sin.  
3 It is to avoid the vices of their best Orders, and Ordinances, and to have no fellowship therein, 
3 No fellowship with them in their orders and ordinances out of Christ's way.  although they seem full of reason and Religion too, Col. 2.20, 21. Thus Rev. 18.4. Gal. 4 9 Away, away, with them now! that are but poor (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beggarly at best, and no more able to support a soul, than one Beggar is to relieve another; thus, saith Paul, Gal. 1.14. who was so hot? 
Expos.  so high for the Jews Religion as I? (says he) who traded so zealously in, 
As Paul separated from jewish Churches, Discipline orders and ordinances.  and for our Father's traditions? until— what? until verse 15.16. Christ was revealed in me (and so unvailed to me) and then I consulted no longer, that is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I asked no more counsel of, nor comfort from these frothy, fruitless things, whereof we are now ashamed) with flesh and blood; 
Use.  but I bid farewell (or fare-ill rather) to all those Trumperies and Traditions which I doted on before; 
Parishes have not this part of the Form. Which is twisted up of a threefold cord to draw us out of Parishes into Churches,  and thus the Saints are the precisest Separatists.  
By all which, as it plainly appears, that Parishes want this part of Churchform for the constituting of them true Churches, so also might I by what appears, press the practical part of this point, from the pregnancy of the proofs produced, being twisted together from the Prophecies, Precepts, and practise, into a threefold cord, not to be broken, 
All men are separates from Christ, or separates for Ch●ist and which is best?  but (if the Lord will bless you) of ability to bring you into Christ's way of separation from Parishes and Traditions; For you that will not separate from such false ways, worships, and the world, must be separates from Christ, says Mr. Owen (my honoured friend) in his Esh●Col, or Cluster. But me thinks some will say?  
Sir! as you always have been in all things (so in this) you are too strict and precise, for such Separates are Schismatics, 
Object.  and so many learned Ministers call them that leave off their coming to Church, and following our Ministers, etc.  
1 Such Separates (as I have here given you an account of) are not Schismatics, unless to Antichrist; answer 1 
What Separatists are Schismatics, and what not.  but on the contrary, such as do not thus separate are Schismatics to their own souls. A causeless separation from a true established Church of Christ, walking according to Gospel-order (although it may be guilty of some sleight errors in Extraessentials and Circumstantials, or things of easy concernment) is in Gospel-account a sad sin,! 2 Tim. 4.16. Heb. 10.23.25.39. but a causeless continuance in a false way, Antichristian worship, 
A sin not to separate from false Antichristian Church-States, And parishes, as Churches are such.  and disorderly discipline, is no less (at least) as appears before) being contrary to so much positive Precept: for such a separation from Parochial constitutions (which I have proved to be at best but as civil, and at worst a Christ-wronging, Christ-rending, and Antichristian Church-state) and from such unwarrantable ways of worship, and unruly Religion, is but to obey the Precept of not partaking in other men's sins. And thus the Saints are, and aught to be Separates, and not Schismatics; which Papists and Prelates have ever branded and stigmatised the dear Saints for, in their separatings from them: vide Zanche, on Host 2.8. and which Popish trick trades with many yet, who make merchandise of it.  
answer 2 2 Suppose learned men be of that mind; so were they learned that accounted Christ a Blasphemer, 
Learned men many times most enemies to Christ and his true Churches.  and a fellow not fit to live, Joh. 9.29. and that branded the Saints for Sectaries, Acts 28.22. and seditious, Act. 24.5. and Heretics Act. 24.14. and in every age have such been Christ's enemies in the grain; and many for the tree of knowledge, lose the tree of Life, vide chap 9 lib. 2. are not the Jesuits learned too? and who do more mischief? For as Dr. Sutton said in's Sermon for Magistrates page 11. as the Ape that saw a Chestnut in the fire, 
Sim.  and not knowing how to get it out, spied a Spaniel by the fire side, and snatched his foot to take out the Nut; even so does the Devil many times make use of learned ones, to fetch his food cut of the fire, though they scorch for it, whom he makes to serve him in it.  
answer 3 3 If they do leave off your Parish-Churches as Parish-Churches, 
Parish-Churches, no Churches.  yet it hath been proved, and will be more abundantly, that they are no Churches, and therefore they ought to do it, or they sin in not doing it; and besides thereby they also wrong us, that say we gather Churches out of Churches, for it is no such matter; 
Churches gathered out of Churches▪  yet were it so, (as Mr. Burton tells Mr. Prin, page 27. of his Vindication) there is example for it, both by John Baptist, our Saviour Christ, and his Apostles, Matth. 3.5.7. John 4.1. 
Parish churches are Satan's Synagogues. No Parish-rule conveys a Church-right.  Act. 2.40. who did (all of them) gather Christian congregational Churches out of the Jewish national Church; and so it may be (yea and must be) in these semblable times of Reformation; but we say they are no Churches for matter and form, and so shall prove them all along to be but Synagogues of Satan: And to say more (with Mr. Hooker) such are not of right matter (because Parishioners) for no civil rule can (properly) convey a Church-right to any man, 
Sim.  
Parishioners opposite to Churches.  because they are (in specie) specifically distinct each from other, therefore cannot meet, no more than two direct Mathematical lines (not in the least oblique but) that are distant and distinct from each other can meet, though drawn out ad infinitum. Besides most Parishioners oppose all that is in order to inchurch them, and (as Hart hath it in's Char. p. 15. 
Sim. ) they converse with godly Gospel-Ministers about Religion, as if they were in Spain; and a searching Ministry is as bad to them as the Spanish Inquisition; and all the questions we can ask them are suspected for Examinations, & they are afraid: of some secret that will, be picked out of them, and that they shall be discovered; such a bondage are the poor blind people under, and so kept by some (pretending) Ministers, whereby the blind lead the blind into the ditch.  
But we have the word of God well preached, 
Object.  and the Sacraments dispensed in our Parish-Churches.  
This was answered in the former Chapter, that the word preached makes not a true visible Church: 
Answ.  for than might the Natives-Irish here be called, A true Church, 
Word preached is no indelible, nor undeceivable note of a tru●● Church.  and the Heathens in the East or West-Indies; but there must be a yielding due obedience thereunto, and a visible subjection to Jesus Christ, before they be fit for his Church. The reason is, because preaching the word is an adjunct separable, and not a note essential and inseparable: for certainly as sensitiva facul●as is in a man, yet not the true note of a man, 
Sim.  because it is but a common adjunct, and not proprium in quarto modo, as we say: So preaching of the Gospel is in the Church, 
But a come adjunct.  but not the note of the Church (as all the Popish and Antichristian Antagonists would have it) because it is a common adjunct, and others have it also. But for the Sacraments, as I said before, they must be administered in due order, 
Sacraments must be (of right) dispensed as Christ's Ordinances in Christ's order i. e. no where but in the true Church.  and to due persons, and in a due way of worship and Discipline; otherwise, without doubt, Saints may and must remove and separate for God's greater glory, and their better, and more spiritual edification, as Psal. 55.6. And I said, O that I had wings like a Dove, for than would I fly away, and be at rest, I would hasten v. 8. my escape: Why so? would David separate so? what is the reason? see verse 11. Wickedness is in the midst thereof, Deceit and guile depart not from her streets. 
Expos.  Wherefore (dearest Friends) read with a resolution to submit, and that ye may no more be separates from Christ, nor Schismatics to your own poor souls, the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you. 
A word to all friends to submit to Christ.  Little Children! Fathers! and young men look about you! for we live in these last days, wherein we expect most (Joel 2.) plentiful out-powrings of that blessed Spirit, 
☞  which convinces the world of Truth, Righteousness, and Judgement, Joh. 16.8.  

☞  And to conclude, think it not enough to have outward Ordinances in Parish-Churches (though (God knows) they be but as Pharaohs lean kine eating up the Fat) as the preaching the word, the holy Sacraments, etc. why Sirs! to let them lose and run ranging about without bit or bridle, may be to your cost, and it may be they may dash your brains out at last; but it is Christ must curb and correct, 
Sim.  and direct them, that they may be administered in due order to you within his line and limitation, 
Outward Ordinances out of Christ's order may do more hurt then good.  and then they will be blessings. It is upon record of Austin, that he would not say his mother gave him milk, but God by his mother; so will God by these means and Ordinances feed, and fatten your souls in Zion, and in his particular Churches, 
Sim.  and Assemblies. But alas a day▪ how lamentably men live as to Christ's order & Ordinances! 
Carnal reason keeps many off Church-fellowship.  so they be but rich, and bear a religious outside, as K. John once said of a Buck when he had opened it, O it is fat, and yet it never heard Mass! So because many thrive, 
Sim.  and live in credit, rich, and accounted religious that are not of the Churches, many make little of it; but I hope the Lord will convince them by his light. And so much for the first part of the Form.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba. Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah. This shows the second part of the second part of the Form of Church-fellowship; First, that the Saints separate (as before) are to be knit, gathered, and united together into one Body.  
THe first part of the Form is well proved, but it is likely not so well approved, 
Secondly, 2. Part of the form is after separation from the falls, & conjunction in the true way. Forth with haste into the Churches. Else we shall be lost in the wilderness.  without the second do second it, viz. That the Saints separated from the world's false-wayes, and worships, and from all Parochial Churches, unwarrantable Discipline and Directories, do forthwith set upon Christ's own way and worship, Discipline and Doctrine delivered to the Saints; for after they come out of Babylon, they must hast away into Zion, or else they will be lost in the Wilderness. For what is the cause of so much complaint all men (with the Ministers) make up and down? and deplorable outcries of many that are mixed? and loud lamentations are heard out of the Wilderness of many wooded, wildered, and wand'ring? and at a most miserable loss? And what is the reason of all this I pray? 
One reason many Professors formerly strict turn Familists, Seekers, Ranters, and such like.  that so many Professors that have been (abundantly) precise and strict in their practices, and curious in their conversation, and such (free) frequenters of the means? daily and diligent followers of their Ministers, and so exceedingly holy in times past, have since their separating from Parishes and Popish Institutions, and Injunctions, forsaken all public Dispensations, denied Ordinances, followed Familisme, and run on even to Rantisme.  

In the Answer, godly eminent Ministers so accounted, must be reproved in the Countries.  And what is the reason of all this? Indeed I am ready now to reprove those Ministers (whom most imagine without reproof) though able and (otherwise) accounted (eminently) godly, yet too too slack and remiss in setting forward the building of the Lords house, that say, it is time enough, and what needs such haste? whilst they (themselves) dwell in their seiled houses, the Lords lies waste, and worn out of mind; 
Hag. 1.2.4.  O sad! Consider your ways, saith the Lord of Hosts! 
The Lord expostulates with them.  How can ye be content to sit at ease? to hold good Livings? and to feed upon the fat of the flock? and yet so (easily) to neglect them, as to let them stray in the Wilderness? Oh! are not such, (who make the sorest and saddest complaints of them they call Anabaptists, Seekers, Familists, 
Ministers most complain, who are most the cause of their own complaines.  Ranters, etc.) are not such very much the cause of their miscarriage? For seeing Saints must separate from such false ways and worships, why do they not lead them then into Christ's own ways, and worship, according to Gospel-order, but suffer the poor souls (and out of honest zeal I am persuaded at first) to be lost, in strange, and straying, untrue, and untrodden paths. Truly, truly, in all my applications to some very learned, godly, and most eminent Preachers, with all the pregnant and pressing Arguments I could provide for this purpose, that I might prevail with them for, and persuade them unto this work of the Lord as Fellow-labourers with me therein; 

What answers some of them have given the Author, when he hath pressed upon them Gospel practise.  
Why many Ministers are against Independency, as they call it.   I found their Answers they made me (me thoughts) ever to smell too much of the grease of great Livings, or else of man-pleasing, or else (and for the most part) of Tyth-oppressions; they may thank themselves that so many run into erroneous ways. For besides, a Segregation, a visible aggregation to the Lord Christ, in his ways and worship (with the Saints separate, making up one body of Believers) i● of an absolute, and undeniable necessity, and follows next; which I now come to.  
Such Saints as are separate from Parish-wayes, and Popish worships, etc. being ashamed of them, and of all the follies of those false Church-states, are forthwith to see the form and fashion of the Lords house, and not before are they to enter in, 
Expos.  Ezek. 43.10, 11. and this is the Lords Law, ver. 12. now to such I shall show the form which follows, 

Whom the form is to be shown to? What it is?  

1. One Body.  
2. One body Independent.    for in the formation of this new Creation, Christian Believers are to become first one body; secondly, a body Independent (as it is termed by most) But to the first in this Chapter, viz. That Saints separate as before from the multitude, (as Acts 19.9. it is said,) when divers were hardened and believed not, but spoke evil of the way before the multitude, that the Disciples separated; so I say, such Saints are to make up one body together (distinct from them without, and all others) and this is obvious to every eye, out of the abundance of Scriptures and texts.  
To begin with the Simile of a Body, 
1. Christ's Church is his Body, how, and why? All Members make up one, and but one body.  for Saints enchurched are so called the Body of Christ, Rom. 14.4, 5. 1 Cor. 12. ver. 13.27. Ephes. 5.30.32. Col. 1.20, 21. though members in particular, 1 Cor. 12.14.20. now all the members are to make up one, and but one body; and so are the Saints (every member of Christ) 1 Cor. 6.15. to be united together into one body. Hence it is (as Mr. Bartlet observes in his Model, cap. 6. (as I think) for I have not his Book) that the blessed Spirit speaks so often of injoynting, and putting Saints into joint Gal. 6.1.2. If a Brother (a Member) be slipped out of joint,) or be overtaken in a fault, (either before he was aware of it, 
Expos. ) or else read it with the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he be easily caught by a corruptiun, 
Sim.  and taken (with too much delight) in the Action (for the Simile runs from the receiving and entertaining a friend with free affection, 
If one member be amiss it must be restored into use and order again, for the good of the whole body, which cannot miss that one member.  and readiness (in delight welcoming him, and with joy) although he thus fall by a foul stumble, as I rather read it (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polye. Lyser. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem) for a fault, is a fall, yet ye which are Spiritual, restore such a one; that is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) set such a one in joint again, as Surgeons deal with a broken bone, or one out of joint, by handling the same sweetly, lovingly, tenderly, so that thereby it may become as sure in, as well-set and strong as ever it was; 
Sim.  so is it here, put him into his proper place again, 
That is, candidly with all sweetness of brotherly-like spirit, and christianity.  by which the Church is compared to a Body, and a Brother to a Member. Thus also in Ephes. 4.11. Christ left here (behind) Pastors, and Teachers, and why? for the perfecting the Saints, ver. 12. the word is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the well-ordering, (Tit. 1.5) establishing and constituting of them according to order, in a symmetry and suitable proportion of place and power, Rom. 12.4. as is in a humane body. 
Every member is to be in an apt place, &c of the body.  There is a comely, apt, commensurate, and marvellous wise, and well appointed Location, for every member, joint, artery, sinews, and veins, and every one is to be content with his own proper (and therefore the only profitable) place: 
Sim.  
1 Cor. 12.21.22 and to be content therewith.  now if any one be out of his place, the whole body is thereby put to pain; so that the Simile holds here also; for this is the beauty and perfection of the body, when no member is amiss, 
Vide Zanch. de Eccles.  etc. wherefore some read the text, Ephes. 4 12. for injoynting of the Saints, the work of the Ministry, etc. but to the next Metaphor. 
2. Christ his Church is his building.  Christ's Church is compared to a Building, so says he in Mat. 16.18. Upon this rock I will build my Church; to build, that is (in unum corpus congregare) to gather together many particular parcels, 
Expos.  out of the heaps without, 
The form of his building. What it is.  and rightly to order and dispose of them into one structure; it is an apt and a convenient collection of the several and sundry essential parts which make up the Integrum, 
Sim.  or of the which the whole is built up. Now in this there must be a wise, a suitable, and proper ordering, and disposing of every particular of which the whole consists; so as that all may serve (as I said before of the Body) for the time, 

Rightly ordered to make all one.  
The Lord's house fitly framed together.   use, and place most answerable thereunto, and fittest for the whole building. Thus the Saints are called the Lords house, Heb. 3.6. 1 Tim. 3.15. fitly framed together, Ephes. 2.21, 22. or completely, orderly, and in congruity (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) built up together, 
Expos.  an habitation to the Lord through the Spirit. So, 1 Pet. 2.5. That is, the Saints are so knit, 
All one in another, and every one on, and in Christ the foundation. v. chap. 14.  pinned, united, nailed, and glued one to another, and all (every one) to the foundation Jesus Christ, Ephes. 2.19. 1 Cor. 3.11. that one would think they were no more many parcels, but all one substance, and out of one; and so as they will not be parted asunder (nor can they) without the hazard of the whole. Thus when Saul assayed to join himself to the Disciples, Acts 9.26. is meant not only to injoynt, alluding to that above of body, but also (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to adjoin, 
Expos.  cleave, and be glued unto them, relating to this Metaphor of the building, where many things are carved, (as all things are cut) framed, and glued together, which were (before) at a distance, and which then are not easily disjoined, but are faster than ever before. But,  
3. The Church of Christ is compared to a City, 
3. Christ's Church is a City compact.  compacted together, up to which the tribes of Israel go, Psal. 122.3, 4. So Psal. 46.4. yea the holy City, Rev. 21.2. and thence the Saints are called Fellow-Citizens, in Ephes. 2.19. now as all the houses, 
Sim.  streets, trades, corporations, and societies, persons, 
All streets, houses, peoples, etc. make but one City. Saint's Citizens.  and peoples (though many in particulars) yet make all but one City compact: So is it in the Church of Christ; all Saints, Sexes, Children, Fathers, and Youngmen, Callings and conditions make up one Body, and are to make up but one holy City. Besides, there be sweet immunities, enfranchisements, promises, 
Sim.  and Privileges, Laws and Ordinances, which none have propriety unto, 
The immunities, Privileges, laws of this City, which belong to the Freemen thereof. None admitted freemen of this City, but by the Citizen's consent.  or (half so much) profit from them, as the Saint-Citizens have (which shall be shown if the Lord give leave hereafter) and none are admitted to be Freemen of such a City but by their consent, vote, and acceptance: and so much is made out in Zach. 2.11. Many shall be joined to the Lord in that day, and shall be my people; joined, that is, they shall mutually give up themselves to God, i. e. that is, with the concurrent knowledge and consent of each other, in the Hebr. vid. Buxtorf. so also is that in Jer. 50.5. Come let us join ourselves to the Lord, etc. all this fairly delineates the Form of Christs-Church-state, 
Expos.  
Buxtorph and Sh●indler.  and Gospel-Discipline.  
4▪ Furthermore, his Church is called an Army with banners, Cant. 6.4.10. and why? but because all men, bands, 
4 This Church is his Army. All men, companies, colours, Captains, make up one Army.  companies, regiments, colours, and Captains are but to make up one Army; though there may be many men to one Company, and many Companies to one Regiment; so all the Saints are but to make up one Church and Body together, being united to make up the form; and then are they fair as the Moon, clear as the Sun, and not before. But besides, the Church is▪  
5 Compared to a Kingdom, Joh. 18.36. Heb. 12.28. etc. Ma●. 21.43. to show, as all Families, Villages, Towns, Cities, 
5 Christ's Church is his Kingdom.  Countries, Shires, do make up but one Kingdom, and are all under one rule, law, and power; so all the Saints, together gathered and embodied, 
For all Cities, Shires, countries etc. make up but one Kingdom.  do make up one Church of Christ, or Kingdom of God, Luke 10.11. Matth. 13.19. The Church is,  
6 Compared to Heaven also, Matth. 13.11.24.31.33.44, 45, 47. 
6 Christ's Church called heaven. And why?  Matth. 3.2. Matth. 11.11, 12. Now the Saints, which are to be high, above the earth, and the Throne of God, and filled with his glory, and decked up and enameled with shining lights, Stars of grace, and spangles of glory most sweet and lovely; 
All Elements, Firmaments, Orbs, Stars, &c make but one heaven.  the Sun (Christ) moving in them, and (circularly) round them, and such as are seen plainly to be what they are by a kind of ubiquity, who ever they are in the Horizon, or this Hemisphere; I say, such Saints united together, in a body to make up one Church, are one Kingdom of Heaven, even as all the Firmaments, 
All Saints in one are so.  Elements, Stars, Planets, and Constellations together, etc. do make up one visible Orbicular Heaven. Mr. Jacob in his Treatise says, A true Church is one Congregation: 
Mr Jacob. Mr. Ursin.  so says Vrsin, and others.  
But thus much may serve to prove the Form of Christs-Church, which is to be all one, one body, one building, one City, 
Sim.  one Army, one Kingdom, one Heaven: O how sweet is such a communion! this Form is the (forma) beauty of reason 1 all. As the sweet cluster of grapes, which gave taste of the Land of Canaan was boar betwixt two; 

Because they have All one Father.  
All one original Law.  
All in one Covenant.  
All hewn from one Rock.  
All bear one Image.  
All lay in one womb.  
All of one Seed.  
All lead by one Spirit.  
All called into one hope.  
All one joy. All one glory.   so in such communion, we may find and feed upon the fruits of Canaan. But now to the Reasons.  
First, Why this is so requisite that Saints do associate into one body of Believers, is gathered from the Oneness of all Saints; For all have one Father, Mal. 2.10. Jo. 8.41. all, elect in one original love, Eph. 2.5. All are in one Covenant, Hebr. 8.8, 9, 10, 11. All have one Christ and Mediator, 1 Tim. 2.5. and All hewn from one and the same Rock, Isa. 51.1. All bear one Image, Rev. 15.1. Rev. 7.3. All lay in one womb, and have the same mother, Gal. 4.26. All borne by the same seed, 1 Pet. 1.23. 1 Joh. 3.9. All are lead by one Spirit, Rom. 8.14. Joh. 14.26. Eph. 4.4. 1 Cor. 14.12.26. All called into one hope, Eph. 4.4. All have of one joy, 1 Cor. 12.25, 26. Phil. 4.4. Joh. 15.11. and 16.22. and All eye and enjoy one and the same glory, Eph. 3.21. 1 Pet. 2.9. 1 Cor. 10.31. 2 Tim. 4.8. Hence it is that Christ prays so earnestly to his Father for this Oneness to his Saints (in communion) in, and with him, 
Christ prayed for this oneness.  Joh. 17.11. both for them that were present, and to come, to the world's end in verse 20, 21. 
Apostles took great pains to preach it.  Hence it is the Apostles took so much pains in all places to preach up this Churchway for Saints, to live (as in one Family) together in unity, 1 Cor. 1.9, 10. etc. And otherwise they will much degenerate from the principles of Saints, Psal. 16.3. Besides, 
Unity and Entity convertibles  for that unity and entity are convertibles, and this is the means to keep up both, in the bond of peace, and love, and perfection, Col. 3.14. and Eph. 4.3▪ 4. Act. 4.32. But  
Secondly, Saints not separate from the multitude, lose much of their lustre, light, and glory; for the Form makes reason 2 them fair as the Moon, 
The beauty and loveliness of Saints embodied.  Cant. 6.10. but when the Saints are in one body, than their beauty dazzles the eyes of others, as many beams of light together, gathered into one; or as many streams met into one, run with force, and fiercely. David says, O how amiable are thy Tabernacles, etc. Psal. 84.1. 
Sim.  So Christ, Cant. 2.10. Rise up my love, my fair one, 
His Tabernacles amiable His Spouse fair  and come away! So in verse 13. So Cant. 4.1. Behold thou art fair my love, behold thou art fair. So in verse 7. Thou art all fair my love, there is no spot in thee (but there may be on thee) So in verse 8. Christ calls her to separate from the mountains of the Leopards, opened before in page 45 and then it follows, Thou hast ravished my heart my sister, my Spouse, thou hast ravished my heart: and how fair is thy love, etc. My garden enclosed, etc. So in Cant. 6.9. My dear! my undefiled is one (Saints so in one body united) and then follows, She is the only one, she is the choice one, the Daughters (Professors) saw her, and blessed her, and the Queens (Sarahs' true Churches) and the Concubines (Hagars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  false Churches) admired at her comeliness and beauty, and praised her, saying, Who is this that looketh forth as the (Aurora, 

Such emb●d●ed excel in beauty.  
Informitas materiae duplex vel exclude●s formam vel formositatem, Th. Aq. 1.66.1. ●.   the Damask red) morning? fair as the Moon? clear as the Sun? terrible as an Army with banners? Saints then thus embodied, are embroidered with beauty; but if they be not, no wonder if the world (nay good men many times) will not own them for excellent ones, which otherwise they shall, or be ashamed: for the Form is (in a sense) the life and loveliness of every thing? 
Sim.  what were a man without his Form? and if the Form be misplaced that makes him a Monster. 
Without form deform.  What beauty do ye behold in a Picture (though the colours be laid on) before the Form be drawn? Suppose pieces of Timber should be carved curiously, and guilt gloriously, for the bvilder's use, and also stones most artificially polished painted, 
Sim.  cut, and carved; yet they lose their loveliness with lying among the multitudes and heaps abroad, and about; but when they come to be put up, & orderly to be placed in the building, there is a great deal of beauty in them, and pleasant grace from them. 
But in one body their excellency appears.  Thus will it be, and is it with Saints builded up, and in body together according to Gospel-order, & quanto forma est nobilior, tanto magis dominatur materiae, say the Schoolmen.  
Thirdly, Till thus in body they are but in confusion, and disorders reason 3 among them without, and trod on by every foul, and fool's foot, 
In great confusion, and disorder till then.  and as much wronged, defaced, and defiled as may be; As polished stones, that lie among the filhy rubbish, so they will ask much pains to pick and cleanse again before they can be fitted for the Lords house; 
Sim.  but when they are embodied together (as before) they are in their order, which others joy to behold, Col. 2.5. and so, as the members that are fitly placed in the body, 
But in body in order and proper place.  and properly employed, do appear always orderly, decent, and comely to the whole body, and are helpful one to another thereunto, 
Sim.  Rom. 15.2. 1 Cor. 12.25. For as the Philosophers observe that there is a twofold motion in all natural things, one whereby they move to preserve themselves, and the other to preserve the whole universe: So must all Church-members have their twofold motion, 
Sim.  viz. 1. For themselves. 2. For the whole.  
Fourthly, Saints, unless thus in society, fall fearfully reason 4 short of doing their duties to one another in love, unity, peace, admonition, 
Till thus embodied, they do not their duties one to another. Mr. Bartlet. The Author abused for him in Dublin.  exhortation, tenderness, patience, watching, participating, comforting, edifying, or brotherly reproving of one another. So if a Brother offend to tell it to the Church, and to strive to excel to the edifying of the Church, etc. Now how can these rules (requiring obedience) be practised, but by such Saints as are embodied into a Church of Christ? but this Mr. Bartlet, I remember, in his Model mentions (a man I have made much use of, and for whose sake I have sufficiently suffered from some in Dublin, (whom I fear) fuller of heat then of Heaven, having no more of his book (which the Lord will one day witness (to their faces) than I bear in my breast, omnia mecum, etc. 
Sim.  But to pass by such blows and buffet of Satan. I say, the Saints so embodied, are best provided for their duties one to another: And as in a bundle of sticks one kindles another, so do they. Comes facundus in via pro vehiculo est, and as one help another, so all together like Bees labour to bring in honey (all) into one hive. So every one hath the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6. to bring into the stock, or common bank, or to profit withal. 
Expos.  O then how sweet are they to God and men? who are as so many flowers bound together in one nosegay. But  
Fifthly, The sweet soul-ravishing and enamouring reason 5 issues, which are the infallible sequel of Saints so embodied: 

The soule-sweet issues of such a Gospel-order.  
Privileges, Promises. The Lords delight there above all.   O the excellent privileges! Cant. 2, 3▪ 4, 5. Cant. 5.1. Cant. 6.2, 3. Cant. 7.10, 11, 12. Psal. 92.12, 13.14. their precious promises, Host 14.6. Isa. 59.22. the singular delights which the Lord takes amongst Saints so embodied! Rev. 2.1. Psal. 132.13, 14. Psal. 26.8. 2 Cor. 6.16.18. Cant. 8.13. above all others, Ps. 87.2. The Lord loveth the gates of Zion more than all the (other) dwellings of Jacob: More than all. Now such as are not in body together, are deprived of the life and excellency of these, as I shall show hereafter (I hope) convinceingly, if the Lord please, but only this I add, That the special benefits which believers so embodied, do enjoy, are laid like Tiles one over another, every day, 
Sim.  till the whole roof be covered, and the rain kept out.  
Sixtly, Which I would not omit (though I might more reason 6 fitly have found it before) is, 
The united strength of Saints in such Gospel society  hereby the Saints are abundantly better fortified both to defend, and (occasionally) to offend▪ for to instance against Enemies, they have an united force, and they need not to fear an Adversary, no not an Army if they be but in one, for they are indeed terrible (then) as an Army with Banners displayed, Drums beating, Trumpets blowing, 
Vis ●nita forti●●  Guns playing and discharging, and all in good order, keeping Rank and File. Why they need not to fear for their enemies then must fall before them, 
Such Saints are the surest, and the most successful Soldiers.  in Joel 2.7.8.10. They shall run like mighty men, they shall climb the wall like men of war, and they shall march every one on his ways, and they shall not break their ranks, neither shall one thrust against another; the earth shall quake before them, the Heavens shall tremble, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining; 
A terror to the world.  thus are the Saints in their united strength a terror to the world. Well might the Queen of Scots say, She feared more the prayers of that one man John Knox, than she did an Army of thirty thousand men. For when Gog and Magog do gather together to battle, in Revel. 20.8, 9 as the sand of the Sea, 
Expos.  they compass the Camp of the Saints about, and the beloved City. But what success have they? Why fire comes down from God out of heaven and destroys them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fire proceeds out of the mouths of Churches to destroy Gog and Magog.  or eats them up; that is, out of the Churches, according to Rev. 11.5. If any man will hurt them, fire proceedeth out of their mouths and devoureth him. If any man dare to wrong them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or to deal injuriously or unjustly with them, he must in this manner be killed. Now all the Saints (and so the Churches) are such witnesses, 
Expos.  and out of their mouths, by their prayers, and powerful breathe, 
By the Spirit of the Lord.  which will admit of no denial, they can conquer and consume their greatest adversaries. Besides, the enemy hath not that like advantage against us, when we are linked, 
Sim.  as when we are alone. As it is said, that Siculus (being on his Deathbed) bid his Sons bring a Quiver of Arrows, 
Unity unconquerable. Sed informitas infirmitas.  and being brought, would have them break them altogether in the Quiver, but they could not conquer them, though they all tried; then he bids them break them asunder one by one, 
Sim.  which was soon done. So (says he) my Sons, if you'll break asunder, you'll be broken easily, and thrown aside; but if ye unite, none can conquer you; as long as ye live together in one, ye will be too hard for every one. 
Sim.  So also in a Faggot of Wood, there is no breaking the whole together; but to take out stick after stick, that will make it easy to get the mastery of the whole.  

Saints united in one, too hard for the whole world.  Thus the Saints united together into one, will be too hard for all the world, but otherwise the world will have the advantage, and they may be easily broken, and scattered about with storms; so when they carry on God's cause with one shoulder, and by one consent, 
Sim.  according to Zeph. 3.9. it goes on in post, and against all oppositions. For as Mathematicians say, the straight line is always weakest, but the circle is the strongest, and holds; so the Saints in Fellowship are strongest, and hold best, because one is injoynted into another; 
Their joint powers, and joint prayers able to conquer heaven and earth.  and thus the Saints ought unanimously and jointly to contest together for the truth, Judas ver. 3. and jointly to labour together in, and for the Gospel, 2 Cor. 6.1. and jointly to put forth together, for the purity, privileges, orders, and ordinances of Jesus Christ, Gal. 5.1. and jointly to receive together reproaches and wrongs, Heb. 10.33. Gal. 6.2. 2 Cor. 12.26. 2 Tim. 1.16. and jointly to refuse subjection to any persons, principles, or practices, contrary to the word of truth; and thus by their joint powers, opposers will be repulsed to their shame, and loss; 
And joynt-praises fill heaven and earth.  and by their joint-prayers heaven is taken by violence, and the Lord is overcome, Acts 12.5. by their joynt-praises, and shoutings of joy, 
Sim.  the Heavens and Earth filled with ravishing melody and Music, Rev 14.2. 
One member can act by his own power, and by the (virtual) power and influence of the whole body. Use. Parishes no Churches of Christ in this point of form. For we proved before with the School●men, Ubi partes non habent rationem materiae, ibi totum non habet rationem formae. So that they are neither matter nor form▪  As the many beams of the Sun contracted into a little Burning-glasse do glow, and burn with abundance more light, life, and strength; so Saints united do; Yea moreover, as one Member, or the Arm can act not only by its own, but also by the strength of the whole body, to which it is united, (according to the body's ability;) even so a Saint embodied may wrestle with God, and against a sin, etc. by the strength of the whole, besides his own, as hereafter will appear. But thus much for the reasons, though I might have added more.  
Use. By all that hath been penned upon this point it appears plainly, that Parish-Churches have not the form, nor the face of a true Church of Christ, according to Gospel-order; for they have none of this union, fellowship, or injoynting into one. The Devil hath set his black and fowl cloven-foot of divisions and dissensions in every Parish upon the earth; yet the God of this world, the Prince of Parishes hath blinded their eyes, and they will not believe, 2 Cor. 4.4. O what persecutions of the Saints, oppositions of Christ's ordinances! Menaces against his Ministers! what desperate Oaths! devilish cursing! 

The Devils black cloven foot is set in the midst of them▪ all over England.  
Why Parishes so devoid of matter & form, and so full of sin?   horrible lying! detestable libelling! monstrous malice! palpable cheating! and unsufferable slanders! yea and what not is in every Parish? and what is the reason? read what Christ saith, Joh. 8.23. Ye are from beneath, but I am (and my ways are, and worship is) from above, ye are of this world, but I am not of this world. And as Rev. 9.1, 2, 3, 4, etc. out of the bottomless pit arose smoke, as the smoke of a great furnace, the Sun and Air were darkened by reason of the smoke, and out of the smoke came Locusts, and unto them was given power as the Scorpions of the earth have power; and it was commanded them that they should not hurt any green thing (a Saint in his viridity full of sap, and in the spring) neither any tree (a flourishing Saint in his virility and well grown, 
Expos. ) Psal. 1.3. Psal. 52.8. Psal. 92.12. Jer. 17.8. but only such men as have not the seal of God in their foreheads. These Locusts of Hell, these Egyptian plagues (which have Scorpion-stings in their tails, ver. 10. whilst the fairest outside and faces of men, 

In Parishes what plagues arose from their constitution.  
The worse, wicked, ill-favoured Kine eat up and destroy the others of the Neighbours that are better.   ver. 7. yet are ever running and ready for battle, ver. 7. ver. 9) have seized upon the spirits of many men more ridged then religious, and they do eat them up. See but what hot contentions, Suits at Law, Plots to do mischief, desires to persecute the people of God, devices to make them odious among men, Jer. 18.18. and what not? came along with this Soule-comfortlesse, bottomlesse-pit smoke, when your Parishes were constituted? and tell me then, if Pharoahs' lean ill-favoured Kine do not eat up the fat! Gen. 41. and if the withered wild blasted ears do not devour the full and fair ears! See if (as yet) amongst many the Magician's rods do not turn Serpents, and seek to eat up Aaron's, though Aaron's shall devour theirs ere long, 
Exod. 7.12. and errors and sins do swallow up truths.  and Truth shall triumph over errors, Christ over Antichrist, Faith over fallacies, maugre all their malicious & mischievous dispositions and oppositions; and their water shall be turned into blood speedily, and all their Fish shall die, that swim now in their Elements, 
Proph.  and croaking Frogs shall cry in every place, 
Egyptian Plagues must come upon them▪ as in Isa. 10.24, 26.  I mean them that give now and then a little leap (and that is all upward, and such (will) also die, and then their dust shall be turned into Lice, and their pleasures to plagues; then boyles and blains, their contagion and corruption shall appear to all, whilst the Lords own Israel, and Saints shall be safe and free. This shall be shortly: but in the interim how Parishes swarm with Egyptian flies, let wise men judge, whilst Serpents lie by the wayside, 
Although as yet many like Dan do bite us behind▪ or backbite.  Gen. 49.17. and by't us, or rather (backbite us) before we are aware, not openly (in our sight) but crookedly, and craftily, treacherously, and behind us. Dublin hath the most of this Tribe of Dan that ever I met with.  
Moreover many an Adullamite, Gen. 38.20. might we find here in this City, for if their occupations were but printed upon their foreheads (as some of them have full foreheads) we should hear and see their trading and delight is to serve an ill-master, and to run upon ill errands, to cog, 
Many an Adullamite we meet with in Parishes.  to carry tales, to dissemble, lie, and flatter, and to have fair faces (as of men) but to sting as Serpents and Scorpions, being bound to hurt the Innocent, and harmless ones.  
But I say no more, only that such Parishes fall infinitely short of the true Form of true Churches of Christ; and I can confidently assert, such Synagogues, as I said, matter-lesse and formless; or if some fit matter may be found amongst them, yet they are but as the Philosophers say (of the earth, 
Parishes a Chaos.  when it was a Chaos, 
Sim.  and without form) materia (prima) informis, sine formâ & normâ, the first matter, which is without form and order; and which is (semper passiva, says Tho. Aquin. 1.54.3.3.) to suffer another nature and workmanship, Eph. 2.10. till then, 
Sim.  we may say of them as in Zeph. 2.15. How are they become a desolation, 
Materia informis.  and a place for beasts to lie down in? And why so? (as Mayer says) but because no difference is put betwixt the righteous and the wicked, therefore it follows, every one that passes by, 
Expos.  shall hiss and wag his hand; and Zeph. 3.1. Woe to her that is filthy, 
Parishes are stalls for beasts to lie down in.  etc. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or provoking and disobedient; such are your Parish-Churches? And they put me in mind of that place in the hot sands of Africa, 
Sim.  where wild beasts of all sorts meet together to drink, and there are the strangest monsters got; whence the Proverb is, Africa aliquid apportat novi. And so in Parish Churches, all sorts meet, and many monsters are made, by reason of such who are not fit for civil society, much less for Saints. And a Heathen said, Qui aequo animo malis immiscetur, malus est; he must needs be bad that likes and allows of such a mixture: 
Sim.  And I might also mention the saying of one, That as often as he had been among such men, he returned home less a man than he was before: 
Sim.  Wherefore common rules of reason may dictate this doctrine to us. 
Parish-Churches have their fatal blow.  The Lacedæmonians would inquire of the carriage of their children, by the condition of their Playfellows; And as Socrates said to Alcibiades (the Paragon of beauty) I fear not thee, 
Ezek. 16.36, 37 Judge 9.15.  
The Bramble shall be burnt up in the day that burneth like an oven, Mal. 4.1.  but thy companions; so may we say to some honest men. And indeed it is a sad thing: for will the loyal wife still keep that company which her husband dislikes? sheep lose wool, that will keep in the wilderness among the bushes; so do men (be they ever so good) lose much that will continue in Parish-Churches, 
Sim.  which are upon their destiny, being too old to live longer: 

Babylon falling.  
Th●se that traded with her bewail her.   for the Lord will discover their filthiness, their whoredoms, their Idolatries, and abominations, even unto their Lovers, and they shall loathe them. But the Bramble of Rome, which hath brought so many unto obedience, 
Use  shall be burnt up, and a strong voice shall say, Rev. 18.2. Babylon is fallen, 

A call into Zion into the Churches of Christ.  
Out of Babylon and Parish Churches. Christ beckons to thee.   is fallen, and is become an habitation of Devils, and the hold of every foul spirit, and a cage of every unclean (and hateful) bird: and verse 9.11.16.18. And then the Kings and people, and Merchants and Ship-masters that have traded with her from time to time, and have had of her commodities to carry to other Nations, and have brought away of her Trumperies and Traditions, will h●wle and lament, and yet stand a far off for fear of her torments, verse 15.  

☞  Wherefore come out of her my people, Come out of her, and vers. 4. which is the last word I have to speak upon this part of the Form, 
In his Tabernacles and Churches are beauty, power, his presence▪ safety, deliverance, pleasure and joys, plenty, peace, blessedness, & salvation, all powerful motives.  to entreat you all for the Lords sake, and for your soul's sake, to separate from (as before) all Parochial and Popish worship, and ways of Babylon, and come hither:— hark— how Christ beckons thee (poor soul!) into Zion to dwell with him there in his Discipline, and Tabernacles, Psal. 67.2. there is beauty, Isa. 52.1, 2. there is power, Isa. 40.29. there is his presence, Isa. 4.5. there is deliverance, Isa. 54.17. there is pleasure and joy, Psal. 46.3, 4. there is plenty, Isa. 25.6. and peace, Isa. 48.18. and blessedness, Psal. 56.4. and salvation, 
Great hurt to the godly to continue in Parish Churches.  Isa. 46.13. What can ye ask for more? How can ye then acquiesce in such a carnal corrupt Church-state? mingled with more visibly ungodly, then visibly godly? If we mingle bright and rusty metal together, the rusty will not become bright, but the bright rusty; and thus a rusty companion (saith Seneca) rubbeth some of his rust upon a man that is honest, and faire-conditioned, civil, and well-given; but the honest man cannot make the other any better, or brighter. 
Sim.  As a weak eye is not strengthened by looking on a strong eye, but on the contrary, 
Sim.  a strong may water by looking on a watery eye; the sound man may lose his health by lying with the sick; So I say, it is dangerous, 
Sim.  and (doubtless) a provocation to the Lord, and a tempting him in the Wilderness, 
Sim.  to continue yet in communion with such mixed multitudes in Parish Churches, whereby we grow worse and worse; As a good horse put into the Team among a company of Jades, doth but learn to shuttle, and become heady and untoward; 
Sim.  and so such as will have communion with the multitudes, learn many ill-favoured tricks, and are made the more obstinate and untoward; 
Happiness of such that are in Christ's Churches.  but for shame let us haste in to the Lords Sanctuary, and enter into the communion of Saints. The least small coal raked up in ashes will live long, and so will the least Saint, and the least grace be kept up, and nourished in the true Churches of Christ; which will be (it is likely) extinguished, whilst they are out of them, and not wrapped up, and kept warm in them. Wherefore it will be our continual comfort to enter into such communion; for I can name some that have been in abundance of doubts, troubles, suspense and uncertainty, till they were well informed and fully satisfied of this way by the word and spirit, and ever since their souls have been swallowed up in divine solace. 
Sim.  As Archimedes that matchless Mathematician, after he had hammered his brains about a difficult conclusion, leapt, and danced, and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Serm. 4. p. 38.  I have found it, I have found it; (so as Mr. Hoskins hath it) the Saints cry out, We have found him, We have found him; We have found Christ in his Ordinances, Christ in his Spirit, Christ in his graces, Christ in his Churches, Christ in his Doctrine, Christ in his Discipline; We have found him, We have found him (but yet nothing to what is to come.) Thus far for the seventh Chapter.   

CHAP. VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cisse. The third part of the second part of the Form, viz. Saints separate, and gathered into one body as before, are a true Church of Christ for matter and form; and every such particular Church hath as full complete power as any, without the least subordination, power, or authority of any Church whatsoever.  

A description of the Church in her most conspicuous parts. Cant▪ 4.1, 2, 3, etc.  THrough the grace of Christ (the Head and Husband of his Spouse his Church) we have handled the Fair Form of the true Church of Christ, being very beautiful and fair, having Doves eyes (i. e. such as are the able discerning and directing members of the Church, fair, full, clear, as Num. 10.31. and chaste, and ever (as it were) glazed with tears) and having comely hair, 
Exposit.  i. e. the ornament of her head (who is Christ) thus are all the Saints, 
1 Doves eyes. The most discerning members that are light to the body.  and sincere believers to their Lord Christ, an ornament (and a glory to him, Isa▪ 43.7.) such as hang (dependingly) upon him, their Head (not else, Col. 2.19.) being nourished by him, and growing from him, and very smooth, neat, not rough, rugged, etc. that appear from Mount Gilead, 
2 Comely, hair, Saints That hang and live on Christ the Head. Mount Gilead.  that is a pleasant and plenteous place, Jer. 22.6. and signifies a witness or testimony, and so I take it, for then Saints appear loveliest, liveliest, longest, smoothest, and sweetest, from Mount Gilead, i. e. the Testimony of Christ, the witness of the Spirit, and the Word, and Scriptures truth, and Ordinances which do bear the Testimony of Christ, when their souls are satisfied as in pleasant and plenteous places. 
3 Her Teeth are the Ministers of the Gospel that chew, divide the word aright, or members qualified with the gifts of prophecy, and interpretation. Even.  Gilead is mine, Psal. 60.7. and Manasseh is mine, etc. Furthermore, her Teeth are like a flock of sheep that are even shorn, which came up from the washing bearing Twins, etc. Cant. 4.2. Cant. 6.6. in the Chaldee it is, thy Priests and Levites. For Teeth are such as the Church eats with, chews, digests, and divides by, and receives for the use of the whole body; and I believe her Ministers must be such, who receive, eat, chew, feed, digest, and divide the word of God; and all that is hardest of digestion, for the the rest of the people and Saints service, to the capacities, and for the concoction of all the body. But they are even, i. e. not one longer, nor one shorter, 

They are not to be one longer, & one shorter, one higher, and one lower, but all equal. jam. 2.1, 2, 3. Very white and lovely. Mal. 3.3. Many Ministers have been, and must be rubbed hard, before white.  
They are to be very fruitful. And very orderly.   which would be both uncomely and hurtful, but they must be all even, and equal, and Brethren, Matth. 20.25, 26, 27. not one higher, nor one lower than another, which would also be an hindrance to the body's welfare, for than they would be wanting, or at least hindering in the use of feeding and chewing for the Church. Away with Rabbis, for ye are all brethren, there is no superiority nor subordination to be suffered in Christ's Church by way of Dominion, which is the point I am now upon; For they must be all equal, and even-shorne, as come up from the washing, that is, white and lovely, comely, and clean purged, and purified, and fairly washed (never more need then now that the Sons of Levi be purged with Fuller's Soap) so that as some (already) have been rubbed hard, over and over, and are at last shorn, and come up out of the washing bearing Twins, being fruitful, and bringing forth (as Ewes) though with hazard and hardship; and as Teeth even set in the gums do give a good decorum, 
4 Her lips. Her excellent word and doctrine.  and both ranks in each jaw full and fair, are of excellent use, and exceeding comely, so ought they to be in, and to the Church of Christ, that others beholding their good orders may rejoice, Col. 2.5. of all men (also) they must not be harren, 
For matter.  but bearing-twins. Besides her lips are like a thread of Scarlet; Metonymically manifesting the excellency of the Doctrine of Christ, which comes from her lips unto others, Zeph. 3.9. which is described first, from the matter most excellent, first deeply died in the blood of Christ, 1 Cor. 1.17. Secondly, being most pure and high-prized, Leu. 14.14. Thirdly, Lively and lovely, Cant. 5.16. Joh. 17.3. and for the Temples use.  
Secondly, from the Form like a thread that is well woven, strongly twisted, and finely, and freely spun out by the Spirit of God, 
2 For Form well woven, twisted, etc. The Church's hairlace to bind up the Hair (that we spoke of before) together in one.  1 Cor. 2.4.12. being very fine, thin, subtle, pure, and of a most divine substance, and also (as the Church's hairlace) being to bind up the people of God, to, and about their Head, viz. Jesus Christ: And her speech is comely, i. e. lovely, gracious, sweet, and desirable, as in Eccles. 12.9, 10, 11. Prov. 16.23, 24. therefore in Hebrew Navah, is, being very amiable; so are the Scriptures full of lovely mysteries, lively histories, triumphing truths, comforting counsels, and counselling comforts. Her temples are like a piece of Pomegrannet. 
5 Her speech sweet.  The Temples are those between the eyes and ears, which the Chaldee calls the King's Governors, 
6 Her Temples full.  and Keepers of Israel; but I mean, such as are high in Christ their Head; 

Such are high in Christ the Head.  
Overseers, Elders.   through which run many vital veins, for, and into the body, and such aught all over-seeing, and directing, governing, and guiding-Elders, to be like a piece of Pomegrannet (i. e. frustum, or fragmen) a crust, or fragment broken off, which is over- full and flowing over with juice, syrup, and sweetness, etc. in the sight of all; and besides, this shows the benefit of this Church-Discipline, and more than (mere) Ecclesiastical polity that I speak of, 
Full of sweetness, and savour.  being abounding in juicy syrups, and sweet savours to the meanest and most despised Saint; for although there may be an outward sharpness to the flesh, yet there is an unspeakable inward sweetness, and spiritual solaces to the soul to be had here, and to be got in this Government, as will appear hereafter: but besides, like the Pomegrannet which is full of sweet seed, odoriferous grains, well united together, and gathered into one body, every one in order pointing up to the Crown; so is this Gospel-government full of sweet juice, 
All pointing at the Crown, and pressing after perfection in Christ.  and sappy seeds (or Saints) well-coloured, and all in order pressing after the same perfection, and vertical point of glory, being gathered together into one distinct body. But to delineate her beauty more at large. Her neck is like the Tower of David (says the Text) builded for an Armoury, 
7 Her Neck.  wherein hang the bucklers and shields of mighty men. 
Expos.  The Neck is that part between the head and body, and united to both, and is of necessity, through which passes, and repasses whatsoever is useful for both to the nourishment of both, and each in, and by other.  
Now I am of opinion the Ordinances do thus, 
The Ordinances which as means unite Christ and people, head and body together by the Spirit.  and are (as the neck between the Head and body) between Christ and people to bring both into union, and into (unseparable) fellowship, as Heb. 8.10. by the Spirit; so that both the head and body may be nourished through them, they as conveyances of the vitals to the Animals, and of the Animals to the vitals, that the one may be refreshed by the other, and all be by a mutual and redaman●ine love (which is the life of union) so that through this Neck the body is abundantly nourished by the vital spirits from the Head, I mean by the sanctifying and saving (so called) graces of the same Spirit in Christ our Head; 
Who behead the Church. The neck (in Heb. Thauvaar)  those than that despise Christ's Ordinances do (as much as in them lies) behead the Church of Christ; A cruel Act! Have a care! But then like the Tower (Migdall, great and strong) of David, Nehem 3.19.25. 
Expos.  2 Sam. 5.8, 9 an Armoury (the word is Thalpiioh of Thalah to hang, and Piioh, 

An Armoury for swords. The two edged sword of the Spirit in her Ordinances. The Soldier of Christ of any size or stature is fitted in this Armoury f●r his warfare.  
8 Her two breasts.  
For Ornament and for use▪ Old and New Testament. Julian the Apostate called the Bible a Bauble.   sharp two edged weapons) to hang swords in, the two edged sword of the Spirit hangs there often, and the soul's bucklers and shields of Defence are (ordinarily) found in this Armoury of the Churches, and Helmets, and Head-pieces, and Breastplates, and what not, for every Soldier of Christ's under his Banner, and Command; for the Church is to be in a bitter warfare continually; and let a Saint but come hither, be he of what size soever, he may be armed out of this Armoury of the Churches; yea the stoutest Champions that march against Christ's enemies.  
Furthermore, for her two breasts, they are like two young Roes twins, which feed among the Lilies. Her Breasts are both an Ornament, as Ezek. 16.7. and for use necessary, Isa. 66.11. and indeed to take the two Testaments, so called, they are both an Ornament, and of necessary use to all the Churches of Christ, though some (for whom my heart aches) I fear run the folly and madness of that malicious Apostate, who called the Bible a Bauble, but he proved a Babel. The truth is, these Breasts swell with sweet milk, and consolations do drop out again even for the Babes (that are weak) Isa. 66.11. 1 Pet. 2.2. they are full in deed of what is absolutely cherishing to the Church's Children, 
These breasts be full of milk for babes.  and therein are many precious promises, and sweet truths (easily) to be digested by such babes as do eagerly hunger, call and cry for them, laying full hold on them, drawing and sucking much sweetness out of them, which are as Twins, being both borne of one, out of one spirit, 
The Author's judgement is, the Word and Spirit are the Churches two Breasts, which are always so full and fair, and freshly flowing and feeding.  and for one end, and from one God. 2 Tim. 3.16. but I had rather read them the Word and Spirit, feeding among Lilies. For so are Saints white, pure, pleasant, lovely, living best in low valleys, and well moistened at their root, and such are fond (to suck from them as before, and) to entertain them; and as Moulin once said, that in the times of Persecutions, whilst they burned us for reading of the Scriptures, we burned to be reading of them.  
But thus I have (beyond my intention) examined this Epithalmion which is sung in specie, 
Moulin.  and paints out (Prophetically) the picture of a true Church called into Gospel government, 
The picture of the true Church. All fair.  and that upon the breaking of the morning Sun, and the day springing from on high, ver. 6. for then it follows, thou art all fair my Love. Now in this description her beauty being discovered so eminently, from her most visible Members, it needeth not to speak of more than such as are most conspicuous to the eyes of all at this present. 
Second part of the Form. Every Church is equally Independent.   
But to proceed to the second part of this part of the Form, which is; That every particular Church of Christ, gathered together into one Body, according to Gospel-order (as before) hath as free, as full, and as complete a Church-power; and Authority, to order all affairs within her own body, as any Church whatsoever, excluding all sorts of Superiority, that may be (possibly) claimed in point of Church-power; and that par in parem non habet imperium, equal Sisters have equal powers and privileges, will be proved an undeniable truth.  

Proofs of particular Churches equal, and alike power in seven Churches of Asia.  In the progress of which I believe I shall (much) use Mr. Bartlet's method (as my memory will admit me (for I have no other Book of his then my breast at present) see in Rev. chap. 2. & chap. 3. the seven Churches of Asia; and we find a full and an alike power in every particular Church of Christ; therefore in chap. 2.2. to the Church of Ephesus, the Spirit says, Thou canst not bear them which are evil, 
Expos.  and thou hast tried them which say they are Apostles, and are not, and thou hast found them liars, etc. 
To admit or keep out, examine or cast out, or the like.  To this Church of Ephesus (says Perkins in loc.) God gave a full Juridical power either to admit, or keep out, examine, or cast out; suspend, or what not? that was needful in any true Church of Christ. So in ver. 14. To the Church of Pergamus, I have a few things against thee, for suffering them that hold the Doctrine of Balaam. So in ver. 15. And that thou hast them that hold the Doctrine of the Nicolaitans, which thing I hate; and thus in ver. 20. to the Church of Thyatira for suffering that woman jezebel, which calleth herself a Prophetess to teach, and seduce, etc. Now, 
Expos.  why should God lay these sins to their charge? were it not in their power (within themselves) to reform, and remedy? and how could they have power to take in some, or to cast out any; to excommunicate such seducers and sinners as these, 

Nor one Church blamed for another, but every one for her own sins, being absolutely Independent (as to others) and distinct. Independency Orthodox in those days. Without any subordination. Proofs in the Apostles Epistles to Churches, as distinct Churches each from others.  
All alike one Head.  
All alike Queens. All alike Sisters.   were it not Gods last Will and Testament? and to clear this further, ye may mark this, that Christ blames not any one Church for the sins suffered in another, not the Church of Sardis, for the sins of Laodicea, nor of Laodicea for the sins of Pergamus, nor Pergamus for the sins of Thyatira, etc. but every one for their own sins, because God gave each of them so plenary a power (and all alike) for suppressing sin, suspending persons, excluding offenders, and keeping of good and Gospel-order. And there is great reason for it, for without this authority no Church could continue a Church, and all the reasons alleged to the contrary are disallowed and invalid; which being so observable in these seven Churches, it seems evidently Independency was then Orthodox; that is, such a sort of Independent Discipline as is here handled; to wit, that one Church hath no dependency upon another, but hath as absolute a power as any other whatsoever, without subjection, or subordination. Besides, in all the Epistles of the Apostles written to Churches; they write to Churches, as distinct Churches, without dependency upon any but Jesus Christ, their head, King, and Lawgiver, Acts 15.22. 1 Cor. 5.4, 5. 1 Cor. 14.33. Rom. 16.1. Col. 1.2. being all (equally) the Body of Christ, Col. 1.24. the Spouse of Christ, Ephes. 5.24, 25. all being (equally) Queens, 
All alike Candlesticks, and branches of the same Candlesticks, streams of the same Fountain, and beams of the same Sun, and branches of the same Vine, all alike opening and shutting, admitting, examining, choosing officers, administering censures, readmitting. Church-officers are but Servants. Doctor Whitaker.  and Sarahs' (as Mr. Cotton says) none Hagars or Concubines, Gal. 4.26.31. all being alike Sisters of one Mother, and none Servants, or Slaves, Cant. 8.8. all of them being Candlesticks of the same make and Metals, amongst whom Christ equally walketh, Revel. 1.12. Revel. 2.1. or alike branches of the same one Candlestick, and beams of the same Sun, and streams of the same Fountain, and branches of the same Vine, and so they are equal in all things, all having equal and like power of opening and shutting, binding and losing, Mat. 16.16. admitting of Members, Acts 9.26. Deut. 1.13. Acts 6.23. Acts 14.23. trying the suspected, Revel. 2.2. choosing their own Officers, Act. 1.15.26. and Deut. 1.13. Acts 6.2.3. Acts 14.23, etc. and of administering Censures, Mat. 18.17, 18. 1 Cor. 5.4.5. or readmitting, or rather receiving, 2 Cor. 2.5.6. and in case the Elders be appointed by the Church to execute their Decree, yet it is (in ordine ad ecclesiam) with reference to the Body, the power being theirs; so as that eminent man Doctor Whitaker (De contig. quest. 5. pag. 178, etc.) affirms, all Church-power principally to appertain to the whole Body; and to her Officers, but accidentally, and as occasion serves (as cum aliqua virtus duobus inest, uni essentialiter, alteri accidentaliter) by many faithful arguments; and he instances in the heat in water, 
Sim.  or iron, which is in the fire first, and essentially, and then comes into the water or iron, or the like. 
Doctor Fulk. Musculus, Calvin, Zanchy.  And in Fulk, contr. Rhemist. in 1 Cor. 5.4, 5. we find him full for this, Sect. 3. and he quotes Musculus, Calvin, Zanchy, and others to bear witness with him, that the whole power is the Churches, which she can give out, and take in, though she may (if need be) refer the execution of it to her Officers, they doing it faithfully, not in their own power, and according to their own wills, but hers. 
Pareus.  Pareus I remember in the same place says plainly, that it is a currant piece of Popery, 
Popery to take away the power of the Church, and give it to Ministers or other Officers.  to apply the power of the whole to one or other, as their own; which is an old usurpation of the Popes, and therefore says he, 1 Cor. 5.4. with the power of our Lord Jesus, etc. power, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, does there intend the execution of Church-power, as well as the power and authority itself, 
Expos.  which is absolutely the Churches, although Paul was the mouth of the Church to declare it; and sadly does he lament the Churches neglect of her Office in this kind, fearing lest thereby she should be abused (as she hath been abundantly) and become a mixed company, which he complains of highly. 
Dudley Fenner  Thus Dudley Fenner in his Treatise De sacra Theologia (a pretty piece) lib. 7. says, etc. Thus that honest old Cartwright in his reply to Whitgift, 
Cartwright.  pag. 184. says, Paul knew the rule of Christ well enough, in Mat. 18. when he commanded and communicated the power of excommunication, and Church-censures to the whole body, 1 Cor. 5.2. 2 Cor. 2. it being the Churches, and not in the Ministers or Officers power, which he proves out of Cyprian, 
Cyprian.  etc.  
But I should not here needed to have heaped up such Testimonies of great, grave and learned Writers, were it not to stop the mouths of that spirit of malice, and spite of men which belches out bugbear words against the way of Christ and order of the Gospel, and who please to be confirmed in this point may peruse, Mr. Cottons Keys, Mr. Bartlet's Model, 
Mr. Cot. Keyes. Bartlet's Model. hooker's Survey And the Testimony of learned famous men for many generations.  Mr. hooker's Survey of Discipline, with many others that may carry more authority with them than I can, to convince others, by whom (through God's grace) I received special satisfaction, who have gathered out the Testimony of the most learned, eminent, able, and famous men of many generations to be of this judgement of Church's equality or fullness of power within their own bodies; so that it is not a new, singular, and upstart opinion, as our Adversaries say.  
Besides, it is all the reason that can be, they be all alike, 
Reason.  having all alike but one Head, 
Because all have alike one and the same Head.  Col. 1.18. Eph. 5.23. as will appear hereafter, and he being a Head (alike) unto all, and being alike unto every Church of Christ, King and Lawgiver, Jam. 4.12. there being no other, all which might (methinks besides all the Prophecies, the Precepts, the Primitive Practices, and equal Privileges of all Churches) be enough to pull down all topping power, to justle aside superiority, and that Popish usurpation of subordination, and throw it into the dust or smoking pit from whence it came; And call up for a coordinate and equal power to stand in the stead. 
The great difference between Presbyterians and Independents.  But because this is the mainest Doctrine of difference, between the Presbyterian Discipline, and ours, I speak the more amply upon it, and shall take my liberty in the ensuing Uses; but must say in the mean time that God abhors that haughtiness and ambition of spirit, which mounts up like a Prelate, whether in one or other: And indeed it hath appeared in Popery, Episcopacy, Presbytery, and so will; that all Prelatical Discipline is condemned of old, 
Prelacy condemned, and ready to be turned off.  and the higher it gets up the Ladder, the nigher it is to its end, and the likelier to be turned off, and into the dark world. How many worthless men like Apes and Monkeys will not be quiet till they have got up to the top of the house, 
Sim.  
Sim.  and when they are there, what do they but make mows, 
Prelaticke proud Pastors in Independent Churches as bad as any.  and faces at Passengers, fling off the Tiles, and play such like ridiculous and mischievous feats? And indeed, I do not know how to excuse them that are so covetous and ambitious to be Pastors and Teachers in the Independent Churches, and when they get in, they are like little Lords, and not as servants to all; and I sadly fear it, that more have sought for it then can perform it, or then know what a Cure belongs to it. How many have Caesar's heart of pride (and may have his end) who said he had rather be first in the least Village, than second in the greatest: and how many like Psap●on teach the Birds (that are at their beck) to call them (as they did him, 
☞  Magnus Deus) rather Gods than Men, and to have their persons in admiration, and to make them follow them, 
Much mischief done by such.  as Dogs follow their Masters, for fear of being cast out of doors upon their anger. O sad! Sed altitudo non est valida, says Chrysost. 20. in Epist. ad Rom. This cannot last long. How many Towns, Houses, Cities have been burnt to ashes by such sooty exalted Chimneys? 
Sim.  
Cornw. Essays.  (wherein all the soot of the house may be found for the most part) who like Lords must overlook all the rest? How many are they that like the Wormwood stalk (and Star) grow the bigger, the bitterer? I speak of such as would be highest, and be like a Counter, that (in account) lies for a hundred at least, 
☞  when alas, we should study to be lowest, as the best Corn in the Fan, 
God abhors such spirits of pride.  and the soundest lies next the bosom, and in the bottom, but the Chaff will be above; But the Lord abhors them; and in the Law his Sacrifices were no● Lions, but Lambs, not Eagles, use 1 

Parishes no Churches in this part of the Form. For they have dependency upon Diocesan, national Churches. Zuing. Artic. 34. p. 254, 255. Ar●tius's Problem. None but Antichrist so saucy. Presbyterians too bold in this.  
Prelacy and Popery termini convertibiles. Presbyterians and all Prelatic ones keep up the Pope, vide ch. 8.9. l. 2. Papists have Rome the Mother Church to call others to account, and to whom others were to make their appeal.  
Prelates and Bishops had their High Commission Courts of the same nature for the same ends.  
The violent ones of the Presbyterians too will have their Classes too of the same nature (though the name changed) and for the same end.   but Doves, and in the Gospel, the first shall be last. I remember the Cynic coming into the King's Chamber of presence gloriously hung, looking where to spit, at last spit in the King's face, saying, It was fit he should spit in the foulest place; so will God one day spit on the face of Prided Presbytery and Prelacy.  
Use 1. But in the first place, it is plain then that your Parishes are false-Churches in this part of the Form; for their constitution consists in a dependency upon other Church's Cathedral to them, and they are (by their Cannons and Institutions) to be in subjection to an universal, visible, national, and Diocesan Church, which blunt Zuinglius calls devilish, proud, and Popish arrogancy, for any to claim any right, rule, power, or superiority over any Church of Christ whatsoever. Thus Keckerman, and Aretius both cry out upon it, and the latter in his Problems produces Christ's prohibition of upper or superior power to his Disciples and Apostles, Mar. 10 86. Luke 22.25, etc. and says, none but Antichrist dares be so saucy to usurp it, it being the Throne which is set up for Christ's self in his Church. O then how dares the rigid Presbyterian be so red-hot for a Discipline! as dangerous and destructive to Gospel-order as the other! seeing Popery and Prelacy are (termini convertibiles) so nearly related to each other, that if Prelacy thus live, the Pope cannot die; and if nothing else, yet such kinds of Church-discipline would keep him up in his Chair. For grant the Pope to be but (holy) Father, and Rome the holy Mother-Church, that may call her Daughter-Churches to account, and give them Orders, and Commands; and will not this Doctrine keep up the Pope? then let the wise judge; and the selfsame spirit of Prelacy had the Bishops, to Lord it over their Brethren, and to Canonize high Commission-Courts, thereby to call others to account, to lay their Commands and Laws upon them, or else to punish them, being of the same nature (though the name changed) with the Pope's power. And now such a proud Prelacy would the bitter Presbyterians promote tooth and nail, by setting up Classes, that thither peoples might make their appeals, and from them receive rules and orders, or else plagues, punishments, fines, or imprisonments; and several sorts of Classes they would set up, that men might appeal from one, and apply to another, from the particular to the Provincial, from the Provincial to the national Classes, which are (also) of the same nature with the others, though their name be changed. But all are an abomination to the Lord, and what do they but play petty Popes in their Convocations, Synods, Classes, etc. over Consciences by their tyrannies? 
All abominable in the sight of God.  Antichrist thus exalts and boasts himself as God, 2 Thes. 2.4. to take authority, to rule, to govern, and have dominion over the Churches of Christ in his high and traitorous usurpation; wherefore I say again, as long as this lives, 
Vide chap. 13. lib. 1.  Popery cannot die. But this is sufficiently condemned and disproved, by all the rules that relate to Gospel-order in God's Book, being abundantly to be abominated by all Gospel-spirits; 
Mr. Burroughs.  for as good Master Burroughs against Edward's his Gangrena saith (a little before he died) we are freed from Jewish Paedagogies, and national churchways, and there is no national Church, Officers, Offices, ways, and worships, 

Mr. Jacob. Cottons keys. What a height ambition brought the Bishops unto▪ To be Civil Magistrates they bec●me uncivil Ministers.  
Justices of Peace. Judges.  
Order of the Garter called grace honourable Lords.   as the Jews had; neither is it enough to be Members of the Church, because borne of this, or that Nation. So Mr. Jacob in his reasons for Reformation, pag. 6.7. and Cottons Keys, p. 31. makes it appear to be altogether without a warrant from the Word. But to what a monstrous height doth Ambition bring men unto? shall we but see the eagerness of Bishops? (before the Presbyterians (so called) though in a Scripture-sence we allow it) how (to be Civil Magistrates) they waxed wanton and uncivil Ministers? neglecting their duties? and desirous of rule and power? to be Justices of Peace? to cast poor people into Prison, to put them into Pillories, and to kill them, to be Judges of Courts, to get the vain Orders of the Garter, to be honoured by men, some of them titled most Honourable, Princely, and holy Grace, (when God knows they had only the name of it) and all of them saluted for Lords, 
Barons.  and would sit as Barons in Civil Courts, which they know is contrary to their own old Canons which they accounted more of then the Scriptures; 
Cannon 18, 19, 20. council. Carthag. 3.  but if it be unlawful to alter, or change the bounds our Fathers have set, Prov. 22.28. I am sure it is, to alter the limits the Lord hath set them, and to serve the Tables of Devils. Now what can be clearer than the rule set in such a case, 

Against all Gospel▪  
Christ would not suffer his Disciples to discourse of it.   Mat. 20.26. Luk. 22.25. Mark 10.41. and how often Christ reproved, and repressed the rising desires of the Disciples, in but ask after, and disputing about greatness, who shall be greatest? which he would not admit of by any means, it being after the manner of Gentiles? O then, how Christ detested (and I am sure yet does) this Lording dominion in himself, 
Ch●ist the Disciples Servant and Minister.  or in his Saints? he himself being their Servant, and Minister, washed their feet; besides, the Apostle abhors it, in 2 Cor. 1. ult. and yet, O what a proud domineering spirit of Prelacy reigned in these! 
Prelates in pomp. Euseb. Hist. lib. 7.  Did not some Bishops go with a great Guard in pomp to the Pulpit, with their Officers before them, and a great Mace carried in state, making Room for my Lord to preach in his Rochet, and square Cap, leaning upon a Cushion of cloth of Gold? but their pride hath a fall: Ah! 

Their pride fallen.  
Another Prelatic spirit succeeded in the Presbyterians.  
This appeared in their acts of Treason against the State.  
Short lived too.  
Proverb.   but had it not been happy if another Generation had not (next) succeeded in usurping such Lording power! I mean the Prelatical Presbyterians. Those Olives, and Vines, and Figtrees (before very fat, sweet, and fruitful) have lost their loveliness, and former excellencies, and that merely out of desire to Lord it too, as well as the Brambles did, Judg. 9.8, 9, 10, 11. although in a Classical way (as they call it) but this being so near a kin unto the other, hath met with the like destiny and destruction, and that Discipline proved but short-lived, according to the Proverb of Fraud and Frost, etc. for it never thrived, and began to be too proud at the first, as soon as ever it stepped into the Chair.  
Besides, as their Lording Classes are not Classical, 
Ruling Synods are unwarrantable.  or warrantable in the Word, neither are their Synods, or (commanding) Convocations, to order and make Directories for Christ's Churches, of Divine right, what assemblies are more mischievous (as they have been hitherto) to the Saints of Christ? 
Most mischievous they are so to Christ, (proprio corpore) in the flesh, and they are so to Christ in the Church (in corpore mystico.) Cruel to tender consciences.  especially when they would exercise Lordship and Dominion, Sovereignty and authority over their Brethren, or over any Church of Christ as they have done? most cruelly confining men to their judgements against their consciences, or else crushing them for their consciences; much like the Bed in Isa. 28.20. which is shorter than a man can stretch himself on. Now if a man lie not even with them, and but ever so outreaches their reason, judgements, or opinions, he must (presently) be punished, and cut shorter; as the Giant, that in the Highway seized upon all Passengers, and carried them home to his Bed, 
Expos.  and those that were not long enough to lie even with his own length, 
Sim.  and the length of his Bed, he by some most bitter and fatal engines or wracks, would rend them out, and draw so one joint from another, that by most lamentable tortures he would tear them out to that length; but in case any were too long for his Bed, and his length, he would cut off their legs till he had made them fit for his humour and fancy. But this is a most monstrous tyranny in men, 
To put them upon the wrack.  to wrack and torture consciences, and say too it is for Christ's sake, either to rend or wrack them out, or else to command and cut them off; (if beyond them) to make them even with their own length and height in their opinions and practices.) But these Mother's children that are angry with us, and would set us to keep strange Vineyards, 
Cant. 1.6.  and these Brethren that have hated us, and cast us out for Christ his sake (as they say) and said, let the Lord be glorified, shall be ashamed when the Lord shall appear to be our joy. See Isa. 66.5. for the Lord 's design in these days is to pull down such as are incensed against the Saints, 
The Lord is about delivering his Saints from such oppressors.  Isa. 41.11. and thus saith the Lord, Ezek. 35.21, 22. Because ye have thrust them with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; therefore will I save my flock, and they shall be no more a prey. So in Jer. 30.16. All that devour them shall be devoured, and all thy adversaries shall be captives, 
Proph.  and they that spoiled thee shall be made a spoil, and all that prey upon thee will I give for a prey; for I will restore health unto thee, and heal thee of thy wounds, because they called thee an outcast, saying, This is Zion whom no man seeks after, etc. For it must be, that every plant which the Father hath not 〈◊〉 Mat. 15.13. Jo. 15.2. shall be rooted out (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or pulled up by the roots) so shall Synods down, 
Expos.  

Synods must down, that usurp dominion over consciences.  
What assemblies are allowed of, vid. ch. 9 lib. 2.  
Mr. Parker in's Eccles. Polity, lib. 3. cap. 12. etc. 22. Omne determin●tum habet causam efficient●m & omne efficiens habet determinatum. Mr. Burrough his heart divisions.   for so much as they usurp Dominion; but in some case (as we consider hereafter) that the Elders appointed by their Churches do meet together, to confer, to assist, and counsel (not to command) we can consent unto, and are confident that it is very warrantable by the Word; and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers (Orthodox so called) and unanswerable reasons, how every Church hath an equal and absolute power without appealing; and that Synods, Courts, (or Commissionated Classes) have not the least power over any Church of Christ, to command or rule; only (at most) to admonish, counsel, and advise; and it is without a warrant, and but a barren branch, an ill plant, and beyond the bounds of Christ to exercise any such authority; we shall be more large in this afterwards; but yet see honest Mr. Burroughs in his Heart-divisions, cap. 22. who clears it up to any capacity under several considerations, as that the extent of Juridical power must be by institution as well as the power itself, and that all power receives its limits and extents (in Church or State Discipline) from the same Authority, whence it first had its original institution; which is undeniable, undoubted, and infallible truth. Now let our Brethren but show their Magna Charta, or proof out of God's Word, for that power they would usurp over the Saints or Churches by Synods, or over any Church of Christ by any Classes whatsoever, and we will freely bear it; or else let none presume so to oppress the Saints by Convocations, to command and control any Church of Christ, 
No warrant out of the Word for them.  or to wrack any conscientious Christians, or to persecute them by reproaches, wrongs, punishments, or the like, as cannot crouch to their Cross, or cruel Judgements, which is, to put a yoke upon their necks, which neither we, nor our fathers were able to bear, Acts 15.10.  
Obj. Yea, we can quickly prove it by Scripture, 
Obj.  but turn to Acts 15. and you shall find that appeals were made to the Church of Jerusalem.  

Answ.  Answ. This is the Master-objection that can be brought against this Doctrine of Gospel-order, 
Vide Hooker in's Survey. Cottons way for the Congregation cleared, cum multis aliis. etc.  which is so often and ablely answered (I think) by all that have penned on this subject, as that I need not to answer any thing unto it: yet seeing it is so propounded, I pray you mark in that Chapter, Appeals are not made to the Church of Jerusalem, as if they had command over any Church to rule them, or set them a Directory of Church-government, 
Expos.  how they should practise, 
No Appeals, to jerusalem, for Canons or as having a supreme Power.  etc. no, but only to advise and counsel them as a Sister-Church, and as one of a sounder judgement, and of longer and riper, and safer experiences.  
Secondly, Besides, the application made to Jerusalem was not about Church-government; or for instructions from them on that account, 
2 It was not about Church-government, but to ask their advice & judgement of a matter in controversy.  but it was about a difference, that arose among some who were set for Circumcision after the manner of Moses, whether that might be, or no? what they (who were of more established, and better-setled judgements) thought of that matter, which some held so needful, verse 1, 2, 4, 5.  
Thirdly, It appears in verse 2. in that they determined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3 No necessity of sending, but it was thought fit to send to jerusalem.  that is, chose and approved of Paul and Barnabas upon that errand, it was not (jure divin●) of absolute necessity to appeal, or rather apply thither, nor yet did they do it, as to an higher power (as was answered in the first) as if they had any Dominion over their faith, but only as helpers of their joy, 
4 Should it be granted, appeals were made thither. Yet where be Apostles now? or such to sit as are infallibly gifted, graced, and spirited.  2 Cor. 1. ult.  
Fourthly, But should we grant it (which we will not as long as our Buckler holds whole) but should we, they would be but little the better for it; for consider who they were, were they not the Apostles? men? extraordinarily enabled? and can any (now) say so? and with such confidence? as verse 28. for it seemeth good to the Holy Ghost, and to us, etc. without high presumption? But,  
Fifthly, This helps not one jot the Presbyterian, or Prelacy, 
5 The whole Church▪ brethren, sisters, all joined.  nor adds an hair's breadth to their Discipline, or Doctrine: for we find in verse 22. It pleased the Apostles and Elders with the whole Church to send, etc. the whole Church had the knowledge of it, and their voting in it; and the Apostles and Elders did not answer on their own heads, 
Not Apostles nor Elders, on their own heads, as the Presbyterian would infer. This spoils officers, and makes them to Lord i●.  but the Church consented to it, and concluded it; which is contrary to the Presbyterian judgement and practices, who will have the Elders alone to be a power and authority enough, without the rest of the Church, which is contrary to rule; besides the ill consequences of it, which I shall speak unto hereafter in the third Book, and which is a giving of an absolute power to such (which makes them Lord it) who are to have but a derivative power, and are but servants at best. But thus that objection is (I hope) sufficiently answered. Another.  
Object. But is it so! hath no one Church, 
Object.  power over another? why then? how can a Church be reform, that errs in doctrine or practice?  
Answ. There must be spiritual helps against spiritual evils, 
Answ.  and the weapons of our warfare are not carnal; 
Spiritual remedies, to spiritual evils. li. 1. Ch. 13. Ch. 2. Lib. 2.  here is no need of the world's powers, which I shall show hereafter; but we must make use of Christs-rules, which are clear in this case. Consider in an erring Church either a part or the whole is corrupt and adulterate, if only a part, than the sound part must admonish, convince and reform their erring brethren if they be able; 

How to deal with an erring-Church.  
One Sister-Church may deal with another Sister-Church, as one brother in a Church may deal with another.  
Church's coordinate.   but in case they cannot do it, than they may send for the assistance of a Sister-Church, as Antioch did, Act. 15.2. But if so be it be the whole Church errs, then look how an (equal) brother in one body is to deal with another, according to the same rule of Matth. 18.15, 16, 17. and by proportion is an equal Sister-Church to deal with another, for although one Church is not subject, or subordinate unto another (neither is one brother to another) yet one Church is coordinate, and hath a like power with another (and so hath one Brother with another) so that as in brotherly-love and communion, one brother admonishes, reproves, exhorts, convinces another; and if there be no help for it, declares the brother's offence in public, and may in time and order according to rule withdraw from him, as in 2 Thess. 3.6. thus may, and must one Church (in sisterly love and communion) deal with another; 
And may admonish, advice, Inquire.  as to inquire into the nature of the errors or offence given by an erring Church unto her, to know the Truth, Deut. 13, 14. and not to proceed upon bare reports, 
Examine.  Exod. 23.1, 2. which ye shall not raise, or not receive; for it may be read both ways; 
Expos.  then may the Church send Letters or Messengers to that erring-Church to admonish, exhort, reprove, and convince, if she hears they have gained their Sister-Church; 
Exhort.  but if she refuses to be reform, than that Church may take one or two Churches more to assist her. 
Convince. If the erring Church will not hear, then one or two Churches more join together to admonish her.  But if she resist admonition, and all means that be used by prayers, fastings, entreatings, persuasions, reproofs, and all, than all the Churches about appoint to meet, and by the word of God reprove the errors, and if they find her obstinate, than all other Churches are to withdraw from her, 2 Tim. 16, 17. Tit. 3.10, 11. and declare against those errors, and no longer to hold them a Communion of Saints, but to take away all right-hands of fellowship until their repentance appear to the satisfaction of the aforesaid offended Churches, 
If nothing will prevail, than all Churches join together.  and a visible reformation, and a public renunciation of the aforesaid errors and sins. Now if they be conscientious and gracious, this punishment (for so it is called, 2 Cor. 2.6.) will pierce to the very hearts of them, and this will work more upon them, upon their consciences, than all the prisons, 
To withdraw from her, and declare against and excommunicate her.  or punishments of the world. For if the declaring against such a Church, the withdrawing of all others from her, their open protesting against her, and abhorrence of her detestable errors and sins, if they be so, and the disowning of her for a communion of Saints, and their continually appeals unto God against her, 
This will be greater punishment than prisons to the conscientious among them.  if these do not deeply enter into her heart, and strike their consciences that are in her, and afflict their spirits, what will? For Joh. 5.22. All judgement is committed to the Son; and I am sure if Christ's ways, and the weapons of his make, cannot prevail, than a formal jurisdiction, Courts and commands of men's make, will not.  

If Christ's judgement prevails not with them, men's cannot. The best way to bring in an erring Church.  But thus I have answered the objections of weight against this Point, which hath been abundantly proved and pressed: For (pares omnes inter se juris essent, says Whitaker) all Power is alike in all Churches, whether in Ephesus, Corinth, Rome, Philippi, or the like; one not being one iota subject to another; Wherefore to the second Use.  
Use 2. Then we see, such as are honoured (though some use 2 think naucified) by the name of Independents, I mean the Members of the congregational Churches, 
Independents have the word for their warrant.  and Presbytery (which we hold with, although the Prelatical be too presumptuous and usurping for us) I say, such are not without the Word for their warrant; nor are they without Christ's rule for their refusing the commands of men, or their proud precepts, tending to embondage the Saints by their usurping power; One Church having as plenary power as any other. 

Independents long before now.  
Paul Baines, his Diocesan trial Pleads for Independents. Doctor Sib's his breathing after God.  
Uses the word Independents also.   Master Paul Baines (that precious holy man, and light of his age) in his Treatise printed, 1621. pag. 13. says plainly, We affirm it, that no such Headship of, or in any Church, was ordained by Christ (our only Head over us) either actually or virtually, but that all Churches are equally INDEPENDENT (being his own word) without any kind of subjection one to any other. Sweet Sibbs in his breathing, etc. pag. 94. speaking how amiable the Tabernacles were, applieth them (as Types) to particular Churches of Christ, having equal beauty and glory (and the said Sibbs in his said Treatise, lib. 2. chap. 9 uses the very word also Independents. Robinson in his Reasons discussed, is large upon this point, 
Robinson. Bullinger.  and Bullinger in the 5. Decad. Serm. 1. says it at large also, That the power of governing and ordering all affairs and Church-matters, belonging to the body is within the body, whither with relation to the calling, or choosing Church-Officers, Pastors, Teachers, Elders, 
All power is in the body.  Deacons, and Ministers, Act. 6. Act. 14. & 15. or for binding and losing, and Censures, and Sacraments, examining of Doctrines, admitting of Members, and in all other Church-matters, and that they have besides, power to call Synods, 

Doctor Ames in's Medul. Theol.  
Power over any particular Church is usurped.  
Dr. Reynolds. Ainsworth. Willet's Synop●●●. Cotton, Bartlet, Taylor.   to consult upon weighty occasions. Aims in his Medul. Theol. lib. 1. chap. 37. sect. 6. says, All power of Discipline (De jure) according to Christ's Institution is the Churches in Common, and none ought to usurp power over any such particular Church. A many more Witnesses and eminent men's Certificates under their own hands, (in their Writings) might be produced to prove these truths; as Reynolds in his Conference with Hart; Ainsworth in his Guide to Zion; willet's Synopsis; Cottons Keys; Bartlet's Model; Tailor on Titus; Cum multis aliis, etc. But by this you may see how unseemly it is for, and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us, 
As Prynne, Bastick, Baily, and Edward's, etc.  as to say only a few simple upstart fanatics, and giddyheaded illiterate fools are of this opinion. Why produce your cause, bring forth your strong reasons, saith the King of Jacob, 
In all Ages the most eminent men Independents.  Isa. 41.21. it is no upstart Novelty, but a truth of equal standing with the Kingdom of Christ; and in all Ages the most eminent Lights were of this opinion, though they had not the like liberty to put it into practice.  
Besides, should we not be worse than mad men to expose ourselves? poor Wives? with little Children? to the contempt of all? to be reproached by all? our persons to be hated of all? and to be abused in the open streets, our names to be all be spotted with the foulest filth and du●t which can be cast upon them? our Families and Friends to the ill-will of all (almost) and we ourselves continually to feed upon afflictions? and palpable injuries? whilst none dare, or do appear on our behalf? this was, and yet is in many places in the Countries, where we are in daily dangers and troubles. Now I say, what a madness were it, we should enter into so straight a gate, and run into the rage of all (almost?) whether profane, 
☞  or Professors? were not the testimony of a good Conscience our continual feast? and refreshing and rejoicing? if a mere headstrong will should hurry us on, to such a way of thorns and briers. 
Our Consciences carry us on.  But believe it, and the Lord is our witness, it is our Consciences that carry us on. Now Conscience (being a conjunct Science, and a knowing of the Act with the Rule) doth render us happy in this; 
What is Conscience.  That we most faithfully and unfeignedly seek the satisfying our Souls in the revealed Will, and declared mind of God to that which we know. But thus we must (and will if the Lord please) walk according to our light, and as we are fully persuaded in our breasts, that we may have peace at home, though perils abroad, and wars without continually. See Rom. 14.5. Phil. 3.16. and let not the Saints be in the least discouraged at our sufferings, which are a token to us of Salvation, and that we are of God, in Phil. 1.27, 28, 29. For we shall come shining out of the fire, and in glistering glory, 1 Pet. 1.6, 7. although indeed so subtle is he, that can transform himself into an Angel of Light, that Spiritual wickednesses are set up in holy places; 
Formal Professors time-servers.  wickednesses that seem Spiritual, and carry a face and form of holiness; For in every age have your formal Professors run posting to that Religion, and worship which hath been in most request, and highest esteem; and hence it is, whilst their Presbytery was best accepted of, most of your Prelatical ones proved Presbyterians; and now Independency is in date, and hath the day of it, your Presbyterians turn Independents (omnia pro tempore & nihil pro veritate, saith one) or at least they gather together in the name of Independent Churches, and such as are so called, 
Many take up the name of Independents, and Independent-Churches that are not so.  who are commonly the cruelest Persecutors and Petty-popes' over the poor Saints, and over the Independents indeed, Veram Ecclesiam non sequens, sed persequens, these being (in their Judgements) as rigid, and enraged against the true Churches of Christ, as the Presbyterians or Prelates; And as one who hath the name of another great man, therefore hopes to be the heir, and have the day, is in hot pursuit for the estate, and will not compound for peace, unless upon some unequal terms, although he hath no right thereunto; so they; 
Sim.  and by their party they prevail, to justle aside the just and true Heir indeed, and to set him a begging for his livelihood: And yet it is possible a true Church of Christ shall be prosecuted under another name too, and that which is most odious, it may be. But yet we will say as Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not. Whilst our Cause is good, our confidence is great, our interest will hold, when others forged Titles will not be worth two pence; yet how impudent are some, that like Praxiteles, 
Our faith and fortitude.  (who made the poor people worship his Strumpet instead of Venus, and under her name; so they) gull poor souls with a form, appearance, and painted Picture. These worshippers of the Form, are enemies to the Spirit and Power; but let us not fear their frowns, menaces, nor malice, but let us go on, 
Sim.  though the bawling Curs run railing after the galloping Passenger, yet let us ride post, in a Victory of Patience, and in the Triumph of Innocency. And as Anaxarchus said to the Tyrant, Tundis vasculum Anaxarchi, sed non Anaxarchum; So they may hurt us, but not hinder us; trouble us, but not triumph over us.   

CHAP. IX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebi. A further Demonstration of the Discipline of the Church of Christ, objective, or upon the account of the Church's object, and what that is.  
WE have handled, through the grace and goodness of our God, the Form (I hope) fully of Church-discipline and Gospel-fellowship, wherein I trust, the Lovers of the truth will not take me to be too tedious, although in the following-chapters, I wish I could promise to be compendious, especially in this first Lib. seeing what is to come (as I take it) is less controversal; 
The beautiful object of Christ's Church.  I shall next insist upon the object of this Church-state, whereby it becomes so amiable unto the Saints, viz. the Presence of God, giving out of himself more in grace, and glory to such Saints then to any others, according to Psal. 87.23. which point lies apparent, Psal. 84.1, 2, 7, 10, 11. 
What it is? Proved by Scriptures.  So Psal. 63.1, 2. O God thou art my God, my soul thirsteth for thee, my flesh longeth for thee, etc. to see thy power, and thy glory, so as I have seen thee in thy Sanctuary, verse 5. My soul shall be satisfied as with marrow, 
His power and glory there.  etc. that is abundantly more than in other places, which thing is promised us, as in Exod. 20.24. 

His name and best blessings there.  
His presence by his Word and Spirit, there.   In all places where I record my name, I will come and bless, etc. i. e. I will come in a special manner, and bless them with special blessings of grace; so is the type, Exod. 25.8. so in Isa. 4.5, 6. He is upon all the assemblies of Zion (not elsewhere) a cloud and smoke by day, and a flame of fire by night, and upon all the glory a defence, etc. Isa. 25.6. there the Saints (in the Lord's house, this mountain of holiness) shall be feasted with fat things, Psal. 36.8. and shall say as in verse 9 
Fat things and feasts there.  Lo this is our God we have waited for him, this is the Lord we have waited for him, we will rejoice and be glad in his salvation, etc. that is, we have waited for these appearances, and this his presence in grace, and of glory, etc. Thus in Isa. 33.17. there thy eye shall see the King in his beauty (an amiable object indeed) and in verse 21. there the glorious Lord will be a place of broad Rivers and streams, etc. There is the loveliest, heart-ravishing, 

There is the King in his beauty.  
And place of broad rivers. Th● most soul-ravishing object there. Wh●te and ru●dy.  
To the end of the world.   and soule-enamouring object that the Saint can set his organ or eye upon; here is the beloved, white, and ruddy, and more than all other beloved's, Cant. 5.10. &c besides this soule-enamouring presence is promised to the end of the world among Saints in such communion, Matth. 18.20. Joh. 14.22, 23, 26. Matth. 28.20. Joel 2.27. Zeph. 3.16.17. This lovely object (beyond all others) Saints embodied as before have had the happiness to see and enjoy, or to have the fruitive discovery of, which all the true Churches of Christ have experienced to the purpose, and their profit in all ages, Act. 2.28. Act. 4.33. So 2 Cor 3.18. 2 Cor. 6.16. Ye are the Temple of the Lord, as God hath said, 
Saints and Churches in all ages have experienced this point.  I will dwell in them, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will (in the nighest communion of love and grace) be present; and so as he hath promised, ye who are his Temples have experienced, Eph. 2.19.20, 21. Hebr. 2.12. and in such societies the Saints have found him to delight to be, and to walk there, Rev. 2.1. 2 Cor. 6.6. Psal. 132.13, 14. and to take his repose, Psal. 72.2. and 26.8. and repast there, Cant. 1.7. and 6.2. and 4.16. and to impart his most intimate loves in the midst of them, as Cant. 7.12. etc. by all which, lies apparently before us the beauty of the object.  
Use. On which account, how eagerly Saints should be set upon such a work will (obviously) appear out of Psal. 84.1, 2. for if beauty, blessedness, love, life, light, grace, glory, 
Use.  
The object invites and incites us into the Churches. This made David even dote in love on them.  or any good thing be object enough to win upon a people, all, and more than all, may be had here, in Psal. 27.4▪ One thing have I desired of the Lord, etc. what is that? that I may dwell in the house of the Lord all the days of my life: why so? to behold the beauty of the Lord. O there! there is the excellency of the Lord! the loveliness of his countenance! the comeliness of his favour! the beauty of his face! above all places! in the midst of the assemblies of the Saints thus united into a body. 

And in these Assemblies of Zion God appears most glorious and gladsome.  
Parishes have not this object.    
Now Parishes have not this amiable and peculiar presence of the Lord, they want the beauty of this object, and this object of beauty abundantly; For but little of God is to be seen in their constitutions and Churches. Now, where most of God's presence of love, light, grace, and glory, etc. is promised, and appears, there is the Church of Christ; but that most of this sweet presence appears in, and is promised to the Saints associated as before, I refer you to the pregnant Scriptures produced for proof. Wherefore dear friends! how forward would you be for this Discipline, 
Forma formae.  did you but discern the excellency and beauty of these his amiable Tabernacles? This made that eminent man Dr. Ames (Professor of Friezeland) leave all his honours, estate, esteem, etc. and all to become a member of such a Church at Rotterdam, 

Those that are not longing after these ways of Zion, see not this object in them. Dr. Ames left his Professorship of Friezland for Church fellowship.  
Vid. Peter's Report of Eng. wars.   choosing rather to sit on the Threshold in the Lord's house, Psal. 84.10. then to enjoy all the world without it, and pleasures for a season, blessing God upon his deathbed, that he had lived so long as to be (first) of such a body of Christ before he died, and when he was ready with good old Simeon to depart in peace; he beseeched Mr. Peter's, the (then) Pastor, and others, not to be discouraged or daunted, though they must suffer much, saying, If there were a visible way of worship in the world that God did own, honour, and manifest his Excellencies, and himself in, that it was this of the congregational (now called Independent) Discipline. The ignorance of the object indeed makes men no more in love with it, than they are; ignoti nulla cupido; but if the beauty of it be but in the Frontispiece, than every eye is upon it. 
His dying words.  O how does beauty shine in goodness? like the Sun in a clear Sky? O glorious! It is a Tradition that Noah being in the Ark, and having closed up all the windows, 
Ignorance of the object hinders the affection.  had a most excellent Carbuncle, or precious stone, which gave them light all within. But it is a truth that Christ gives a most orient, radiant lustre, light, and beauty to the object of every eye in the Churches of Christ: 
Sim.  So that the beauty of his Tabernacles is most amiable, whilst beauty and naughtiness blended together, do show like a Leprosy, the whiter the fouler. But thus far for the Object.   

CHAP. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chhok. Every Church of Christ hath his Rule to be ordered, fitted, form, and squared by; and how all the matter must be measured by Christ's Rule, and what that is?  
IN this beautiful building, we have heard the matter, and the form, and have found out the Church's fairness, 
Christ's Rule to build the Church by.  objective i. e. from the presence of God in the midst of her. But now it remains that the rule be brought out to square by. For is not this the Carpenter's Son? the Son of Mary? or will this Carpenter? or rather the Builder of this Temple of the Lord, work without his Rule? no surely; therefore, Rev. 11.1. There was given me a reed, and the Angel said, 
Proved necessary,  rise and measure the Temple of God, and the Altar, and them that worship therein, etc. This Reed is the Rule, whereby the Platform of the Lords Temple is measured out, and laid before us; thus the valley of Succoth is measured out, Psal. 60.6. So is it in Ezek. 43.10. 
1 By Scripture.  Let them measure the pattern of the Lords house. This work will not be well done without Rule, and that Rule must be Christ's too, which measures it out; 
Expos.  as might appear by other Scriptures, Isa. 11.1. Zach. 6.12.13. Matth. 16.16.  
So you may see in the Precept for it, Matth. 28.20. What I have commanded. Christ's commands are our rules; 
2 By Precept. Christ's Commands and Rules.  Wisdom (that is, Christ) calls. Prov. 7.1. Keep my words, and hear my Commandments: Keep them, that i●, so as diligently to observe them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us. So Prov. 8.1, 2. Doth not wisdom cry? and understanding put forth her voice? she crieth at the gates▪ etc. So my beloved spoke, and said, Rise up my love, my fair one, and come away, Cant. 2.10. It is the voice of my beloved, vers. 8. So in Psal. 45.10. 
3. Proved by practice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Besides, this hath been the practice of all true Churches, as in 1 Thes. 4.1, 2. We beseech you as ye have received of us, so walk. How? According to the Commandments we delivered to you, by the Lord Jesus Christ. For this is the will of God, etc. So 1 Cor. 11.2. 
Expos.  I praise you, that you keep (or observe, remember, and obey) the Ordinances, 

The Apostle urges the Rule.  
Not as a head, but as a helper.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctrines, Traditions, Precepts, etc. as I have delivered them unto you. Now how was that? Paul did this not as a Head, or Lawgiver, delivering his own Canons or Conclusions; for in Vers. 3. I would have you know Christ is the Head. Now Vers. 23. as I have received of the Lord, so delivered I them unto you; or, I have given them up unto you, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as appointed for that purpose. Now no others does Paul press upon them; for as in 1 Tim. 6.3, 4. If any man teach otherwise, 
Expos.  and consent not to the wholesome words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) (or words sound (sine vitio) and healthful for the soul, which are the words of Christ, etc.) withdraw from him, Vers. 5. Have nothing to do with such a one; and why?  
reason 1 Reason 1. Is because it is not in the power, or policy of men, though they be never so wise, 

Man's unfitness.  
Mad Church-work made by men's rules.   learned, or lofty, to lay down precepts for the Saints practise; or to set the way to worship God in, and by; all this being beyond him, and too high for him. A Balaam could say, I cannot go beyond the word of the Lord, Numb. 22.18. Should the Lord have left this to the wills and wits of men, what a most miserable Church-work should we have had? For every man would have had his mind, and set reason 2 up his fancy.  


God's strict command. Moses durst do nothing on h●s own head.  
Nor David, nor Solomon.   Reason 2. Wherefore, see how precisely it lies, in Exod. 25.40. That they look to it, that all be made according to the pattern showed upon the Mount. So that Moses must do nothing on his own head, in the Government of the Church, or by his own private authority, about the Tabernacle, but as the Lord Commanded; Nor durst David, or Solomon do any thing in the Lord's Temple, 
2 Chro. 8.14. 2 Kings 6.38.  either in the building▪ or ordering, or officers, or singers, etc. but all by direction from above, and according to the Laws of the Lord, who hath laid all, and lined all out by his own rules, and according to his own will, 2 Chron. 3.3. Much less durst any (whether Apostles, 
Nor Apostles, nor any, Without Christ's Rule.  or others) have undertaken it without direction from the Lord, and Christ's line, and rule; this glorious building of the Gospel, so far exceeds the former.  
Reason 3. Wherefore the voice out of Heaven bid, hear him; For he hath brought down from his Father's bosom the pattern reason 3 of this (new) Jerusalem; 
Christ's Commission.  which is coming down from God out of Heaven. Hence, Acts 3.22. 
Rev. 21.2, 3.  Christ is called the Prophet like unto Moses, 
Expos.  commissionated from the Lord to delineate unto us, and lay before us by plain and perfect rule, and line, 
To rule, order, and take the whole Government.  whatsoever appertains to the true discipline, and worship of God. So in Isai. 9.7. Of the increase of his Government shall be no end, to order it, and establish it, etc. Isai. 22.21. I will commit his Government into his hand, etc. And he shall reign in righteousness, and rule in judgement, Isai. 32.1. So in Zach. 6.13. Even he shall build the Temple of the Lord, and he shall bear the glory, and he shall sit and rule upon his Throne, etc. Hence saith Christ, Matth. 28.18. All (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) authoritative power is given me in Heaven and Earth. Go, therefore and teach them to observe all things that I have commanded you, and I will be with you to the end of the world. Wherefore God hath revealed his mind made forth by Christ in the Gospel, and that must be minded by all men, and Ministers, in this work; that all that be laid upon the building, be first ●ewn fit, ordered, squared, 
All the Church matter, and the form, is to be fitted by his Rule.  and qualified, for this worship of Christ, (both matter and manner) by Christ his own rule. All other rules of the best, ablest, and wisest men will make but (mud-walls) mad work, unequal and uneven, being all too long, or too short, but Christ's own.  
Use 1. We find by this, that Parishes are no Churches of use 1 Christ's building; 
Parish-Churches never according to Christ's Rule. Acts of the Apostles, the Church's best Directory.  never built according to Christ's rule or directory, largely delivered in the Acts of the Apostles. For I have already proved, they are without warrant out of God's Word, and that the Rule and Pattern of their Discipline is Antichristian, and drawn out of the whimsical doctrines, fanatic and fantastic Ordinances and Directories of men's brains. Wherefore come out, etc. For 2 John 9 whosoever abides not in, but transgresses from the doctrine of Christ, hath not God, etc. Wherefore V. 10. receive him not into your house, nor bid him God speed; for whosoever biddeth him God speed, is partaker of his evil deeds. Neither are ye to own, or say, God speed to Parochial Constitutions, which are transgressions to the rules and laws of Christ, according to all the Scriptures I have produced, and hereafter shall.  
use 2 Use 2. Let none say then, we walk without rule, seeing the pattern of our house is measured by this Reed, 
We walk by Rule.  as hath been proved, and will be more.  
use 3 Use 3. Let all Saints set themselves to observe Christ's rule directly, 
Independent Churches according to Christ's Rule.  without adding to it, or diminishing from it, Revel. 22.18, 19 so far as they see, even to a pin. For in this Moses was accounted faithful, Heb. 3.2. for that he had so exact a care according to the pattern in the building of the Tabernacle, Heb. 8.5. I remember sweet Sibbs, 
Dr. Sibbs.  in his breathing after God, Pag. 91. speaking of God's house, says, House is taken for the persons, orders, and enjoyments in it, and government of it (all gods) which is all to be according to Christ's rule. 
Neither must we make rules, nor slight Christ's Rules.  Let every Church of Christ keep close to the Revealed will. Far be it from the Saints to run the riot, with some refractory and unruly rugged ones; so as to slight Christ's rules, and to account it a bondage to be measured thereby, and ordered thereafter; but I shall speak to them, 
Mr. Brightman.  in the Third Book. Yet Brightman on Rev. 12.1. says, The Saints of Christ called into a Church, 
Expos.  must, according to the Primitive pattern, be clothed with the Sun (Christ) crowned with the light of the Twelve Apostles (Twelve S●ars) and having the Moon, i. e. the light borrowed from the Sun (Christ) to shine in her paths; to direct her feet in her discipline, 
Then her paths shall glister and shine.  and worship. It will never be well with the Church, until gathered and ordered according to Christ's rule, and then her paths shall glister by the Beams of the Sun. Let us therefore be thus minded, etc. as the Apostle says, Phil. 2.15. and whereto we have attained, in Ver. 16. Walk by the same rule. The Lord Jesus Christ direct our way, 1 Thes. 3.11. And as many as walk according to his rule, peace be on them, and mercy, and all the Israel of God, Gal. 6.16. Amen.  
Thus we hear how requisite Christ's Rule is: and indeed, 

In many gathered Churches, Ordinances prisoners, as in Babylon. Trap. Exod.  
Unskilful builders nor yet so spirited for the work as they will be.   till then as the House will be built but illfavoredly, and unskilfully: So the Ordinances of Christ will be there, but as the Ark was among the Philistims, rather prisoners, than privileges (as Trap says;) And indeed, I do fear they are so amongst some of your Formal Church-fellowships gathered, and Houses built up by unskilful workmen; who were not so spirited for the work, as some will be shortly. But as the House, after it is built, stands firm without the builder, because he giveth the artificial order only, and not the substantial being to the building; so indeed, such Churches, 
Sim.  as are built by Gospel rule and order, will stand firm, though the Pastors, 
Sim.  or such (whose Ministry was the means of making them so) be no longer about them: But the good order and rule of Christ will continue and keep them up; whilst such as go to gather a people, or to build without Christ's Rule, do but lay the brands together without tongs, and are sure to burn their own fingers at least, at last.   

CHAP. XI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amminadib. Every man or woman that enters into Church-fellowship, must have a full, free, and clear consent, and be throughly satisfied, having a voluntary submission to all the Ordinances, and Orders of Christ in that Church, whereinto he or she is entering.  
THus as we do absolutely disclaim such as fall short of, 
All that join in this way, must do it by free and uncompelled consent.  and such as run beyond Christ's Rule in this Church-state on all sides, and that do de novo take up any practice without precept from Christ: So also we must see by what means Saints so qualified as before, are to be embodied together, 
Lib. 2. c. 2.  which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove, none, but such as are throughly satisfied of the way, and (as being convinced) can freely and voluntarily consent, 
1. Proved by Prophecies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are to enter into it. For we shall find the Prophecies clear in this, Psal. 110.3. Thy people shall be willing in the day of thy power; so in Isai. 2.2, 3. they shall flow (i. e. freely, unconstrained, by an instinct, as the tides do, 
Expos.  and of their own accord) to the house of the Lord, and say, 
More fluminis. All flow freely.  Come; which signifies a freeness thereunto without compulsion. So Jer. 50.4, 5, etc. wherein their willingness shall appear; in that they go, weep, and run, and seek, and inquire, and ask for the ways of Zion, 
Jer. 31.33, etc.  and say, Come let us join ourselves in a perpetual Covenant, 
All mutually and concurrently give themselves up with one consent.  etc. By all which, it is clear all they do (in ordine ad communionem Evangel.) is done by a voluntary consent and concurrence. So Micah 4.12. so Zach. 2.11. so joining themselves, is in the Hebrew, A mutually giving up themselves together with the knowledge and consent one of another; And thus in the third Chapter of Zephaniah verse nine, 
2. Proved by Precepts.  They shall all call upon the Name of the Lord, 
Acts 11.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and shall serve him with one consent. Besides all these, Wisdom (Christ) calls for this in Prov. 23.26. My son give me thy heart: And thus it is intended in Barnabas' exhortation, 
Calls to come freely,  That with purpose of heart, (that is, the decree of the will) they should cleave unto the Lord. In this sense is mentioned so many come of poor souls unto Christ, 
Expos.  and so many calls in Scriptures to come, 

Christ's call to come freely, and fervently. Chephetz in Hebrew.  
Vide Beza in loc. Et Hugo Grotius.   Matth. 11.27. Joh. 6.35, 37. unto him; and in Luke 9.23. If any man will come after me, let him deny himself, take up the Cross, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is as much as to say, such as will come according to Christ's call and command, must come freely, affectionately, and with fervency of desire, (Importat simul affectionem, affectationem & acceptationem) therefore they must deny themselves, 
See Burroughs on the Excellency of a gracious Spirit, p. 281.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) that is, Let him not have ends to come for, nor principles to come from off his own; but let him have (as it were) no reason of his own, for, or from himself to induce him thereunto, 
3. Proved by continual Practice of Christ's Twelve Disciples.  which is an hard saying to some. For the word is an accurate compound, noting more than an ordinary or single self-denial, (Abnege●, i. e. Omnino neger:) Now none others come to Christ to follow him, in fellowship with him, according to his call and commands, but such as were freely carried forth, even from their own reasons (if need require) into a voluntary consent, and coming into union and communion with the Saints: 

And Churches in all ages. Proved by Types.  
None else fit for the setting up of God's Sanctuary.   Which also in all ages is proved by the Church's practice. Shall we look a little into the Typical Tabernacles, and it is a truth therein; viz. All that then offered, were to be free, and to do it voluntarily, (i. e. not violently, or constrained thereunto) therefore Exod. 25.2. O! every man that giveth it willingly with his heart, ye shall take my offerings. And Vers. 8, 9 Let them make me a Sanctuary that I may dwell among them, according to all that I showed after the pattern, etc. This is also a good Gospel-rule, and it is a moral, reasonable service I shall show; but so in Exod. 35.5. 
All were to be free and willing, else not to be accepted.  Whosoever is of a willing heart, let him bring his offering. Vers. 22. They came both men and women, as many as were willing-hearted, (none else came warrantably) and Vers. 29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing; which the Lord had commanded. And in 2 Chron. 29.5. Who then is willing to consecrate his service this day unto the Lord? Vers. 6, 7. They offered willingly for the service of the Lords house; but need I be so long? In Nehemiahs' days, chap. 4.6. So built they the wall, etc. For the people had a mind to work; notwithstanding the oppositions and great enemies, and discouraging difficulties, were enough to daunt them. So (I say in all ages) Saints did freely and willingly (without the least compulsion) to unite and embody together, 
Saints in all ages such free-willers.  and enter into fellowship; as it is said, Jo. 6.21. they willingly received him into the ship. So when Christ called his Disciples into this Church-state, they came willingly, and by a free-consent, Matth. 4.20, 22. presently, and without lingering, or delay, 
Expos.  or ask counsel of their Father or Friends. 
In primitivo times so.  So Matth. 19.27. so Gal. 1.15, 16. and such as were pricked at their hearts, with the word of grace, in Acts 2.37. did so in Vers. 41. gladly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. willingly) receive the word, and being baptised, entered into fellowship. So in Acts 8. & 11. & 13. & 14, etc. 
Expos.  And thus the Church of Corinth were gathered, and thus the Churches of Macedonia, 2 Cor. 8.3, 5. who were willing of themselves; and they did (says Paul) give up their selves to the Lord, and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is freely, and cheerfully, 
Expos.  and willingly.  
Thus the Church of Thessalonica were examples to all Believers in Macedonia and Achaia, for their readiness and willingness; 
Examples. 1 Thess. 1.6, 7.  we might instance all along, and confirm this abundantly by examples and reasons, but that I shall be too tedious; yet the truth is, should we not, with a free, and by a voluntary consent serve the Lord in this his worship, and enter into the beauties of holiness;  
reason 1 First, We should fall short of all Worshippers, even of false gods, 
Otherwise we were short of the very Heathens.  and the very Heathens would rise up against us: For nature itself teaches us to worship God willingly, and the Scripture teaches us much more willingness in the true worship of the true God, Joh 4.23.  
reason 2 Secondly, otherwise his Worship would be as a bandage to us; 
Else in bondage.  for when it is tedious to men, Mal. 3.14. than they are soon weary with well-doing.  
And besides, thirdly, they be Hypocrites, and will never reason 3 hold fast, but fall off fearfully, that enter not in freely and fully satisfied, 
Else soon fall off.  1 Joh. 2.9, 10. and persuaded in their own souls by the Spirit of the Lord, Monendo, movendo, & removendo, instructing, moving, and removing all the lets.  

Use.  Use 1 Then the weapons of our warfare are not then (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) carnal, 

Parish Churches upheld by carnal weapons.  
Whilst the Spirit, it is that convinces us of the truth, constrains us to the truth, and makes us worshippers in the truth.  
Compulsive powers do more hurt then good.   fleshly, worldly, or the like; Not by might, not by power, but by my Spirit, saith the Lord, Zach. 4.6. wherefore we find no need of compulsive Powers, whereby Parochial constitutions were kept alive so long, viz. by Powers to compel men by stocks, prisons, fines, pillories, and punishments, and whether they will or no to make them keep their Parish-Churches, and Ecclesiastical Canons, whilst alas! it is the Spirit convinces us of the truth, Joh. 16.8.9. and constrains us to the truth, Job. 32.18. and makes men worshippers in the truth, Joh. 4.32. Uphold me with thy free Spirit, saith David, Psal. 51.12. and that the Spirit makes men free in the truth, and the truth in them, see Joh. 8.32, 33.36. 2 Cor. 3.17. It is not all the beating, or bruising, whipping, or punishing in the world, will persuade the conscience, convince the heart, or convert the sinner. Thus men may be made Hypocrites, 
And makes many hypocrites, but few true Proselytes.  and play the devils out of fear of torment, but not Saints or true worshippers till the Spirit makes them willing; therefore give to Caesar what is Caesar's, and to Christ what is Christ's. 
Cartwright.  As honest old Cartwright said to Whitgift, You would bring in the Magistrates to break and change the orders which Christ our King and Lawgiver hath left in his Church; 
Christ's government and civil Magistrates are distinct in specie & ge●ore.  For as Christ came not to meddle with, or overthrow the civil-government, neither must your Civil Magistrates or Civil Governors meddle with the matters or affairs of Christ's Church, Christ alone being Lawgiver therein; so that such would alter and overthrow Church-order, and Government: for which Christ will give them but little thanks at last, 

Psal▪ 2. Civil Rulers within civil Rules and Precincts.  
Rom. 13.1, 2. A Word and a warning to Rulers.  
K. Vzziah, And Perez-Vzziah.  
Not to meddle with the matters of Religion.   and will requite it to them by the overthrowing of theirs; and for this end the Rod is in his hand at this day.  
Now who knoweth not, that the office of the Magistrate consists in those things that belong to our life and goods, and is to be kept within the compass of a Civil jurisdiction: Hence it is that Azariah cast out Vzziah out of the holy place, and that because it was not proper for a Prince, but for the high-Priest, 2 Chron. 26.16. Leu. 13.46. Let Rulers in their relations, and Church-officers in theirs, be found faithful. Vzziahs' pride is expressly noted, 2 Chro. 26.16. for usurping the Priesthood in the Temple of God, but he escaped not scotfree, for he was suddenly smitten with the Leprosy, and laid out for an example to after ages. On the other side, 
Example. Christ would not meddle with civil Magistracy.  our Saviour refused to meddle with Civil Magistracy, or with matters of that kind, a Kingdom being offered him, Jo. 6.8. he could not accept of it, nor would he handle Civill-matters so much as to divide the heritage between the brethren, it being not his office, Luke 12. Now let none usurp, 
The Spiritual and Eccles. is above the civil, which the civil power is to serve.  but let the Civil keep within his Civill-precinct, and the Spiritual within his compass and sphere. And yet the Civil is to submit to the Spiritual (and in a spiritual sense the Ecclesiastical) Discipline being above it. As Philip the Emperor, whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstain from breaking of bread, and suspended until his repentance were seen (being guilty of some sins) willingly obeyed, and lay low before the Lord, and did not dare to partake of it, until his sins were answered by sorrows suitably in the sight of all, 
☞  and till he had both openly delivered his grief, and evidently declared his faith before all.  
Besides Theodosius Emperor (in 5. lib. Eccles. Hist. of Eusebius) is eminent for his most ready and religious obedience to Ambrose his exhortations and reproof, 
Theodosius an example. All to teach Magistrates to be under Christ's Discipline, and not that Christ is under theirs.  which brought him prostrate upon his knees, and flat upon his face before the Lord with tears, and prayers. I own nothing of Superstition observed in those days, only this is that I aim at, that all our Magistrates may know they are under Christ's Discipline and Jurisdiction, and not Christ under theirs. Yet this may our Magistrates (whom we honour) ever know, that it is their duty and proper to them to make provision for the Church of Christ (principally) and to improve their Authority for the preserving of Christ's Kingdom and God's Church and service: 
But what Magistrates and Rulers may do as to matters of Religion.  And for this David, Solomon, Josiah, Ezekiah, and others of the Rulers of Israel were registered famous; Not that they are (in the least) to force men's consciences into a consent and compliance with their own ways or worships, or to rack them into a Religion: God forbid! For Luke 9.5.4.55, 56. Christ came not to destroy men's lives, 

How far they may go.  
Vide ch. 13. Examples. Not to force consciences.   but to save them. And we must with all meekness instruct them that oppose, if peradventure (though it be much in question) that God will give them repentance to the acknowledging of the truth, and to be recovered out of the snares of the Devil, 2 Tim. 2.24, 25, 26. even as the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is, 
Expos.  the hottest adversaries of the truth; even such are deliberately to be dealt with, 
But with gentleness to win them in to the truth.  and gently entreated, unless▪ the Laws should seize upon them on Civil accounts for transgressions, and as (Civil) disturbers of the peace, or the like; but I meet with a stop by some sturdy stickler for Coercive Power.  

Object.  Object. Luke 14.23. The Lord says, Compel them to come in, 
Expos.  that my house may be filled.  

Answ.  Ans. Who doth the Lord speak to? They are the Lords servants who are commanded to it, 
1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  i. e. not Civil Magistrates, but the Messengers of the Gospel, sent out to gather Guests into the King's house; now this is not meant by prisons, punishments, or the like; But,  
2 The word is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. show them a necessity (vi & efficacia rationum, 
2 Ans▪ Affirmatively show them a necessity of Christ and his Churchway.  Grotius in loc.) of coming into my house. Win them with arguments, that as they that want bread see a necessity, or are compelled to go to Market, so may these. And thus is it, in Matth. 22.9. Bid them, that is, invite them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) call them, with undeniable winning words, and with forcing arguments; 
Grotius.  in which sense we are to compel them as much as we may, with the weapon of the word, 
Sim.  and strength of truth.  
But before I finish this Chapter, 
True Magistrates in their respective places much owned and honoured by all the Churches. Vide ch. 13. Adversaries of old accused us as enemies to the Magistrates Vid ch. 2.  let not the Civil Magistrates imagine in the least, that this Discipline of the Church doth derogate a tittle from their just rights which is the false suggestion of our Adversaries of old against us, as Ezra 4.7, 8. and verse 16. they said to the King, if these men go on, than thou wilt lose thy right and portion. Thus the Precedents conspired against Daniel, Dan. 6.6.7. and accused him for a Rebel, verse 12. But as we have, we shall and will (and dare not do otherwise then) be subject unto them, even for conscience sake, Rom. 13.1. But we shall meet with more of this hereafter; In the mean time Saints are compelled.  
Secondly, By the sweet insinuations and powerful persuasions of the Spirit of Christ; they are constrained into the use 2 house of God, 
The Spirit compels us, and yet we are volunteers.  and they are voluntarily knit together into one; which Sibs sweetly shows necessary, in his Treatise before named, page 91. Now when the Spirit prevails, they are to enter into practice, and then they do it with abundance of sweetness, satisfaction, freeness, and readiness; 
Dr. Sibs.  and this is requisite in all that would be gathered according to the Gospel: It is God which worketh in you both to will, 
God works in us the will first. Vide l. 2. c. 2.  and to do, Phil. 2.13. And he persuades Japhet to dwell in the Tents of Shem, not otherwise forcing them; so that we grant such a kind of compulsive powers: But as all Controversies are about meum and teum, even so it is as to this: 
Sim.  And a little thing will make the Magistrate challenge it, because he is (for the most part) inclined to it; A little clap with the hand sets on an eager Mastive, but the force of staves cannot loosen him; 
Take heed of setting on Magistrates.  wherefore I advise men to be wise, how they set on Secular powers to interpose, or impose in matters of Religion, as to tender Consciences; some are busy herein, 
Sim.  who are like the Bustard in a fallow field, that cannot rise high, sine vi turbinis, without the Whirlwind of such a Tempest; 
Some busy to do it.  (for so I account it will be to the Church) and then like squibs in a throng, they fly out on all sides. But I hope our Magistrates will be more wise then to run the hazard of so imminent wrath of God. 
Sim.  For as I have read of the Tyrians in Alexander's time, when he had besieged them, that the iron they put into the Forge (for to use against the enemy) even whilst it was in the fire, 
It will run Rulers the hazard of ruin. Vide ch. 13.  was seen full of drops of blood (says Quintus Curtius) and so have been, and will be the weapons that are used against consciences. It is sad! when ungodly great ones must sit as Judges of the greatly godly ones. Many men are like the Lawyer that pleaded strongly for his Client, 
Sim.  but before the day of hearing, he was advanced to the Be●●ch, and made the Judge; but then he adjudged it to the other side; 
Sim.  saying before he was an Advocate, and pleaded for his Client, but now he was his Judge. Thus Politicians do, who like A●●alus have planted many herbs, to poison (true spiritual) piety, but to practise policy; And like curious Cooks build up with their hands high, 
Sim.  but with their teeth tear low. These like the Wolf answer the Lamb, that pleaded her innocency. It is true, thy cause is better than mine, but my teeth are harder than thine. But God is engaged against such Powers, and Policies▪ vide chap. 13. Thus much for this Chapter.   

CHAP. XII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halal and Hodh. The End of Saints so embodied together as before, being a true Church of Christ, for Matter and Form, Object, and Rule, as before, is the Glory of God, and to set forth his praises in Christ, and his Churches.  
THe rightest-line is the shortest; 
The final cause the first in the eye▪ though the last in the act.  I would have mine both short and right, wherefore I fear lest my too much haste make me run awry. Every wise man proposes to himself an End in all things, and the more wise he is in this point, the more he imitates and resembles the Lord; hence said the Psalmist, Psal. 37.37. Mark the perfect and up right, for his end is peace. And verse 38. The end of the wicked is to be cut off, therefore mark him. The End is the first and principal thing to be minded, and looked after; not so much the present motion, station, or action; as what the end of this, 
The End is first, and most minded.  or that, will be, or what it is, is aimed at, and intended; For there is a Way that promises peace and prosperity to a man, and all w●ll, but the end is death, Prov. 16.25. 
And why? All th●ngs in the first and second Creation have one and the same Head. Col. 1.18.20. and one and the same end.  So a thing may be but hastily begun, and the end of it be bitter, and not blessed, Prov. 20, 21. All things in the Creation, as well as in the Re-creation, have one and the same ultimate end, which all Saints should have in all their practices, purposes and proposals to themselves.  
The end, though last in the execution, yet is first in the intention (in omnibus agendis, etc.) and this is an undoubted truth: Now (agere prudenter) to do wisely, is (adhibito certo fine) to have before us fixed an honourable end, and answerable to the business we are about. Now our end in all things must be the same with God's end in all, 
The glory of God, the one and the same End of all.  viz. The glory of God; no other end is honourable enough for us to aim at: Hence it is said, He created every one for his glory, Isa. 43.7. and in Prov. 16.4. The Lord made all for himself, yea, the wicked, etc. i. e. The final cause of the Creation was his praise and glory, so is it of his gubernation, our redemption, and salvation, and whatsoever we can say, 
Creation, Gubernation, Redemption, Salvation, and all hath one and the same End.  hath all the same end, which we are to aim at; viz. The setting forth the praises of God.  
Hence in so many Psalms, especially in Psalm one hundred forty eight, David doth invoke all things, and all Creatures in heaven and earth to praise the Lord, but above all he calls on the Saints, which is as much as to say, in especial manner it must be their end in all, and by all, and to do all to his praise and glory, 1 Cor. 10.31. so that God's Angels, Saints, and all men, and all Creatures humane or heavenly, (as they are God's) all have the same end, and that end is the honour and glory of God. 

This End most of all moves Saints into Church-fellowship.  
That this must be the End. 1. Proved by Prophecy.   Now Saints have (most especially) this final cause commanding them unto, and commending them into this Gospel-Church-state, this being their main end, and mighty design, to set forth the praise and glory of God. This truth triumphs in armour of proof out of Prophecies, Precepts, and practices with others. For first, in Isa. 35.10. The ransomed of the Lord shall come to Zion with songs, and everlasting joy, Isa. 51.11. & ver. 3. joy and gladness shall be found therein, thanksgiving, and the voice of melody, and they shall mention the Lords loving kindnesses, and the praises of the Lord, etc. Isa. 63.7. thus in Cant. 8.2. the Church gives her Beloved to drink of her spiced cup, 
Expos.  
The Churches spiced Cup.  i. e. praise composed of the spices or graces of his own Spirit; and here is also juice of the Pomegranates running out like little Rivers, most sweet and acceptable unto the Lord. So Cant. 7.12, 13. and Cant. 4.16. the end of her request is for the spices to flow out, and that the Beloved may eat of his pleasant fruits. This promise is also in that Prophecy of Jeremy 15.19. to comfort the cast-downe Prophet in his affliction, the Lord promises, when the precious are taken from the vile, they shall be as his mouth, 
Expos.  i. e. filled with Hallelujahs of praises and honours, and glory unto God. So in Jer. 30.17, 19 This is Zion, whom no man seeketh after, shall set forth his praises, ver. 19 And out of them shall proceed thanksgiving, and the voice of them that make merry; thus Zeph. 3.9. 
Expos.  I will turn to the people a pure Language (a lip) and what then? they shall call upon the name of the Lord (often read they shall praise the Lord) with one consent. This is foretell in many chapters of the Revelations, chap. 11.15.17. chap. 14.2.3. and in Revel. 21.11. This new Jerusalem which is (now) coming down, hath the glory of God to fill her, and ver. 23, etc. you shall find the Types both of the Ark, Tabernacle, and Temple to foretell this was to be the end of every Church under the Gospel, 
Types.  in 2 Chron. 5.13, 14. wherein they had Music and Melodies, Trumpets and Singers, 
Musics and singers.  all as one shouting out one sound of praises and thanksgiving to the Lord, and then the house of the Lord was filled with his glory. 
For the filling his hous● with praise and glory.  Now much more is this new Jerusalem, and so are these Gospel-temples for the praises and glory of God; Praise waits for thee in Zion, Psal. 65.1. and to thee shall the vows be performed, i. e. to thee in Zion, as if Zion only were for the same purpose; 
Expos.  and in Psal. 67.2, 3. Let thy way be known upon earth, 
2. Precepts.  and then follows, Let the people praise thee, O God. So Psal. 70.4. 
Psal. 140.13.  Let all those that seek the Lord rejoice, and be glad in thee, and let such as love thy salvation, say continually, Let God be magnified. Thus is that in 2 Thes. 1.11, 12. We pray for you, that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ; 
3. Proofs by practice of all Saints in fellowship.  by all which it appears, Praises are expected, and required from all the Saints in Zion. So Hebr. 13.15. Let us offer praises continually, with all the cohabitants in the Gates of Zion, which hath been in all Ages, being it is for that purpose they are enchurched, as in 1 Pet. 2.9. ye are a chosen Generation, a royal Priesthood, a peculiar (purchased) people; and why? for what end? That ye should show forth the praises of him, 
Expos.  who hath called you out of darkness, into his marvellous light, etc. So in Isai. 64.10, 11. Zion our holy and beautiful house, where our fathers praised thee, etc. So Matth. 11, 25. Heb. 2.12. says Christ, I will sing praise unto thee in the midst of the Church. 
Christ in the Churches sings praises.  Eph. 3.21. Unto him be glory in the Church, by Christ Jesus, throughout all ages, world without end, Amen. So that by all these Scriptures, appears the final cause of Gods calling out of darkness into light, out of the world, into the Kingdom of Christ; out from them without, to Saints so embodied (as before) within. I say the supreme and ultimate end, is to the setting forth of the praises and glory of God, as a peculiar people, in a peculiar manner. Although I deny not, but we are to aim at the edifying one another in Christ, furthering of one another in the things of salvation, watching over, comforting and counselling of, delighting and rejoicing in one another; and having fellowship with the Father and the Son, 
All other ends are subordinate to this End, which is the supreme.  1 Joh. 1.3. enjoying his presence there more especially, 1 Cor. 6.26. and provoking one another to love, and good lives, Heb. 10.24. 1 Cor. 1 9 Yet this of glorifying of God is the main, most, and moving end; and all other things we aim at, are but in subordination unto this (in ordine ad gloriam Dei,) and good reason for it, as will hereafter appear; for they have most cause for it, being the Redeemed reason 1 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and openly and apparently the Ransomed ones, 
Isai. 51 9, 10. Psal. 49.15. The redeemed.  as in Revel. 5.9. And they are most capable of it too, Psal. 33.1, 3. & 53.6. being they have most reason 2 understanding, Psal. 47.7. and are most unfeigned without flatteries, 
Isai. 35.10. Most capable.  Revel. 14.5. having no guile, or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, no Hypocrisy, falsehood, (for mentiri is contra mentem ire) reason 3 no defect of that nature, Hebrew, Mum, Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths; 
No hypocrisy.  but it is found so in the multitudes. Besides, reason 4 because they are the Virgins that follow the Lamb, Rev. 14.4. Virgins have the finest and sweetest voices, 
Virgins.  and tunes, and songs, 
Expos.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid, and unknown to them, without, that are but men; 

Have sweetest voices, best songs.  
In fittest tunes.   so Saints are hidden ones, or as in Hebrew Porah, the fruitfullest, and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions.) Now they know best the notes of high and low conditions, and dispensations; and they only keep the tune best, according reason 5 to the times they live in. Besides, they have grace in their hearts, 
They make melody with grace in their hearts.  and have Christ dwelling in them richly and abundantly, Col. 3.16. Now such in their praises to God (which is their hardest and highest duty of a Christian) do return of his own fullness, (and commodities in kind) grace for grace, 
Whilst mixed Congregations rob him of his praise and glory.  Joh. 1.16. and glorify God, Psal. 50.23. Whilst mixed Congregations (abundantly) abase God, and rob him of his honour; and in their best services and sacrifices, bringing him rather the ratlings (or what they can spare) then the fatlings of their lives every day; or the calves of their lips, lives, and loves.  
Use 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below; 
Parish Churches fail in the Final Cause.  That Parishes in this point are far from true Churches; They fall short of the final cause, not considering what conduces most to God's glory; 
Their End is to good pennyworths, to have their tithes at an easy rate, and to make their own end●▪  but what is most for their advantage and gain (this is the godliness of most Parochially opinionated;) In your Parishes profane ones all sorts of sinners, swearers, drunkards, whoremasters, etc. are all suffered, as of their Churches (which ought not to keep in, or (if they creep in) ought to be cast out of Christs-Church, wherein God is most to be glorified. I say in such a Church as consists of Saints separated as before, and that will not (willingly or knowingly) admit of, or keep in carnal, and openly sinful men, etc. Or thus, The Members of Christ's Church are the fittest to set forth the praises of God; but the Members of that Church, which consists of Saints separated and qualified (as before) are the fittest to set forth his praises: Ergo, etc. 
Parishes excommunicated if ever they were Churches.  Parishes are excommunicated for such a rabble-rout, as have, and yet do rob God of his due honour, and praise, and glory. But,  
Use 2. Better is the End of a thing, than the beginning, Eccl. use 2 7.8. 
A word to Saints in fellowship. Make God's honour and glory all in your End, and your End in All.  Wherefore come forth ye that fear the Lord from those Dungeons of darkness, those Babylon's of unbelievers, and lewd livers, and Synagogues of Satan; what is the fruit of those things whereof we are now ashamed? And dearest hearts! whom I bear in my bosom, before my Father! are any of you fond of Zion? see that your End be good, and then that the means be conducing and answerable thereunto.  
The End, though first and principal in your intention, yet is the last and ultimate in the execution; yea, this End, viz. the glory and praise of God, is to be the Alpha and Omega, the first and last of all, or else our best will be but (frustra agere) bad in our building. Wherefore Friend consider, what is it we promise or propose to ourselves? says our Saviour Christ, Luke 14.28, 30, etc. Which of you, intending to build a Tower, 
Expos.  sits not down first to count the cost? If he can finish it? Lest he be mocked, and it be said, he began to build, but could not finish it. 
An ordinary Rule of wisdom to weigh the End. Vide cap. 5·  This is but ordinary wisdom to weigh the End first; and whither you can accomplish it, or not; or are fit to go through stitch with it, or not; or else, what a scandal will you bring to the Gospel? and dishonour to him whose name you profess? Consider the End of your conversation, 
Expos.  Heb. 13.7. that is, Look wishfully upon it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) consider, what is the end of your ways, walking, etc. is all for God's honour and glory. 2. This must be the principal End of your entering into the Church of Christ, to honour him, with the same honour, wherewith the Son honoured the Father, 
Joh. 8.  and you shall receive the end of your faith, viz. salvation, 1 Pet. 1.9.  

Sing praises.  To conclude, Sing praises! sing praises! like the Nightingale, 
Sim.  who spends whole nights (in her kind) to sing forth the praises of God, 
All for God's glory.  as if the day were too short; every Man must be a Preacher, every Creature a Text, every Occasion a Doctrine, every Blessing a Reason, every Providence a Proof, every Thanksgiving an Use, Men and Angels the Auditors, and the whole Sermon is God's honour and glory. And yet how many like unwise Archers shoot, 
Some mind it not.  and know not at what mark: And others, vile wretches! praise with their mouths; 
Sim.  but they are like Samsons honey out of the mouth of a Beast; 
Sim.  or like the Quarester that sung Gloria Patri in the Church, and Carmina B●ccho in the Tavern; others there be that would blazon our Christ's Arms, 
Some unfit to do it.  (Herald like) but it must be their own device. But the best flower in these Gardens enclosed to make God a Garland with, is the Coronation flower, 
Some desire it.  to lay all our crown and glory at his feet. When Thales had learned Mandrita the Philosopher an admirable invention of the motion of the Heavens, Oh Sir, says Mandrita, how shall I requite you? No way, says Thales Milesius, 
All are to give God the glory of all.  but by acknowledging, you learned it of me. So the Lord requires of us, to give him the glory of all; we learn in his Churches, by his Spirit, of the motions of the Heavens.   

CHAP. XIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the true Church rightly defined; that Christ alone is the Master, Builder, Ruler, Repairer, Head of Gold, Lord, Lawgiver, without any other Partner, Paramount, Competitor, or Corrival whatsoever.  
THen the Reed, which hath measured both the true and false Church state, presents unto us as vast a disproportion and difference, in all particulars (essential) as is possible, between Parishes and true Churches. 
Proved from the essential, material, formal, objective▪ organical and final causes; and so defined. The definition of Christ's Church.  For from the Essential, Material, Formal, Objective, Organical, and Final causes; we find the Church of Christ lies thus defined, from the false Antichristian Church (which also we shall define by the rule of contraries) The true Church of Christ then is▪  
1. A society of Believers sanctified in Christ Jesus; 2. Separate from the world, false-ways, and worships, united together into one Body, Independent; or having a plenary power within its self, without the least subordination, to any but Christ; 3. having the special presence of God, in the midst of her; 4. and being gathered and ordered by Christ's rule alone; 5. all her Members freely, and voluntarily, embodying without the least compulsion (having communion with the Father and the Son,) 6. all seeking the same End, viz. The honour and glory of God in his worship.  
Herein, though at length, yet in strength, have we as full a definition of Christ's Church as I can collect, and it is a compendium of what I have hitherto delivered in these Leaves: Now on the other side.  

The definition of Anrichrists Church.  An Antichristian Church is a mixed number of the multitudes of the world, not allowing the difference between the holy and profane, being subordinate to a Prelatic power, without the most spiritual presence of God; being gathered and ordered by the Rules and Directories of men, 

Arrogans sibi titulum Ecclesiae; at eam non sequens sed persequens.  
Christ alone Head and Lawgiver. Proved   and maintained by Civil and Coercive powers, not seeking the setting forth the praises of God as a peculiar people, with one consent. Now as Antichrist hath his Throne therein, and sits and sways, as Lord and Lawgiver; so in the Assembly of Saints Christ hath set his Throne, and he alone is Lord, Head, and Lawgiver of his Church, which is the point I am now upon: And all this (and more than this) I shall prove too by Prophecies, 
1 By Prophecies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Precepts, and Practices in all Churches. To begin with Isa. 9.6. And the government shall be upon his shoulders, his name shall be called Wonderful, Counsellor, the mighty God, etc. Verse 7. Of the increase of Government shall be no end, he shall sit upon his Throne, and Kingdom to order it, and to establish it, etc. Isa. 22.21, 22. I will commit thy Government into his hand, and he shall be a Father to the inhabitants of Jerusalem, and the Key of the house of David will I lay upon his shoulders, 
What the Key is that is laid on his shoulder.  so he shall open, and none shall shut, and he shut, and none open. The Key to let into the Kingdom of Christ is the Spirit, Rev. 3.7, 8. and where the Spirit is, 
Expos.  there is Liberty, 2 Cor. 3.16.18. and the Son makes free indeed, 
The Spirit is to let us in.  Joh. 8. from hence it is, Saints are all let into one body, by one Spirit, 1 Cor. 11.13. and through the Spirit are become an habitation to the Lord, 
Expos.  Eph. 2.22. so the Keys mentioned in Matth. 16▪ 19 to open and shut are declared, 
This Key opens and shuts, binds & loses.  Joh. 20.22. to be the Holy Ghost, and thereupon whose sins they remit (or the Church forgives) are forgiven, but whom ye do not, are not; that is, by the Holy Ghost, being the Key; the meaning is, during the direction of the Spirit, ye (the Church) have the Key to open and shut; bind and lose, which is laid upon the shoulder of Christ, and acted by his Authority; For he is the Ruler and Instituter thereof. Hence also in Zach. 6.12.13. And he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne, etc.  
None but Christ hath this Commission from the Father to rule here, 
2 Precepts. All power given him and all judgement committed to him. joh. 5.21.  Matth. 11.27. Matth. 28.18. all (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) authoritative power is his. Hence it is we are called continually upon in order to positive Precept, to submit to his Sceptre, acknowledge his Sovereignty, and Zach. 9.9. Cant. chap. 3.11. Psal. 2.12. and royal Prerogative, 1 Tim. 6.15. James 2.1. and only Headship, Col. 1.1.18. and 2.19. Eph. 1.22. and 5.23. which hath been the zeal of true Churches against all Opposers. As the Apostles said, 
3 Practice proves this.  Acts 5.29.31. to the Priests and others, that commanded them to preach no more Christ, We ought to obey God rather than men, who hath exalted Christ to be a Prince and Saviour; and we are his witnesses. But this will appear by and by: In the interim, 
Reason.   
It is in all reason (as well as in Religion) that Christ alone rule as Head, and Lawgiver, 

Because none but Christ could institute, therefore none else can order it.  
Why none but Christ could undertake it.   seeing none but Christ was able to institute this Gospel-Church-state; therefore none but he, is to order it; both which appears in the proofs above. Now there is not a Man alive, neither Moses, David, nor S●lomon, had understanding enough, to undertake such a task; no nor Christ himself, as man merely in abstracto, no nor all the Angels in heaven, only the Son of God, that fetched it from the Father's bosom. 
1 Because he hath his spirit above measure.   
First, This typified Solomon his own self (as I may say) with his own hands) Cant. 3.9. as with his own head, builds this Chariot of Lebanon, for were it left to men's wisdom or wills, what a Chimaera, or Monster, must of necessity be set up in the sight of all. 
2 Man would make all Idols. And torment such as did not bow down to them.   
Secondly, And surely every man would abuse and beat his Brother, and bring him into the hottest furnace, that did not fall down to his Image, and bow down to that Babel which is in his breast.  
Thirdly, 
3 Man notable to remove the Rubbish. A hard work▪ and why?  Besides ability would be deficient in the best of men about such a work; so much rubbish is to be removed, that men might break their backs, but do no good of it; for as in a house fallen to the ground, before the foundation of it (though it be good) be found out for another superstructure, or to build upon it a new, 
Sim.  the old heaps and confusions that hinder the coming at the foundation to build upon, must be removed, and carried out of the way, which will cost continual labours, and perplexable pains too; and the longer these heaps have lay, the more settled, and the greater the toil, and the time will be to bring them off Now there is no building until this, for then the foundation, and the building will be disunited, 
☞  and the building being laid upon the rubbish cannot continue, without Christ carry away the ruins and rubbish (which have lay so long for above a thousand years) of this fallen Church-estate of Christ (I mean so to men) we must say as Nehem. 4.10. We are not able to build. O what abundance of false conceptions! sinister thoughts! harsh censures! resolute carriages! carnal reasons! and what loud and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4, 5. and corrupt imaginations! 
Much to be done before men be built clear upon (Christ) the Foundation.  in most men must be removed, before they can be built clear upon (Christ) the Foundation! Now it is not by might, nor by power, but by my Spirit, saith the Lord; unless the Lord build the house, they labour but in vain that would build it, Psal. 127.1.2. None but Christ by his Spirit can remove these ruinous Masses & strong holds of carnal reasonings, 
Expos.  

Zach. 4 6. None but Christ can remove th●s gross rubbi●sh.  
Ch●ist is Lord and Master-Builder, how?   and corrupt resolutions against his Churchway, which is according to the order and Discipline of the Gospel: whence it is (as before) I am free to affirm, that none else is fit to rule, rectify, and order in his Church, he being Lord and Master, and only Head thereof; he is owned as the Master, Joh. 13.13, 14. Ephes. 4.4, 5, 6. Matth. 10.24. Mat. 23.18. For  

1 We have all but one Master  First, Masters may, and must have the commands of, or rather over their servants, and will not suffer them to be their own Masters; or to Lord it over others, or to have more Masters in his service. Thus the Saints have but one Lord, Eph. 4.4, 5. that is, Jesus Christ, who can command them (as having the Royal Prerogative) and they owe him all equal obedience in their places, and to their powers.  
Secondly, Masters set servants their work, and appoint them their places, 
2 This Master hath set us our work both what▪ and where.  so doth Christ our Master tells us where we must work, Mat. 21.28. and what work we must do, Mark 13.34. for though we have all but one calling, Eph. 4.4. and are called all into one hope, yet some walk, and work in one place of the vineyard, and some in another, as he hath appointed, and according to the gift and graces of Christ, Rom. 12.6, 7. Eph. 4.7. 1 Cor. 12.4, 5, 6, 7, 8.11.  
Thirdly, Masters make provision for their servants, 
3 This Master makes us all good provision for ourselves, and our service.  to give them good raiment, tools to work with, and all things convenient for them; thus Christ makes provision for his servants, Isa. 65.13, 14. Psal. 132.15. he gives them their daily bread, Joh. 6.48.50. Spiritual food, and Spiritual drink, 1 Cor. 10.4. Water of life, Joh. 4.14. Fatlings, Mat. 22. yea and feasts them with fat things, Isa. 25.9. and Wines fresh, Cant. 2.4.6. Prov. 31 6. and well refined; he cloaths them with finest robes, and richest fashions, Isa. 61 10. Mat. 22.12. and finds instruments and tools fit for the work he sets them about in his building, especially Faith, without which they can do nothing to hold, Cant. 3.7, 8. 2 Cor. 10.4. and his rule which they work by is his Word.  
Fourthly, As a Master, 
4 This Master pays us honestly, and well and beforehand.  Christ pays his servants honestly to a penny, Mat. 20.9. Luke 10.7. Christ will not keep back the least reward, crown, honour, or glory from them when they have done their work, yea, he always gives them some beforehand too, out of his Treasury and fullness, Joh. 1.14. etc.  
Fifthly, As a Master, he hath the honour, 
5 This Master hath the honour, and name of all the work.  name and credit of their work, all runs in his name, and for his honour, Mal. 1.6. Joh. 5.23. Joh. 12.26. as a Master-builder, that receives the money for all, that is wrought, though by his servants labours also, so ought we to ascribe all to Christ in praises and graces, prising him in all things, and for all things that his servants do.  
Sixthly, As a Master, he walks round his servants, and is a wall about them, to keep them, and defend them, 
6 This Master defends his servants from such as would hurt them or hinder the work.  from those that would offend them, and wrong them; and he keeps them off them that would hinder them in the doing the work of the Lord which is in building, Zach. 6.4. Psal. 121.5. Isa. 27.3. Cant. 2.15. he will suffer none to do them the least wrong, Ps. 105.14. lest his work should lie still, or be done negligently, Jer. 48. 
Lastly, this Master's word is of focce to make us work against all gainsayers▪   
Seventhly, and lastly, As a Master, one word from his mouth is of more force than all the Masters in heaven and earth besides, therefore Christ's servants would know his mind, and do not mind what others (as reason, world, carnal wisdom, parts, or policy of men (which are strangers to the Saints) do say, 1 Cor. 7.23. Matth. 25.9. Col. 2.20, 21. Whither shall we go from thee? saith Peter, Joh. 6.68. we would hear thee, and not to listen to the Laws and Commandments of men, Hosea 5.11. Isai. 29.13. or any other in thy work, worship, and service.  
Thus we see him the Master of the work, and why he is so; wherefore his order and direction must be taken, 
So that his order and direction must be served.  and only his, Isa. 61.8. If we would have the building stand, and the work according to his will.  
But Objection. Paul's says, 1 Cor. 3 10. as a Wise master-builder, 
Obj.  I have laid the foundation.  

Answ.  Answ. Negat. Paul says not, I am the Master of this building laid; but Affirmat: saith, as a Master-builder doth, so have I done; 
Expos.  

Paul calls not himself the Master-builder, but as a Master-builder.  
1. In laying the foundation, well, and deep.  
2. In that the foundation laid, is of sound substance.  
3. In laying the foundation first of all, and from thence building upon. Ranters fly aloft first into the air, and are without foundation.  
4. Having skill, sound judgement, and experience.   so that he draws only a simile from the Master-builder, 
Sim.  and calls not himself the Master-builder; but as a Wise master-builder doth; 1. with much pains (and removals of much dung, dross, filth, and rubbish, to make way) lay the foundation, well, deep, and sure, before he builds; so have I done: And as he will be sure, the foundation be of sound substance that will not rot, decay, sink, or endanger the building that is upon it; so am I sure: And as he that is a wise builder begins at the foundation, and so from thence builds upwards, and onward; and doth not begin at a wall, or window, or side, or top; so says Paul, I build from (Christ) the foundation, upward, and onward, which, first, I have laid (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or put into your hearts, the (prima initia fidei) fundamentals of truth, for others to have after to build upon; So that I began (saith he) at the foundation, not at the roof, as now many ranting Ministers do; and so do what they can, in their high and lofty strains of building; they must build downward, unless they could lay a foundation in the air; which some fancy (foolishly) to themselves. And then fourthly, As a wise Master-builder, that is, one of much (if not most) experience and judgement, and of abilities; so, saith he, I do not only lay down directions, (as I have received from Christ, 1 Cor. 11.23.) and reasons, demonstrations, and rules for others; but improve also all my experiences, skill, and labour also, and take pains myself; with tears and prayers, day and night; 
And taking pains himself too, to build up.  I lay out my strength with sweat, and swink; by practice, as well as by preaching to build you up, in the ways of godliness, and truth. And lastly, I am as a Master-builder, 
5. An Overseer over the rest.  an Overseer of the Churches of Christ, that they be in order, and be built up according to the Rules of Christ, and that they mend what is amiss, as a steward in trust for that end, and purpose, 1 Cor. 4.1.  
Whence you see in what sense Paul is said to be as a wise Master-builder, in and about the house of God: 
Christ only the Master of the building.  But none unless Christ Jesus can be said to be the Master of the building; and we are his Servants, as I said before: wherefore Rom. 14.18. he that in these things serveth Christ, is acceptable to God, and approved of men. Next, Christ is Lord, Acts. 2.  
Christ is not only the Master-builder, 
Christ the Lord over all.  but the Lord over his Church and people; which is much more, Acts 2.36. Eph. 4.5. Col. 3.24. 1 Cor. 2.8. & 6.14. I shall tell you, first, how he is Lord; and then secondly, 
1. How he is Lord; or by what means.  what manner of Lord he is? and then thirdly, what we should be under him in that relation?  
1. He is Lord by power; Lordship is properly jus in rebus, 
1. By power. Th. Aquin. 1.33.7. ●.  & personis; a right in things and persons: Now this right is by power, principally; which (potestas est fundamentum relationis Dominii) is the fundamental of Dominion or Rule, in Psal. 66.7. and that Christ hath this power, appears, Matth. 28.18. Joh. 17.2. & 5.22.  
2. He is the Lord by purchase, 
2. By Purchase▪ His deeds do show it written with his blood, sealed by his Spirit, etc.  and hath bought us at a dear rate indeed, see it Acts 20.28. we were sold (before) under sin. Rom. 7.20. and are now bought again; so that Christ hath the deeds to show; drawn up and written, and sealed with his own blood, (whilst the old was canceled, Col. 2.14.) and his Lordship is good by Law▪ Rom. 14.9.  
3. He is Lord by conquest too, 
3. By Conquest. We are his prize-good.  Heb. 2.9, 10, 14. he hath won us out of our enemy's hands, Joh. 16.30. Revel. 17.14. from world, sin, death, law, hell, devil; all of us are his prize goods, by the best, and justest martial law; for he hath led captivity captive, Eph. 4.8. and we are freed.  
4▪ He is Lord by gift, Psal. 2.8. Joh. 17.2, 6, 7, 8, 9 
4. By gift, and inheritance.  Thus hath his Father made him Heir, and given him possession of all in Heaven and Earth. This gift as from God, is a gift that takes in the bounty, bonity, justice, and mercy of God; manifested in giving us to Christ, as his rightful possession.  
5. He is Lord too by election and choice, Psa. 78.70. Isa. 22.20, 21, etc. with reference to God; 
5. By free choice.  the anointed and chosen one above all, 
1. So God hath chosen him the Lord. Hag. 2.23.  Matth. 12.18. Luke 23.35. 1 Pet. 2.4. So in Christ he hath chosen us to Christ, Eph. 1.4. 1 Pet. 2.9. And he is chosen with reference to us too, Isai. 26.13. Cant. 5.10, 16. John 20.13, 28. so Matth. 22.44. 
2. We have chosen him our Lord.  My Lord! which particular appropriation implies the choice which is made of Christ for their Lord; so do all the Saints, as Col. 2.6, 7. receive Christ for their Lord; 
Expos.  i. e. A ruling Christ, as well as a Saving Christ, Jesus the Lord, 
Christ to rule as well as Christ to save. What it is to choose him. Aliquid ex parte cogniti●vae virtutis, & aliquid ex parte appotitivae.  2 Cor. 4.5. Now election is the proper act of freewill, whereby we would choose one above all others, Cant. 6.3. to which there must be a concurrence of knowledge, and desire; by the first, we judge him to be fit, preferred above all, and in himself to excel all; and by the latter, we are made to long after him above all; and to choose him before all, both these are expressed by Paul, Phil. 3.8. saying, Jesus my Lord; though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul: 
Expos.  But all these ways Christ is Lord. 
2. Christ is the Lord, but what manner of Lord.   
2. In what manner is Christ called Lord? what kind of Lord is he?  
First, He is an Independent Lord; for he depends upon none, answer 1 but all depend on him, Psal▪ 89.27 Dan. 2.21. He is Lord Paramount over all, 
He is an Independent Lord.  and above all, Phil. 2 9 Eph. 4.6.  

2. A Spiritual Lord.  Secondly, He is a Spiritual Lord, reigns within as well as without, in the hearts and consciences of men, 1 Cor. 12.3. 2 Cor. 3.17. Matth. 22.43.  

3. A most excellent Lord.  Thirdly, He is a most excellent Lord; excelling all in their own excellencies of wisdom, power, prowess, prudence, valour, virtue, beauty, righteousness, Jer. 23.6. Heb. 1.8. And in whatsoever a Lord should have, or be. Psal 148.13.  

4. An universal Lord, and yet peculiar.  Fourthly, He is an universal Lord over all the world, Dan. 7.14. Matth. 21.3. living and dead, Rom. 14.9. Over all his Church, Eph. 4 5. And yet a peculiar Lord to every Church and Soul, as appears before by choice.  
Fifthly, He is an alone Lord, 
5. A sole Lord and Sovereign▪  Mat. 23 8.10. Psal. 148.13. Isa. 63.3. and Isa. 2.11.17. without any other Viceroy or Lord-deputy, and he will not allow any to usurp his place, or power; or to arrogate this over any of his Saints in his Church, 
Lord Chief Justice in his Churches.  Mat. 23.10. James 3.4. for he alone is Lord Chiefe-Justice, Joh. 5.27. and his Lordship is Royall-Prerogative, for brethren are all equal; it is the evil servant that lords it over his fellow, 
Christ's warrants with a Habeas Corpus.  and beats him, and takes hold on his throat, but Christ will issue out his warrants against him with a Habeas Corpus, etc.  
Sixthly, He is an Eternal Lord, 
6 The Everlasting Lord. All troubles and alterations ratify him.  and cannot be displaced or degraded, Isa. 9.7. Heb. 12.27. yea all changes, alterations, and downfals of other Lords do rather ratify and set him up surer, then damnify or weaken his Dominion, he shall reign for ever. And thus we see what manner of Lord he is. use 1  
Use 1 Well then, if this Lord be thus Lord, Then let us see the Churches and Saints happiness, they have not many, 

Saint's happiness in the Lordship of Christ.  
We have but one Lord, and one Law.  
Happy are his subjects and servants.  
Whilst oth●● are most unhappy.   but one only Lord; so all Saints are fellow-subjects to this one Lord: Had we many Lords▪ we could not miss many miseries, and slaveries, for divers Lords have divers Laws, and divers Lusts, divers Minds, divers Wills, and divers Ends; and all would breed divisions, and distraction, and destruction, but this one Lord hath but one Law, which is a Law of love, the new Command (as we shall show in the third Lib.) which breeds, peace, joy, grace, and union. O happy are the servants of this typified Solomon; 1 King. 10.8. 2 Chron. 9.7. who are at peace in liberty and joy; whilst all others (poor souls!) have hard Lords to serve in a most miserable Babylonish bondage, and Antichristian slavery. 
2. Saints singular honour to have him their Lord.   
Use 2 The honour of the Saints and glory of the Church is, Eph. 5.27. to have Christ their Lord and Ruler; 

What honour is?  
More than a praise and a glory, and yet Christ is all these to his Churches▪   if it were an honour to be servants to Solomon, 1 King. 10. then a greater than Solomon is here. See Isa. 43.4. Acts 13▪ 40. John 5.44. they have their honour from above, which is (ad se ab aliis) more than a praise (which consists in words) yea, more than a Glory (which consists in the good opinion of them) and yet Christ's is a praise and a glory to them, but he is more; and yet he is our honour Joh. 12.26. and advances us, and all his Saints and servants to the dignity of Kings, and Princes, and Crowns, 
No want of preferment to them that are in Christ's cause.  Glory, Rev. 1.6. he cannot want preferment that serves in Christs-Court and Kingdom, 2 Pet. 1.17. Whilst it is most ignoble, and basely dishonourable to serve the Beast.  
Thirdly, By this Lordship of Christ, Saints are let out (at large) in their duties to God and men (so far are they from being embondaged, 
3 Saints liberty, and duties under Christ as Lord.  that) they are loose and at Liberty within the Kingdom of Christ (but not beyond those bounds) hereby what a bond of unity is this? (as appears, Eph 4.3.5.) to make the Saints one (though they be of several measures, 
How much this makes for unity in all Christian duties.  statures, judgements, heights, enjoyments, etc. yet) when they remember they have all but one Lord, equally, and the same: How doth this whet their zeal? and strengthen their hands and hearts for the truth? when they come to contest together, Judas 3. and against opposers to be unanimous? 
One to another to counsel, comfort, encourage, vindicate.  Phil. 1.27. considering they all serve one Lord and Master; what delight will they have in one another? how they will encourage one another to be faithful? and industrious in serving of their Lord? how ready will they be to vindicate one another? and honestly and justly to take one another's part against Opposers? 

Reprove admonish, invite, and persuade.  
This advantages us much against sin.   remembering they be all fellow-servants; how earnestly will they set upon a fellow-servant with arguments and reasons? Scripture-proofes? and reproofs? and in the power of the Spirit speak home to such, as are ready to be lead away with lusts? and enter into the service of other Lords? whether of Pope, Prelate, 
Expos.  Counsels, Class●s, or whatsoever, that would rob Christ of his right? yea how seriously and assiduously do they demonstrate to others (that are not yet in this service) ●he singular soule-advantages which are to be had hereby? 
The soul's Soliloquy under the sense of Christ● Sceptre.  yea what a Bar is this to bolt sin and Satan out of doors (as Host 14.8.) when we consider who it is we serve, and whom we are under? then say we, what have we to do with Idols! lust? pride? drunkenness? malice? vanities? traditions? or any such trumperies? For hath not the Lord (or Ruler) forbid us these? are we not under his command: Come, Lord Jesus do thy office! other Lords would fain rule and ride over us, but come! thou King! Away Satan! avaunt, thou vile lust! down with these proud Lording Prelates, for I am under Christ! I am in his Church and Kingdom; I am under grace! and redeemed by the blood of Christ from all false ways! worship's and vain conversation? Therefore I will obey him, and hearken to him what he saith, who is the (alone) Lord of his Church and people, and who is the best, truest, 
3 Christ, and none else the Head of his Church (which is more than Master o● lord)  and most absolute Independent. He hath the most reason to rule me, and therefore it must needs follow, that I have most reason to obey him, Vbi est propria & specialis ratio Dominii, ibi est propria & specialis ratio servitutis.  
Lastly, Christ is the (alone) Head of his Church and people, without any other, 
1 Why the head.  Col. 1.18. and 2.19. Eph. 1.22. and 4.15. and 5.23. neither is any joined as Partner with him in this reason 1 work of ruling or meddling with the order of his own, 

A whole Christ, Head & Body united. Who Head? Who Neck? Who Body? Al together make up Christ complete.  
A mystery to most.  
The work of former ages. To know him in part, viz. as Head.  
Of this age to know the Body his Church.  
Of the next to know whole Christ. Vide ch. 3.   or his Father's Kingdom. But first why he is called the head, and the Church his body.  
First, Because the Head and Body (being united together by the neck) make up the whole person, so that Christ as the Head makes not up the whole Christ; but he as Head, his Ordinances and spiritual administrations as the Neck, and his Church and Saints embodied together as before, and united to the Head by the neck, as his Body; all these together make up a whole Christ, which is yet (doubtless) a great mystery, and few there be that find it out, Epes. 5.32. The work of former ages (since the Mystery of iniquity began to cover the earth, and be in the full) hath been to know Christ in part, viz. Christ as the Head, which hath lay long obscure, and is not yet revealed to many (even of the) religious, and learned men; much more obscure and undiscovered is this whole Christ, the Head and Body, who will ere long appear as himself in the riches of his glory, and brightness of his Gospel, and the Saints shall know him completely, as Head, Neck, and Body, by one Spirit: And not covet to know him in part, as Head, or as Body (viz. his Churches) the work of this age, but altogether. reason 2 
Is taken from the similitude of the Head of a humane body.   
Secondly, The Church of Christ is called the Body of Christ, by similitude taken from the natural body of man, which according to the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called (as he is in himself without the Saints) the Head of his Church by similitude taken from the Head of a man, in which we have several considerations set before us; As,  

1 In order the head is highest, yet but a member.  First, In ordine. The Head is the highest, and the primest part of the Body, and yet for the use of the body is but a member, though most eminent, and above all the rest. Hence is it that every Principium, or beginning, is called the Head of a thing, as Ezek. 16.25. Isa. 18.4. and 51.20. Thus Christ is (secundum propinquitatem ad Deum) exalted above all others, and is the Wellhead to supply others with the streams of Life, and with the flow of grace, 
Head and brother.  Rom. 8.29. he is become the Head of the corner, the top of all, Coloss. 1.18. and yet (though the Head of his Church) for the use and advantage of the body, he is, I say, but a member and a brother, Heb. 2.12. though the firstborn, highest, and above all.  

2 The head in excellency and perfection.  Secondly, In perfectione. The Head is the seat of the senses, the beauty of the body, the grace of the man, and the most honourable of all, Isa. 9.8. Christ is such a Head (quantum ad plenitudinem omnium gratiarum) in whom all fullness dwells, as Col. 1.18. and 2.9. he is the Head of the Body the Church, 
Expos.  vers. 19 For it pleased the Father that in him should all fullness dwell, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) So Joh. 1.14. Col. 2.9. 

The fullness, honour, grace, glory, of his body.  
Christ alone the head of gold.   Christ is the seat of all excellencies and senses of the body, viz. his Church, he is (as the Head) the honour, and grace of his Body, as a Husband is the glory and grace of his Wife, Ephes. 5.23. He is the King in his beauty, Isa. 33. the beauty of his Body, their crown and glory; therefore this Head is of Gold Cant. 5.11. yea (in Heb. Cethem) of the finest, and fairest gold. There may be other Heads, brazen-heads, but none of gold, but Christ in whom all amiableness and perfection dwells.  

3 In the virtues and influences of the head.  3. In virtute. The head hath an influence upon the whole body; every Member is beholding to the head; for our sense, motion, life, and influences, are all from the vital spirits, and powers seated in the head; 
A headless body is sightless, lifeless, and senseless.  and from thence are communicated to the body. For were the body headless, it would be senseless, motionless, and lifeless; such a head is Christ (virtute influendi, vel intrinseco influxu) to the Church (his Body) and to every Saint his Member; whom he feedeth with divine influences and spiritual incomes (those very vital spirits) which are seated in Christ are communicated to the Saints. Rom. 8.11. For of his fullness. Joh 1.16. We receive; 
All our vital Spirits from our Head Christ.  and the whole body is filled by him, as Eph. 1.23. Whereby we become spiritually sensible, moving, and living. And without him for our head, we have not this life, sense, or motion; so that the Church is maintained and preserved by sweet influences and virtues from Christ her head; and so is every Saint and Member. It is this head that giveth grace, 
This Head giveth all grace, life, motion, judgement, wisdom, etc.  life, strength, light, righteousness, love, wisdom, judgement, divine reason, and understanding, and whatsoever is in the head; we receive all from him, and without him can do nothing, Joh. 15.5, 7.  
4. In gubernation. The head is the governor of the body, 
4 Head in Government.  and Governors are commonly called the head of the people, Josh. 11.10. Judg. 11.8. Deut. 28.13. Psal. 18.43. So Saul was called the head of Israel, 1 Sam. 15.17. And thus is Christ the head of his Church, Col. 2.10. 
Gubernare est movere aliquos in debitum finem·  To rule and govern her, Isa. 9.7. & 22.21, 22. A Governor is one that orders, acts, and moves those whom he governs into their proper use, and end: Thus doth Christ govern his Church, and every particular Member, making them act to the end, and in that use they are appointed for; as Rom. 12.5, 6. 1 Cor. 12.11, 12, 18. And as it pleaseth him, 
Sim.  the Mariner that is Master and Head of the Ship steers and rules it to what Haven, and in what road he pleaseth; For in this Head, 

Vid Zuinglium, Artic. 2. de Eccles.  
Et Bullinger. Decad. 5. Serm. 2. de unitate ecclesiae.   wisdom is seated, which is (cognoscitiva & directiva) executed both by a knowing and directing property, and ability, whereunto the Members are become subject.  
5. In sympathia. The head hath a fellow-feeling with the rest of the Members of the Body, 
5. In Sympathy with the least, and lowest member of the body.  and is a fellow-sufferer with them in their afflictions: If the finger but ache, and the toe be but trod on, the head is sensible of it, sadded for it, feels it, complains of it, and looks after it; such an Head is Christ; and to hurt the least of his little ones, the meanest member, is to hurt him, and to make him complain; to slight, and slander, cast off, or contemn them, is to do so to him, Luk. 10.16. Matth. 25.45. For, as much as ye did not help the least of these, you did not help me (saith he) and for as much as you persecute these, you persecute me, Acts 9.4, 5. Christ takes all to himself, and is partner with the least of the Saints in all their sufferings, Isa. 63.9. Therefore said Gadius Martyr, Abate nothing of my torments, for it will be to my loss▪ 
Gadius' Martyr. Our eyes, ears, tongue, all in our Head Christ.  go on! Christ is my partner, etc. Our eyes are in this head, he hath ears to hear for us, and tongue to speak for us, (he is our advocate with the Father, etc.)  
6. In sanitate. The head being well and sound, the body is safe, 
6. In health, and sanity.  and out of danger, as long as the head is above water, the body cannot be drowned; as long as the head is well settled, 
When head is well, all is out of danger; but when the head is ill, all is ill, and out of order.  the body is so too. But if the head be lost, the body is lost; if the head be unsettled, disturbed or distracted, no wonder the body is so too; and every Member acts distractedly and disorderly, and runs at random; for the Governor is not at home, when reason is exiled: Hence men become mad, and unsound, and unsettled; (insania dicitur per corruptionem sanitatis.) Christ the head is in good health (though many Members may be sick and weak) and so long the body will live, 
Many turn mad, and why? Zuing. Artic. 11. de Christo capite.  and without danger; we are safe in Christ, and sound in him our head: Hence he is, Cant. 5.11. the head of gold, (in Hebrew, Paz,) i. e. solid gold: Saints have a solid head; 
Expos.  but the reason why many run a madding after monstrous errors, traditions, unsound opinions, and fopperies is, 
Expos.  Col. 2.19. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. not holding Christ fast, and keeping him close with all their strength. 
Capitis est incolumitatem dare corpori, etc. Bull. de civet. eccles. Decad. 5. Serm. 2.  For it signifies, a strong and steadfast retention and apprehension of Christ, against all opposers whatsoever, their losing or laying aside, this head, and living in, taking from, and acting by an unsound Head, a toxicated brain, a Creature-principle and ruler. (Hosea 5.21. Ephraim was broken) I say, this is the reason many are lost, that do they know not what, and worship they know not whom; and go they know not whither, but run into all manner of madness: This the Saints do not, that hold fast Christ, their Head.  
7. Lastly, As hairs grow upon, and from, 
7. Saints as hairs, grow and hang on Christ their head.  and in the head, and are nourished by, and hang upon the head, and are an ornament to the head; even so are the Saints, (as the hair) and Christ as the head, Cant. 4.1. & 5.11. By much more I might amplify it; and I shall now apply it.  
First, Learn the unlimited and everlasting advantage the use 1 Church and Saints have from Christ their head; 
Saint's privilege that Christ is their head.  A little help to which lesson hath been already offered to you, and laid before you: How from Christ (as he is head) she derives all her excellencies and enjoyments, which I shall not insist on now; but,  
Secondly, The Church and Saints have but one head: use 2 Now by Church, I mean all Saints, 

The Church hath but one head.  
What I mean by Church? Viz. All Saints in all ages, under all forms.   under all Forms and Administrations whatsoever, past, present, or to come (which are all but one body) Eph. 4.4. Rom. 12.45. 1 Cor. 12.12, 13. Therefore must have all but one head; that body which hath more heads than one, is a Monster; nothing is clearer in Scripture, then to prohibit the plural, 1 Pet. 5.3. and to preach up the singular, Psal. 45.11. Eph. 1.22. and single head, viz. Jesus Christ, Eph. 5.23. Col. 1.18, etc. 
Sim.  How dare men make choice of any other head? or (which is to set up, the Creature in the room of Christ? 
Brazen-hearted and faced men that set up the head of brass for the head of gold: And so iron-hearted to tender Saints, that set up the iron head. ) A head of brass, in stead of the head of gold? Have not these men hearts of brass, and foreheads of brass? They will needs have men to play the part of Lords over God's heritage, to lay down Directories and Rules of their own make, and Cannons (very dangerous, charged full, and rammed home and hard, to the very mouth) of their own constitutions, and in their own construction. How loath are Lordlike Ministers, Magistrates, (or Prelatic tempers) to admit Christ, the absolute Lord, 
Christ is, and shall be the alone Judge (do men what they can) in matters of Religion.  and Sovereign (without any Viceroy) in matters of Religion? who is so, (and will and shall be so, whether they will, or no) by decree from above, Psal. 26.7. passed in the council of Heaven, for all eternity, Dan. 4.34▪ 35. Isai. 9.6, 7.  
This lesson hath been above a thousand years in learning; 
A lesson long a learning, and yet not learned.  and yet how many are marvellously (and I fear, I may say wilfully) ignorant of it; always learning, 2 Tim. 3.7, 8. yet never learn it, 
They resist Christ, and this stone will crush them.  in the sound knowledge of the truth; but as Jannes and Jambres withstood Moses, so do these resist Jesus Christ; as if he took too much upon him (but they shall know they take too much upon them▪) It goes to their gall to get this by heart, that Christ is head, yea, and only head, without any other primary, or secundary Vicar, or Viceroy. In this particular you may obviously eye and spy out a difference betwixt Christ's Church and Antichrists, 
A difference betwixt true and false Churches in this.  who stand out at a distance in this: For  
First, Antichrists hath men to be their Governors, and are led by the laws of men, but Christ is the Head, Ruler, and alone Leader of his Church, by his Word and Spirit.  
Secondly, The false Church hath its government on the Creatures shoulders; as on Pope, Archbishops, Prelates, Classes, or Synods, etc. But the true; only on Christ, Isa. 9 Zach. 9.12. To bear up this Ark, and others are forbid.  
Thirdly, The false Antichristian brazenfaced Church hath even a head of brass; 

The false ha●h the Head of brass.  
The properties of the Head of brass, different from the Head of gold.   but the true hath only a head of gold, Cant. 5.11. And  
First, This head of brass brings into his false Church-state by force and fraud (non verbo sed ferro,) but this head of gold wins into his, by his Word and Spirit, in love and sweetness, making them a willing people in the day of his power.  

1. The Head of brass compels by force.  Secondly, This head of brass brings in iron signs, and fatal instruments to keep men under him; and seeks secular power, 
2. The Head of brass seeks secular powers to stand by his side, and to support him. Mark 7.7. Isai. 29.13.  to keep up, hoist up, and authorize his beaten and iron precepts, and commands; but the head of gold by his own golden authority prevails, without ask leave of any other Civil or Ecclesiastical powers whatsoever.  
Thirdly, This head of brass is of a mixed principle, Jer. 6.28. and is best pleased, with a mixed company: Hence are so many godless, hardened sinners, subjects in his dominion; but the head of gold is of such a principle, 
3. The Head of brass is made of mixed principles.  that none will serve him, nor will he that any should worship him; but the precious separate from the vile, the pure from impure, and visibly unholy, Jer. 15.19. Isa. 60.21.  
Fourthly, This head of brass (which is black within, 
4. The Head of Brass approves of the outside appearance, as sufficient to be a member with him.  though it shines without) accepts of a mere outside appearance, and verbal confession of Christ; let him be as black as Hell within, so his words be good, and he look like Heaven without, it is enough to answer his principle. But this head of gold (who is better within, then without) would have all his like himself; all glorious within, Psal. 45. as the curtains of Solomon, Cant. 1.5. being born of God; for what is of flesh is flesh, and what is of Spirit is Spirit, Joh. 3.  
Fifthly, 
5. His Officers and Members are all of the same metal with himself.  This head of brass hath members and officers of metal like himself; and of no better principle, if so good, (for some are iron and clay) who act according to their own natural principles, or points, etc. But the head of gold hath members and officers qualified with his own Spirit, and excellencies, and filled with his own fullness, Eph. 1.23. and partaking of his own divine nature, 2 Pet. 1.4. Christ and his Spirit are the Officers in Christ's Church, and none other, any further than Christ and his Spirit dwells in them, and acts them; so that then it is not they, but Christ rules, orders, directs, disposes, or dispenses, etc.  
Sixthly, This head of brass hath an ill-savor, 
6. The Head of Brass hath, and giveth an ill savour.  Joel 2.20. and all his doctrines, traditions, and discipline, sent strongly of himself; so that whosoever handles them, their hands will smell of the brazen head; therefore beware of their leaven, etc. But this head of gold, and all his ordinances, doctrines, laws, and discipline, are of a most sweet and precious savour, Cant. 1.3. 2 Cor. 2.14▪ 15. Eph. 5.2, etc. As ointment poured out.  
Seventhly, This head of brass, 
7. Head of Brass looks bravely and brightly, before a better comes, whereby many souls have been deceived.  seen and observed by himself, makes a rich, rare, and amiable show to most men; but when he comes to be compared to the head of gold, he falls, and then looks like himself, viz. dull, dead, black, earthly, filthy, and unfit for to be a head (or foot) in Christ's Church.  
Thus in these days, his doctrine, and devices, traditions, and trumperies, being brought into the light, and compared with the truth, can no longer triumph, but must fall before this head of gold; who excels him as far, as light darkness, good evil, and as Heaven excels Earth; although before this he fetched in many to him, from far, and sat in glory and majesty, exalting himself above all that is called God, 2 Thes. 2.4. But now he is to be destroyed by the bright appearance of this head of gold, 2 Thes. 2.8. that is, he is to be rendered useless and uneffectual, as before in the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Expos.  and he shall weaken him, or break his strength, or glory, he shall lessen his lustre, and make him forlorn, and lose his pride: Nothinging him by his spiritual appearance, and in the brightness of his presence.  

8. It is but man's creature, and must ●umble.  Eighthly, This head of brass is the work of men's hands, and but of man's Creation, and must be broken to shatters, Psal. 29. this Image must fall, Dan. 2.32. But for the head of gold, the headship of Christ, the gates of hell shall not prevail against him, 
Expos.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the powers of hell, the policies of hell, 
Matth. 16.18.  the very strength and force of hell, shall be set against him, but to no purpose; for of his government there shall be no end.  
Thus I have cursorily set before you a vast difference between a false and true Church-state, from the Heads; the one being of man's make, and the other of God's appointment, Psal. 2.6. All things are to be put under Christ's feet, and this head of gold shall wear a crown of gold, 
Christ's Headship will hold for ever.  for ever and ever, Heb. 2.7, 8. Therefore it is that Kings, Crowns, Kingdoms, Counsels, Classes, and Synods, National Churches and States are shaken, and shall be shaken, that the Kingship of Christ, which shall never be shaken, Heb. 12.27, 28. may remain for ever.  
Thus you see how false Church-states are but the habitations of Antichrist, built up by men; but the true ones are built up by Christ, Zach. 6.12. and the habitation for his presence and honour to dwell in, Eph. 2.22. 2 Cor. 6.16. Wherefore Friends! beware! beware of brazen faces! that have the face to cry up that Head, which you have heard of! These are those that consult to cast Christ down from his excellency, and delight in lies, Psal. 62.4. Such brazen heads fall (by thousands) short (yea, by millions of myriades) of the orders, excellencies, perfections, plenitudes, virtue of influence, Government, Sympathy, health, and soundness of this true Head of the Church. viz. The head of gold. But now, 
Quest.  who be such heads of brass? 
Who be the Heads of Brass?   
First is, that head of brass, the brazenfaced Pope (always brought up in Brazen-Nose College) he was the first, 
Answ.  that had the face to prefer himself general-master of the Church; Lord, Head, and Lawgiver. 
The first Head of Brass is the Pope, who calls himself, Christ his Vicar.  There was no such thing from the beginning, but by little and little, and as ambition, and base thirst of ruling began to rage, the care of Christ's Church began to assuage; and then, we shall find, first began to be given to one man the name of Bishop, (a name common to all Ministers of Christ, 
The History how Bishops, Popes, Prelates, Metropolitans, etc. entered in at first.  Acts 20.28.) who was chose by the rest of the Ministers and Elders to be (as it were) Consul in a Senate, or as a speaker in the house, and which was to be for the time being and present, upon urgent occasions, to sit as Chairman: And though he had (the honour) the name, yet no more authority, nor voice, nor determination then any other; he had no negative power or voice, which all lordly spirits pretend unto. The next step after this, was, by reason of the paucity and poorness of Ministers and Overseers; and by reason of the rigour of hot persecutions, the Church was neglected, and Bishops (so called) or Ministers grew most ignorant, and very few to be ●ound fit for Church-affairs as Overseers; and of those very few, most of them unlearned, and very blind and dumb, and so idle, that they regarded not the Church, and let things go how they would. Then began the care of one Church to be given up to one more than to any other, and then did one take the most charge of Church-orders, Ordinances, and Discipline, 
☜  which occasioned him to hoist up his ambitious sails to be filled with honour. And so it began to be a perpetual and continual course and office, which was only for a time at first (and that upon necessity too▪ in times of persecution) conferred upon one and so all began to be guided and governed by one, man's authority; and no more by joint consent, concurrence and votes, etc. of the whole Church and Brethren, as was wont to be before, Acts 15.22, 23.  
And after all this the veil of ignorance grew thicker, and darkness, yea, gross darkness overspread the whole Canopy; so that scarce an able understanding, discerning Minister, or sit Overseer, was in a whole City, Town, or Province, to be had or heard of; and yet fearful Tyranny, and troubles the Saints (poor, scattered, scorned, dispersed, and despised people) were then under. 
How Bishops came in with their Dioceses.  Whereupon all the Churches that were in one whole Province, were (by those times) brought under the subjection of one man; and so called his Diocese; and that man the Bishop of that Diocese, and then he shook off the care and charge of one particular Congregation or Parish-Church, 
Ever since Lords Spiritual and Temporal.  pretending the oversight of many; So that ever since the office of a Bishop hath been by such, left; and their ambition hath been great, to be great, and to get honours.  
Thus it came to pass the Authority of the whole Church, and power by Christ committed to the whole body, was usurped by one man; who sat as a god in the Temple of God, ruling and reigning as he list (until of late in England these lords were laid in the dust, which is eminently ominous to the Popes. 
Their ambition like a Bladder. ) But ambition still growing bigger and bigger (as a bladder which the devil had the blowing up of) being filled with sulphurous breath and bottomless pit-smoak; 
Sim.  these Bishops climbed yet higher, 

From Bishops to Archbishops, Primates.  
To Quadrumvirats, or Patriarches, and to Popes.  
2 Thes. 2.4. Antichrist.   till there came to be Archbishops and Metropolitans, and Primates to rule whole National Churches, in the whole Nation. After this the whole world, or the Church (as they called it) all over the world in all Nations and Kingdoms on the Earth, must be governed by a Quadrumvirat, i. e. Four Patriarches, who had the charge of all the world; but yet not being high enough, up gets the Pope by those stairs, 

Vide Cartwrights Eccles. Discipline.  
Antichrist begins to fall the same way he began to rise.   and saucily leaps upon God's throne; And so this Brazenhead, or Brazenfaced Antichrist proudly came to sit in the Temple of the Lord, as 2 Thes. 2.4. Here you have a true history of his rise, I doubt not but ere long you shall have as true a history of his ruin. He is already begun to fall (here) as he began to rise by Bishops, Archbishops, Primates, etc. 
☜  And this is an honest Narration of the Church-confusion in times of persecution, and of the crowding out of all other Church-officers and offices (as I shall show if the Lord please in the third Book) and of the stating and starting up of Pope and Prelate, upon God's throne. I shall refer you to 182. page of Cartwrights Eccles. Discipline, Printed Anno 74. wherein you have the Story at large. But after the Pope who called himself Christ's Vicar, ever since to this hour: after, I say, him, who taught the poor people Psapho-like, to cry him up for a great god, follows,  
Secondly, Next a General Council or Synod, 
2. Head of Brass, a Council, as Christ's Vicar.  who usurps the power and authority of Christ, and his Church; they set down Laws, and laying injunctions upon the Saints, they bid and forbid, command, and countermand as they pleased; to make themselves Judges and Commanders over consciences; and to determine, approve, and appoint what (as they accounted) was truth, and what was not.  
Thirdly, But this head of brass became also too hard a Taskmaster, and kept the people of God in grievous bondage. 
3. Archbishop next head of Brass.  Then after that, starts up the Archbishop, and he Lords it over the Bishop, the Bishop over the Dean, the Dean over the Archdeacon, the Archdeacon over the Parish-Minister, and the Parish-Minister over the people, 
Bulling. de unit. Eccles. Serm. 2.  and what a slavery were poor souls in then? The Prelate sat then in his magnificentiall robes in pomp, like a little God, and petty-Pope) in his High-commission-Court; but as Hierom says, 
☜  in Tit. & in Epist▪ ad Evagium. Non divina authoritate unum aliquem Presbyteriis esse Praelatum, qui dicatur Episcopus, 
Not warranted in the Word.  etc. sed humana consuetudine; and this is not by divine right, or authority, but having a custom up; they cannot, or they will not let it go down, but it grows higher and higher, whereby the order and authority of Christ is cast by, and their Lordlike, and their tyrannical Ruledome set up, and so it is they came to reign. This, says Bullinger, Blessed Jerome speaks, 
☜  not of the Roman Hierarchy, as of every Bishop, or any one whatsoever he be, that will take to himself power over any Church of Christ, 
All in primitive equal in honour, dignity, etc.  or that does domineer over any Congregation; for (ab antiquo) a Minister and a Bishop, a Preacher, and a Prelate (so called) had one and the same honour, dignity, power, and authority, yet next to this proud Prelate.  

4 Head of Brass an Assembly of Di●vines or Synod.  Up starts an Assembly of Divines (as a Council did next the Pope) to be Christ's Vicar too, and he is another head of brass, as bold as the former petty-Pope to impose Laws, and penalties: these have usurped power over Christ's Church too, they deliver their dogmata, and breath out their senses and sentences with wildfires about their ears, that swallow not their Judgements and Laws by whole sale, and in the lump. Such Synods who have challenged to themselves a potestatem juridicam) a Juridical power over the Saints, as to inflict punishments, to bind up consciences to their Cannons, Directories, or Conclusions, 
☞  and by a Legislative lordliness have laid down the Orders and Laws under penalties and pains; so that they have been too brazenfaced and bold. There is no precept for Synods, said Dr. Whittaker; but for this I shall refer the Reader to Mr. hooker's Survey of Church Discipline upon this subject, as also to the third book of his Treatise, 
Chap. 9  and to Lib. 2. wherein I hope, all objections I meet with, that pretend the necessity of this (usurped) power, are answered; but,  
Another brazenhead that takes the same course in usurping Lordship, 
5 Head of Brass succeeds in Presbytery Classes, that are ruling. They breath by the Pope's soul.  is the Ruling-Classes: O! what a Platonian Metempsuchosis we meet with? these all breath by the Pope's soul! O mystery! Mystery! Mystery! of Iniquity! under a new name, this is but the old head of brass! only furbished up in a better form for appearance! It was the Assemblies vote (very like, and good reason for it) That it is lawful and agreeable to God's word, that there be a subordination of Congregational Classical Provincial, and National Assemblies for the government of the Church, etc. but how prove they that? from Mat. 18. Go tell the Church, etc. very well proved: then the Church is meant the Classes (this is a Doctrine for Asses) and is indeed agreeable to the Scottish word of God, 
Mr. Dell in's way of Peace, p. 32, 33.34. Mat. 18. Go tell the Church, i e the whole Elders, brethren, and all.  but not to our word of God. This is proved, (saith Mr del) as the Pope would prove himself to be above the Emperor out of Gen. 1. God made two great lights, the Sun to rule the day, and the Moon the night; the Sun is above the Moon (says he) therefore the Pope is above the Emperor; so do the Assembly prove subordination (very well for an Assembly) but we may say as Isa. 26.13. O Lord our God 

Vide Cottons Keyes p 46. etc.  
Philip's Ans. to Lamb, p. 150. Vide Damports reply to Paget p. 227, 228, 229.230, etc. Burroughs his heart-divisions cap. 22. p. 157.   other Lords have had dominion over us, but (now) by thee only will we make mention of thy name. What is this National Assembly? but Archbishops multiplied? what is their Provincial, but Bishops multiplied? their Classical, but so many Deans? or Deans multiplied? their Congregational, but Prelatical Ministers multiplied? and is not this of Brazen-head-Colledge? and beat out upon the Pope's Anvil? Well, I might show what unsavoury fruits there are that grow upon this Bramble of Rome, and what corrupt poisonous Cankers are plucked from it; but for that I refer to the third Book of this Treatise, only I must say that such Plants as these (which are not of the Father's planting) must be rooted up, Matth. 15.13. and shall conclude with honest Bullinger, 
Unsavoury fruits thereof.  De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacrosancto Evangelio, & indubitatae Apostolorum doctrinae, quae tollit omnem primatus superbiam, fideléque nobis ministerium, & ministerii aequalitatem humilitatemque commendat, etc. Let us keep close to the word of Christ, and the undoubted doctrine of the Apostles, which doth cast down this doctrine, 
☜  and suppresses this pride and Prelacy, pressing humility, and equality without subordination, or superiority; 

These Idols must down, though never so bold and brazen faced as yet.  
A word more to the Magistrates.  
They must not Head it over the Church. Regnum Dei non est regnum in quo gladiis & fustibus res agaetur Marlorat. Expos. Eccles. in Luke 9.55. De Oecumen. Pontif. Cham.   but that hath been offered before in Chapter 8. I doubt not but the irrevocable, and irrecoverable downfall of these brazenfaced Idols, is hard by, let us wait but a little while, and he that shall come, will come, and then as, Host 14.8. Ephraim shall say, what have I to do any more with Idols? I have heard the Lord, and observed him, etc. i. e. him, who is the Head of gold.  
But before I finish this Chapter, let us be content with this Head, viz. Christ alone, and be very cautious of meddling with secular powers (who have their secular ends) in Church-matters; for though all Popish and Prelatical discipline calls for the sword of the Civil Magistrate to support them; yet this doth not, only for the sword of the Spirit; for the weapons of our warfare are not carnal. There is no need of forcing power, as appears in Chapter 11. for Christ bids his Disciples, Go, and teach, but never to offer violence; so says Chamier, Ea est Ecclesiae natura, ut nusquam magis requiratur persuasio interna; nam ad fidem nemo potest cogi invitus, etc.) That the Church of Christ is of such a constitution as necessarily requires inward persuasions and workings upon the spirits of such, as enter, or are in. No man can be (well) against his will forced to the faith, 
None ought to be forced to the faith.  for God will be worshipped with the whole heart or will; and hypocrisy (which Coercive powers drive into) is detestable and odious with God: wherefore in the order and government of the Church, this aught to be the bent and scope, viz. to win into the Church by spiritual persuasions; 
Vide chap. ●. l. 2  and those that are so called, are to be so kept in, and continued, i. e. not by violence but as voluntary. No such thing as Secular Magistrate to make men be of any Religion, or to compel any to the faith; that was of force, or in date three hundred years after Christ. 

Not in date 300 years after Christ.  
In opere Articulatorum Art. 36. Deodate in loc.   And it was such a thing, saith Zuinglius as Christ always set far from him, at a distance, as if it did not appertain to him, nor his Kingdom to meddle with, viz. with the world's jurisdiction, or power, as Luke 12.13, 14. Who made me a Judge, or divider over you? who? 
Expos.  not the world; therefore he would not intermeddle (though sought unto) with secular Government (which hath ever secular ends; 
Diodate in loc. Piety must not dance after the pipe of policy. Trap. in Mat. 21.7.  for then Religion must dance attendance to policy, and what is that (saith one) but to set the Ass upon Christ, not Christ upon the Ass. This worldly policy (saith Luther) would ruin Religion; yet Christ is made a Judge, 
☞  Jo. 5.22. but his Judicatory power is not of the world, nor as the worlds; 
Christ is a judge, but in what Court of judicature? Secular powers in, and over the Churches, or in matters of Religion, are tyranny, and why? Constantines' Letter.  and by this he would teach us not to introduce Powers so improper to the nature of the Church into the Church, which must needs act, and be executed in tyranny then, because they are quite out of their own Orb, and then they are Phaeton-like, destructive: For the Church is called not of the world, though in the world.  
In Constantine's time (when the Church it is said was lulled in his lap) whilst the worldly powers were the Church's servants and friends; yet Constantine would not come in as a civil Magistrate to compel any man, but absolutely forbids it in his Letter to his subjects in the East: Let no man (says he) be grievous one to another, but what every man thinks to be best, and most the mind of God, that let him do, but be sure they live holy, and walk as children of light, without malicing or menacing one another; and he concludes thus; For there is a great diversity between voluntary and forced Religion; but this will lie before us in the Second Book. Only this note, that this head of Iron got in by the Apostasy, and ever since the Churches (so called) or rather the Popes and Prelates have had a dependency upon worldly powers, whereby they have been, 
☜  and shall be both undone together, and their fall shall be great, Rev. 19.18, 19 which the great hand of God hath already given earnest of (as is seasonably observed in my Lord Cromwel's Letter from Dunbar, pag. 11.) and says he, 
Cromwel's Letter.  It is worthy consideration of all those Ministers that do take into their hands, the instruments of a foolish Shepherd, to wit, meddling with worldly policies and mixtures of earthly powers, to set up that which they call the Kingdom of Christ, which is (indeed) neither it, nor if it were, would such means be found effectual for that end; and they neglect, and trust not to the Word of God, the Sword of the Spirit, etc. 

After Constantine, Magistrates meddled not with matters of Religion.  
Ambrose. Valentinian the Emperor.   But besides these Letters, we shall find after Constantine's time too, That Civil Magistrates (as such) had no right of umpirage (as Master John Goodwin says in his sixteenth Quaere) in matters of Christian Religion, which appears Proof-sure, in Ambrose his thirteenth Epistle to the Emperor Valentinian, who saith, When did you hear, most clement and kind Emperor, that Laics (Laicos judicasse in causa fidei?) were Judges in matters of Religion? or ever censure in matters of faith, etc. So that it seems (then) they were accounted very incompetent Judges. And why not now? Unless that new invented inference be of force sufficient to carry away the bell, that follows, 
Expos.   
Object. Job, saith in Chap. 31.26, 27. 
Answ.  If I beheld the Sun when it shined, o● the Moon walking in Brightness; 
To the Objection in travel to bring forth at Whitehal. Feb. 22. 1652.  And my heart hath been secretly enticed, or my mouth hath kissed my hand: This also were an iniquity to be punished by the Judges, etc. Hence say some, Job teaches, the Judges of the Earth are to meddle in such matters.  
Answ. I shall easily demonstrate, 
1. This Scripture teaches nothing of earth●●ly powers or Magistrates.  that this Text teaches us not a tittle of Civil Magistrates Power; and then secondly, That it treats not of their Power in Matters of Faith.  
1. And first, We shall find, both by the Text itself, and by the words going before, and following after, that Job speaks of God, the great Judge; (or if you will have the Hebraism, Judges, and Judge of Judges) and not of earthly Judges;  
reason 1 Reason 1. Because the Hebrew is too ponderous for earthly powers, 
The Text in the original will not bear it.  and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of great weight; and so Shaphat is as much as to say, One judging and doing right in all causes, which earthly Judges and Powers cannot do: viz. In such cases as are the Ablative to them, being out of their orb, beyond their sphere, and too high for the principles of secular powers.  
reason 2 Reason 2. But for more satisfactions sake, see verse 2, 3. Is not destruction to the wicked, 
The context foregoing and following, will not bear it.  and a strange punishment to the workers of iniquity? Doth not God see my ways? and count all my steps? etc. So come to verse 14. If I have done thus, and thus, says he, What then shall I do when God riseth up? and when God visiteth, what shall I answer? So in verse 23. For destruction from God was a terror to me, and by reason of his highness, I could not endure. So he comes to the Text, If I have been so covetous to make gold my God, verse 24. 
Expos.  (If I have been so Idolatrous as to worship the Sun, or the Moon, verse 26. If I have been a Hypocrite, or if my heart hath run a whoring from God, and hath secretly sinned, being enticed thereunto by idolatry, or the like; and my mouth, and my hand hath consented, and agreed together; contrary to my open and apparent Profession; as those that of old kissed their Idols, 1 King. 19.18. Host 13.2. or else reached out their complementing hands to the Idols of the Sun or Moon, 
☞  and then put their hands to their mouth in sign of honour and homage. But if I have done so, will not God judge it? Or were it not an offence for God to judge? Heinous and abominable, and against a high God. And for this kind of Exposition, 
Diodate, Calvin. Arias Montanus.  vide Diodate, Calvin, Arias Montanus, with many others: Besides, see the following verses, verse 35. O that one (the Judge) would hear me! Behold, my desire is that the Almighty would answer me, verse 37. I would declare to him my ways; and as a Prince (not as a prisoner) would I go near him. All these Scriptures are of force and power to prevail with my reason, and to arrest my understanding, that this Judge must needs be meant the just God, the Almighty One; and not at all touching or teaching the power of earthly Magistrates.  
2. For that the earthly Judges of the East-countreys' in Jobs days, were Idolaters, and Sun-gazers, 
2. Magistrates were the Idolaters.  and Moon-worshippers; and how then could Idolatry be punished by such Judges?  
3. The Word is to be read thus, 
3. The grounds of their pretended Inference, and new raised Arguments, are of Humane invention.  This were an iniquity condemned, or adjudged, (iniquitas judicata, says Arias Montanus) or damnable (says Calvin) or one of the greatest size (iniquitas maxima, says Carthusianus in loc) or the like; but I meet with no Expositors (but t'other day at Whitehal) that assert this Text to give Magistrates power in Matters of Religion, which is altogether against the Text, Context, and the truth itself; besides, the original will not allow it; for to be punished by, is not to be found there, but is added by our Translators, and is a bit of their own brains. On which, all the Inferences, and Arguments that are built, must needs fall; for this their foundation is of sand. But should we play with them, and ply them a little for recreations sake (as a man does with the fish that he hath struck, and is sure of) we might argue with them, Ex concessis, and then say:  
4. Suppose it were so, 
4. Should we grant this Text did touch Magistrates, yet it could not be for Matters of Faith, but for Matters of Fact.  yet this were not to make them Judges of Religion, in matters of Faith; but only as their object in matters of fact; for if my words and actions, mouth and hand, verse 27. have agreed together in Idolatry, etc. Then the Judge takes notice of it; so in verse 11. the brain is to be punished by the Judges: But I offer this only for sports sake; for I adhere to the Answers before, as most authentic, viz. That Job intended not earthly powers, or Judges here below. But I have met with some more Objections and Questions of late, by a Letter sent me, from a pious and an understanding Gentlewoman, Mistress Venn, which I answered: Some of which are as follow, I shall pick out the powerfullest.  
Quest. 1. Whether Magistrates being set for punishment of question 1 evil-doers, as well as for the praise of them that do well, ought not to punish men for Heresies and Blasphemies? as well as for answer 1 swearing, drunkenness, etc.  

They may as far as they break the Civil Laws.  Affirmatively, Within their own jurisdiction which is Civil, they may take cognisance of all sins whatsoever; so far, as they be uncivil, and break their Civil Laws; provided, that answer 2 those Civil Laws contradict not Christ's: So give unto Caesar what is Caesar's. 

They judge of practices, but not of consciences.  
Burtons' Vindication.  
Answer to Prynnes 12. In●errog. p. 70. And may take cognisance of Blasphemers, Heretics, etc. as well as of Swearers, and Drunkards▪ for their actions.    
2. We must (as Master Burton says) put a difference between consciences and practices; God alone is the Lord and Judge of the conscience; but man of man's practices, and actions, whether good or evil: So Rom. 13.3, 4. If you do that which is evil, be afraid. So that it is for deeds or actions, that are evil, he is to punish. Actions are the object of Civil powers to countenance or correct, as there is cause; not consciences, judgements, opinions, thoughts: So that as they punish swearers, drunkards, whoremasters, etc. for their evil actions, and not for their thoughts, opinions, or the like; so they are not to meddle with Schismatics, Heretics, Blasphemers, or the like, for their judgements, thoughts, or opinions, until they produce practices, and bring forth such actions, as are the adequate object of Civil Magistracy, and then they may and must; but to a second answer 2 sort of Answer.  


They may not usurp Christ's power to kill errors with the sword, which ought to be destroyed by the Word. Vide Vrsin. de secundo Praecepto, p. 737. de Potestate Magistratus. Examples of Luther's conquest over errors.  
Of Zuinglius, respons. in libel. Strothionis, Tom. 2. fol. 302.   Negatively, Magistrates may not usurp the power of Christ and his Church, to suppress sin, error, or blasphemies, by the sword, (being no more than opinions, and before they break out into evil practices,) seeing Christ hath commanded they should be destroyed by the Word and Spirit (which convinces of sin,) etc. Joh. 16.8. Thus Luther in his Epistle to them at Erphard, says, Consider with what sword I have conquered sin, and overcome their errors, and subdued policy: I have never touched them with a finger, but Christ hath destroyed them all by the Spirit of his mouth. i e. The Word of his Gospel. And this is the only instrument of conquering, converting, and convincing. Thus saith Zuinglius, Haec unica eaque sola via est, etc. This is the only way to subdue errors; the Word will conquer, when nothing else can; we suffer all the writings from Papists, to be freely and openly read, and read again: For the sword of the Spirit shall slay all the evils that are taught in them. Now judge (says he) whose cause is most suspicious and surreptitious; ours, who would have even the adversaries doctrines published in our Churches, 
Errors all to be suppressed by the word, not by the sword.  that we may overthrow them by the word? or yours, who reproach our doctrine before the simple people as heretical, yet by your good will, neither suffering them to read it, nor understand it, nor yet so much as offering to overthrow it by the sword of the Spirit, which is the word of God.  
Thus we see how secular powers are excluded from meddling with matters that are spiritual or mental, 
☜  and that the Word and Spirit are the Instruments appointed by God for the overthrow of errors, 
Vide ch. 2. lib. 2.  and suppressing of heresies and blasphemies.  
Object. We find the Reformers of the Church in the Old Testament that looked after the worship of God, 
Obj.  that they used their material sword and Civil powers (as Kings and Rulers) to cut off the Idolatrous Priests, 2 King. 16▪ 5.20. and false Prophets, etc.  
Ans. 1 Such as were types of Christ, (both King, Priest, and Prophet) did many things by extraordinary warrants, and answer 1 many things they did in the letter, 
1. Extraordinary and typical.  which were to figurate the administrations of the Spirit, which were to answer thereto, as Num. 9.13. and 5.2. Levit. 10.2. Exod. 32.24.27. 
2 Priests and Prophets did civil offices then.   
But these were in extraordinary cases, such were the extraordinary persons of Eliah, Samuel, David, Daniel, etc. who exercised both offices, and as I may say both swords, 
But the case is not the same with us now.  but this was extraordinary, and for extraordinary ends; Now,  
Secondly, Lo! we may prove Priests and Prophets did execute in Civil offices too, as Phineas in putting to death Zimri and Cosby, Num. 25.7, 8. Psal. 106.30. but (our case being not the same) proves no more that Civil Magistracy belongs to Ecclesiastical men, so called; 
3 There ever was a specifical distinction betwixt Church and State, Magistracy and Ministry, matters Civil, and matters of Religion.  then that Ecclesiastical power and offices belong to Civil Magistrates (as such) But besides  
Thirdly, It lies evidently before us in the Old Testament, that Ecclesiastical Powers (so called) were ever distinguished from magistratical; For the Priests and Levites had their distinct proper acts and places, both in respect of order and jurisdiction; so had Moses and Aaron, one having charge of the State, the other of the Church, 
Moses and Aa●on.  and not the one confounded with the other, 
Uzziah the first Civil Magistrate that durst meddle with matters beyond a Civil orb.  or confined by the other; Yea the● stood at such a distance that as none of the Priesthood could meddle with State-matters, or take that government upon him; so none of the Royall-stocke, or blood, could meddle with the Priesthood: Nor durst any (as I know of by ordinary warrant) until King Vzziah, puffed up with conceit and pride, 2 Chron. 26.16. but he escaped not scot-free, 
☞  and it hangs upon record as a scarecrow to cautionate others of his temper; 
Aristobulus.  neither do we read of any Priest (unless by extraordinary warrant, 

Proved in the New Testament.  
Christ the Highpriest ever kept his orb.   as is said before) that durst meddle with Civill-matters, till Aristobulus most rashly, after their return from Babylon joined and jumbled the Kingdom and Priesthood, Mitre, and Crown together, so says Euseb. 8. lib. of his Preparation to the Gospel: And the New Testament, and Gospel, are as clear against it as can be; Christ (the Highpriest) ever kept within his compass, refused to meddle with Caesar's matters, as to divide the heritage, Luke 12. yea and to be a King, Jo. 6.15. being a thing Civil, and out of his sphere, and so he forbids his Apostles over and over, meddling with such matters, Mat. 20.26. and Mark. 10.42. Luke 22.25. he tells them, that though it befitted King's Courts, and Gentiles, yet not them, they being called into other and better offices, and distinct from them: the Apostles themselves disclaim it also, 
So the Apostles  2 Cor. 1. ult. yea, they refused to meddle any longer with the charge of the Poor, seeing there was no such necessity of it, but bid them choose Deacons: Act. 6. Much less would they meddle with matters merely civil and worldly, to take them off their Ministry and duty, 1 Tim. 2.4. 1 Cor. 24.25.26. Rom. 12.3. and yet ah! how! how ambitious have many been in all ages? not content with their calling, but still aspiring? and usurping? I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civil matters, which (says he) is contrary to their own Cannons, 
The History. How Bishops grew big and ambitious, and became temporal Lords at first.  and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr. Concil. Carthag. 3. Cannon 18, 19, 20. and which (says he) is most bitterly inveighed against by the Ancient Fathers; but this came in at first, he tells us, thus. When things were in controversy, and estates lay at variance between parties, there were not those hot and eager suits at Law then (nor that fatting or feeding of English locusts (I mean Lawyers) as now is) those things that were in controversy were wont (by consent mutually from both parties) to be given up to a Bishop, or Bishops, trusting to their consciences, 
First by intrusting them with lands in controversy.  and looking upon them as more than other men for piety and conscience; for they conceived this the best means and issue to end all controversies, 
Bishop's lands belongeth to the poor by right.  and so came in Lands called Bishops-lands in part. Since which Kings and Princes partly out of good minds, and out of earnest desires to adorn them, and the Church (though they were not wary enough in what they did) and partly because they were themselves so continued in wars abroad, 
Then by the favour of Kings and Princes.  which required their own persons, therefore they (in their own absence, and by reason of such like hindrances) gave authority to Bishops to correct such with Civil censures, mulcts, and punishments as disturbed, 

They had Civil powers lent them to punish offenders.  
And then soon becomes Treasurers and Lord Keepers, Judges, etc.   or troubled the Church; which in little time they took so much liking unto, and were so ambitious of, that no honourable office in Civil-state, but they got into their hands by book or crook; becoming Lords, Treasurers, Keepers, Chiefe-Justices, and of the Privy-Councel, and upper house of Parliament, and what not? who desire a fuller account hereof, may find it in Dr. willet's Synopsis 5. Gen. Controu. 9.3. p 278. How at first, the Privileges and immunities were enlarged by the munificence of civil powers, and Princes, and with divine authority, and so Marsilius Patavinus asserts it (ex gratuita, 
Their privileges from Civil powers.  etc.) Praefat in Concil. Senonens. And that the revenues and lands of Bishoprics were (some of them) given by devout and religious persons, Princes, etc. Cod. lib. 8. tit. 54. l. 54. Justinian. And their titles of honour, being created Barons, and made Lords of the Parliament house here in England, were bestowed upon them by the bounty of Kings about four hundred and twenty years agone. 
Bishops-lands.  Cod. lib. 2▪ tit. 7. leg. 14. but never by the word and warrant of God, 
Barons, Lord●.  that they got these Civil honours, places, and employments. But we shall find many Laws that were made to invest them into honour and pomp. As Cod▪ lib. 1. tit. 6. leg. 28. Anthemius made this Law, that if a stranger died, and left no Executor, the Bishop of the place should be his Executor: So Cod. lib. 6. tit. 54 leg. 10. if a stranger died intestate, his goods should be delivered to the Bishop: And abundance more of such like Laws; so that at length what places of honour were in state, but they got either gratis? 
And so things Civil & Eccles. viz. Christ's and Caesars, came to be mixed together.  or by begging? or one way or other? till they had mingled Church and Commonwealth? Kings and Bishops? Christ's and Caesar's? Civil and Ecclesiastical matters so together, that they made a mere gallomaufrey of Religion, and of the Laws of Christ? But is there now a Reformation amongst us? or do not our Ministers most unworthily imitate them in their ambition? and boldness? whose deserved fall lies before our eyes for our caution, and whose lordliness is laid in the dust? 
State-Ministers too much alike them.  Oh! I do fear lest this notorious fault should appear as full and foul upon States-Ministers (I mean such Ministers of the Gospel as have very painfully and profitably preached Christ to the people formerly, till they come to be preferred by the States) and then not only their Doctrine, but their lives are of another stile, i. e. more Statelike, lofty, and high-strained; 

Corrupted with honours, and then they consent to the joining of Civil and Eccles. Christ's and Caesar's together.  
Many hundreds bewail it.   for than they are meddling with State-affairs, and nibbling upon State-honours, and so come at length to be corrupted by greater honours, favours, preferments, and places, and turned into mere compliments. Methinks the late Prelates, with their precipitant and sudden fall may be set up as a good seamark lest they be swallowed up in such sands. I know this very thing lies a heavy burden upon the spirits of hundreds (very godly) in this Commonwealth; and it is their continual complaint with grief and groans (as I have heard with my ears) that such Ministers are more like Magistrates, viz. lofty, proud, and stately; and that such Pastors creep apace to be Masters of Colleges, Heads of Universities and States-chaplaines, or else get to be Committee-men, into offices or Armies, or some thing or other that may make them stately, 
That they turn great men, in Civil, Secular, or Martial affairs.  and lord it over others being employed in secular or Martial affairs. And though the intents of our States and Grandees (for whom we can never be thankful enough) be very godly herein; yet the Lord make our Governors so wise and vigilant in all those honours or preferments they set upon the heads of such as are Gospel-ministers, as that thereby they do not corrupt them, and wrong the Church, and lull her asleep (as we hear she hath been in Constantine's lap) lest more mischief follow it, than ever went before by the Dragon's rage in former ages, 

These are sad and seldom failing Omens of the Church's danger, which is more now, than it was in the Dragon ● days, o● forme● times of persecution, vide chap. 2.  
Such complain of others usurping their office and places, and yet they usurp others offices and places, and turn Politicians.  
O the shame of this age!   as Chap. 2. Which we are somewhat jealous of, having such clouds (as we have) hanging over us, and (seldom failing) Omens right before us; and the universal and univocal complaints of God's people, pursuing and following of us.  
But we hope our wise God, will give those Ministers an effectual warning-piece, before the decree come forth. I much wonder why such men so much complain of others for usurpers; for if a poor Tradesman, an honest Soldier, a gifted Brother, or any other of Civil or Martial employment, do get but up into their Pulpits, they cry out upon them; that they should be suffered; and yet they themselves cannot keep within compass, but soon grow hungry of secular employment, and seek high-places, Military or Civil, and think it no usurpation at all; although that a Civilian may be more able for a Preacher, and better qualified, and not step so much aside (for aught I know) as the Preacher does to be a Civilian, or Politician, and to meddle with State-affairs, which makes him so stately.  
O this! This is the most grand scandal of this age! That our eminentest Ministers in account, are such as meddle with such matters, and study Politics dingdong; when one upbraided▪ Lysander the Lacedaemonian Captain, for doing many things by fraud and policy: O Sir, says he, smilingly, 
Sim.  when a man cannot obtain his ends with the Lyons-skin, he must put on the Foxes-skin. So say many Ministers by their practices, 
☜  though they preach in Lambs-skins, yet they put them off, when they come out of their Pulpits; and instead of the Breastplate, (the Pectorale or chosen Hammischpat.) they wear the Head-piece all the week long, to work out their own ends; 
Sphinx an emblem of Policy.  and herein they are, at least, Masters of Art, if not Doctors, etc. It was accounted by the wisdom of the Ancients, very apt and apposite, that Augustus Caesar bore a Sphinx in his signet; for he was famous for policy, and unriddled many a new Aenigma, with dexterity and promptness to promote his own ends; and so do these, in stead of a daniel's spirit to expound the Visions and Dreams of these days: For as the Poets fain, that Sphinx was a monster multiforme; having the face and voice of a fair Virgin, but the wings of a Bird, and the talents of a Griffin; he lived in a mountain near Thebes, he was full of riddles, and he used to surprise, and set upon poor Passengers of a sudden, and so destroy them that could not find out his Aenigmaes.  
And indeed Policy is such a Sphinx, a very Monster, having infinite variety; 
A description of Politicians.  and its maiden-face flatters many, and learns your Politicians to cog, and compliment; but the wings are the Arts and Sciences; which such have commenced masters of, which carry them acutely and accurately from one to another. But the Griffin griping-talents are Axioms and Arguments which fetch in their Atalanta-like Golden-balls, pleasures, and profits; though they step aside for them to fetch them in, as Atalanta did, (Declinat cursus, aurumque volubile tollit.) But such Apples of honours, and pleasures, may make them lose themselves, and their race.  
These Politicians live loftily on the Mountains, and almost scorn to look below them; they are full of riddles hard to be expounded, whereby many a poor, plain, simple, innocent soul is surprised of a sudden, and made a prey; but here is our comfort, our Oedipus is on his way, who will find out the folly and fraud of the Politicians of the times; 
☞  and most of all, of State-Ministers; and then Policy shall be discovered, and destroyed, as Sphinx was; whose body was laid on an Ass, and led in triumph: For indeed, there is nothing so acute, nimble, Enigmatical, or abstruse, but shall be easily unriddled then to the lowest and slowest capacity. 
Christ's appearance will ruin policy, and Politicians.  Christ's coming will put a period to this Tyrant, and set at liberty many a poor, plain, harmless one from the Griffin-gripes of Policy and Politicians. Wherefore if they reckon aright, they will find their time to reign is short; although many a time Policy reckoning without Piety, 
Sim.  reckons without his host, and is like to pay for it at last; for their Calendar lies: But the Scripture which is ours, 
Expos.  tells us the truth, Isai. 27.1. That in that day the Lord will punish Leviathan with his sore, and great, and strong sword, etc. (viz. Policy) that piercing Serpent, that crooked Serpent, etc.  
Woe be then to this Leviathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew, yea, the subtle Serpent, as Ezek. 29.3. and devilish Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ shall be too strong for him, and shall find him out in all his crooked windings and turnings, insinuations and subtleties; and shall punish him to the purpose ere long; and break and crush his very head and skull, where all his cunning and craft lies.  
Wherefore down with these Idols of Brass and Iron (if not of Iron and Clay) I mean those Heads and Powers who have usurped the power and place of Christ, viz. The Head of Gold, Psal. 83.11, 12, 13. Make their Nobles like Oreb, and Zeeb; 
Expos.  yea, all their Princes as Zebah and Zalmunna: i. e. 
Proph.  Like those Kings and Princes of the Midianites (a great army) whom Gideon slew, Judg. 7.25. and 8.12. That is by weak means, 
Threats of Ruler's ruin, and of losing their heads.  viz. As by three hundred men he routed and destroyed all their host, and then cut off the heads of the Kings and Princes: So Lord (says David) who prays, Let these Princes, Nobles, Rulers, be like them! And he prophecies, That they shall be like them; and why so? See verse 12. they said, Let us take the houses of God to be our possession. O sad! this is their sacrilege! to rob God of his right, and to take it to themselves; 
When and why?  and so it is to take possession of his Churches, Church-Powers, and Privileges, and to make them theirs; as if they (who are Civil Magistrates) must meddle with matters of Religion, and judge of matters of Faith, and make Gods houses their right, and their possession, by Nomothetick Politics. O the ominous! imminent danger of such a State! and of such Princes! and Powers! For see the next verse, O my God make them like a wheel! or else, as it is in the Hebrew, 
When they are in most danger.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set them as a round rolling Globe, or Wheel, ready to run, run, run, run, till they have run themselves all to pieces: So that it seems Magistrates are never in more danger of a desperate downfall, and of running (as if they were mad) to ruin, then when they take the houses of God, viz. The Orders, Ordinances, Laws, and affairs of God's house to be theirs in possession, and theirs in right, to rule, rectify, judge, and order by their Nomothetick Power, and Policy: For than they are set as a round wheel, ready to roll and run, (more with might, then with right) when the least touch of a finger, 
☞  or an Argument, puts them upon a running motion (as to meddle with matters of Religion.) O then, it is a mercy if they meet with any rub in the way, to impede their precipitancy, or to hinder their rash running; 
For Civil powers to meddle with matters of Religion, as Judges, is sacrilege.  for that is very seldom that such (who act out of their orb) are recovered, and their career ruine-ward be stopped; for being set as a wheel (as it appears they are, when they meddle with God's Government in matters of Religion, and take his houses into their possession, by going beyond their bounds of Civil Magistracy, which is a crying sacrilege; I say then as a wheel) they are set to run down, down, downward, (and can hardly be stayed) till they be all broken a pieces.  

The Author's Prayer to keep the Parliament, from an Abimelechian fate and destiny.  Which the Lord prevent in much mercy our States from being so set, or (if they are) from being moved by any of the State-Ministers to run so; which will be sad (if they do) to this Commonwealth, which hitherto the supreme power, and overruling God hath graciously kept; and kept also our Rulers from meddling with that stone which hath ground the late King, and his family, with other Princes and Nobles to powder, before their eyes; and so he will them, if they be not wiser than others were, that fell before them. For doubtless, such are under an Abimilechean fate and destiny, I mean, the unavoidable fall of a millstone of wrath upon their heads, which will (at least) break their brain-pans a pieces, and distract them. For if it be unlawful to remove the bounds set by their fathers (as it is Prov. 22.28.) it is much more unlawful to alter the bounds which the Lord hath set. Rom. 13.7. And so give to Caesar, what is Caesar's, and to Christ, what is Christ's. For as we showed before, in chap. 11. The Lord hath made a most clear distinction, and distance between matters Civil, and matters of Religion; and hath required nothing of Civil Magistrates, as incumbent to them in their Civil orbs, but Civil matters. Grant that they be zealous; yet they may do more hurt then good, with a Jehu-like spirit: What think you of Vzzah? did he not mean well? (poor man! 
Uzzah struck dead for meddling out of his Orb, and with the Ark-matters. ) 1 Chron. 13.9. when he ran to save the Ark (in a time of danger too, and of seeming, Vers. 20. necessity too) when the Oxen stumbled, and it had like to fallen in the way from Kiriath-Jearim to Jerusalem; yet because he meddled with what he had nothing to do, but went out of his own place to intermeddle with the matters of the Ark, God gave all Israel a sore check for it (as Jeremy Dyke says) and destroyed Vzzah.  
And truly, I am of opinion, 
Magistrates must not meddle with matters of Religion, were Religion in danger. Perez-Uzzah, why so called.  That if Magistrates will meddle with matters of Religion, were Religion in never so much danger (by the stumbling of such as carry it;) yea, I am confident, it will be a heavy blow, and an uncomfortable day to England; it may cost us in England a check, and them their neck; and Perez-Vzzah will appear afresh, for following Magistrates to make mention of, and to take warning by. And sure I am, till each keeps his orb, and acts in his own proper place, I mean, the Magistrate to meddle with Civil matters, and no more (being all that he is entrusted with, both by God and the Nation, as to the office of a Magistrate, Rom. 13.1, 2.) And the Minister to keep in his sphere, as to meddle with Ecclesiastical and Spiritual matters, or matters of Religion (being all that he is entrusted with, Heb. 5.1. & 13.17.) and not at all to study tricks, politics, or to meddle with Civil affairs: 
☜  But these being Magistrates or Ministers for Souls, and those Magistrates or Ministers for Bodies; I say, till this order, and each orb be observed, we must be far from a good Reformation, and look (in stead thereof) for a lamentable check. And doubtless, the Heads of Brass and Iron will yet be kept up Idols in the Temple, in stead of Christ, the Head of Gold.  
Wherefore, once more, I must beseech the Magistrate, 
Nor Ministers meddle with matters of State.  (as not to meddle with matters of Religion so) not to let Ministers meddle with matters of State, and to study Politicians: For as Azariah the High Priest (as we told you in Chap. 11.) cast out Vzziah, who was lifted to his destruction, 2 Chron. 26.16, 17, 18. out of the Holy Place, 
Vzziah.  as the Law commanded; so ought Magistrates to keep, and cast us out of their places, 
Luther.  which belong not to us; as Luther writes, Epist. tom. 7. fol. 209. to the Dukes of Saxony, viz. Frederick and John. I would not (says he) that the Office of Preaching be denied any, but that they have free Liberty; yet if they transgress Gospel-bounds, and will be seditious and fierce, etc. then it is your Lordship's duty to suppress, and banish them, saying, We will freely grant you, to fight with the Word against all false Doctrines; but we will restrain your hands and spirits from those things, that belong to our Magistracy and Civil Power, etc.  
Either of these, I say, out of their orbs and places, are of a Phaeton-spirit, 
☞  obnoxious to all, and in such disorders, as will set all on fire again; Therefore such are said in Scriptures, to be lifted up to their own destruction, 2 Chro. 26.16. For such pride is never without a fall. And till this be, both Magistracy and Ministry must needs lie under much contempt; both which, in the restitution of times, will be glorious at first.  

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

Quest.  Quest. But may not Magistrates suppress Errors? etc.  

Answ.  Answ. Evil doings and practices, (as you heard before) they may and must; but they are not competent Judges of controversal points, 
Not Judges of Opinions or Doctrines. Vide Burroughs.  opinions, and doctrines: And thus, that eminent servant of Christ, Mr. Burroughs in his Vindication against Edward's, answereth this Question: he says, That where the heinousness of the matter, and turbulence of the carriage manifests stubbornness, etc. These heinous actions and turbulent carriages, do come within their cognizance; but they are not the fit Judges of controversies in Religion, or matters of faith: But why (says he) for this should there be such a stir and outcry against that which is called the Independent way? as if there must needs be a confusion of all things, if liberty in it be but granted. The Lord judge between us in this thing, etc. But as it is an intolerable wrong done to the truth, Christ, and his Churches to grave and grace Ministers with such a Power (as we said before) which is most properly the States; so is it no less lamentable; an injury done to Jesus Christ, his Church and truth, to gratify Magistrates with such a Power, 

It is the Church's power, or Christ's in his Churches; why Magistrates not judges of doctrines, etc.  
Magistratus non est Dominus, nec author legis. Noyes Temple.   which is most properly the Churches, as to suppress sin, errors in opinions, and judgements, which is to be by the word of Christ: He is no Judge of Doctrine, to pronounce which is true, and which is not, which shall stand, and which shall not; because as Mr. del says, he is as liable to err as any man, Acts 14▪ 14. vid. Owen's Essay for Church government, p. 72.  
Secondly, Because he will do all he can (dentibus & unguibus, as we may say, to uphold his own opinion and religion (though never so false) and to sentence others (though ever so true) as if they were false, heresies, blasphemies, and the like, 
2 They would set up their own opinion, and sentence others.  as appears, Acts 24.14. So did the Jews, Acts 28.22. and the Scribes, and Pharisees sentence Christ and Christianity, and all but their own.  
Thirdly, 
3 And maintain Idols & crucify truth.  Every Magistrate would make it his office to maintain his own Idol, and what a world of false gods, and false worships would be set up, and worshipped then, and in most places true Religion put into the Rack.  
Object. 
Obj.  But they must have the advice of the Assembly of Divines, or able Ministers.  
Answ. 1. Then Magistrates must act upon an implicit answer 1 faith, to see with their eyes, and believe as they believe. 
Not on the advice of the Assembly of Ministers   
Secondly, Then Magistrates were but the Ministers or Assemblies executioners (a flat piece of Popery) methinks Pilate stands for a seamark before such, to the end of the world, 
2 Pilate is a warning-piece.  who did but execute the Priest's sentence upon Christ in crucifying him. 
3 This would hinder Ministers in their work of ruining errors by the word.   
3 This would take Ministers off the right means of ruining error, i. e. by the word of Christ; and this would make them idle, and neglect their duties in doing that by the word that such Magistrates would do (though they ought not to do) by the sword; but  
Fourthly, Why Magistrates (as Magistrates) are not to suppress errors etc. is because Christ and his Apostles after him never meddled (as we heard before) with secular powers to suppress blasphemies, 
4 Because Christ would never use them to suppress errors.  etc. neither was this Doctrine maintained or entertained as useful in Christ's Church for three hundred years after Christ.  

5 But Christ hath left other Laws in force to do it without them.  Fifthly, Because Christ hath left other Laws to suppress Errors, Heresies, Blasphemies, as appears in 1 Tim. 1.20. Mat. 18.17. 1 Cor. 5.4, 5, etc. Cum multis aliis etc. and by those Laws left us upon record in Primitive times were errors depressed and punished.  
Query, Whether a Member cast out of a Church-society, comes not under secular Cognizance for punishment.  
Answ. Affirm. So far as Christians, whether in, or out of Church-fellowship are of the world, 
Ans.  they are under worldly government and powers, 
1 Affirm. So far as they are of the world they are under their powers.  but no further; For worldly government reaches not out of the world; but Saints as Saints, yea as members of the Church visible, are called out of the world; and Christ's Church, though in the world, yet they are not of the world, Church-government is over men, as Members of the Church, 
Antichrist arrogates both Powers, viz. Civil and Eccles. Vide Synop 7. Gen. Con. q▪ 2 & p. 1277.  and Civil government is over them as members of the State or Nation or Commonwealth: The first is Christ's; the second Caesars. It is Antichrist arrogates both, and casts a Christian (under the notion of a Heretic) erroneous person, or the like) out of one hand into the other. We grant that a member (whether in the society or out, for it is all one for that) for as much as he is a member of the Nation, must needs come under Civil Cognizance; but,  
answer 2 
Negat. A Church cannot deliver up any to secular powers for punishment.  Secondly, Negative, I can find no warrant in the word for any Church of Christ to deliver up any (be he never so bad) to secular powers for punishment: for either he must be delivered up before, or after he is cast out, if before, than he is yet under the government of the Church, and if after, than the Church hath nothing to do with him, being without her Lines. I do not find this to be in practice in primitive times, till Popery was pretty ripe, and then under pretence of Heretics the dear Saints suffered death presently and frequently.  
Secondly, But if Magistrates do take Cognizance of Blasphemers, Heretics, etc. let them take heed, they outrun not Gods rule in inflicting mulcts and punishments (though it be for actions;) I say, that they go not too far, Luke 9.55, 56. 

None to be put to death for misbelieving, or not believing.  
Witness John Husse. See Fox 1. part p. 804. Mr. Hooper.   I see not how they can sentence to death any for misbelieving, or not believing our points of Religion, though they be the (fundamental as we say) principles of our Christian faith. O what an error is this) says John hus to his Adversaries) to deliver poor people up to secular powers to put to death, & c! O cruel accursed invention! Mr. Hooper also in a letter of his out of prison to a precious friend, Anno one thousand five hundred fifty five tells him how thi● tyranny, extremity, and force, hath been the only argument (which, says he, you must grant) to maintain the Pope: And what they cannot do by the convincing word, they will endeavour to do by delivering us up to worldly compulsive powers to be tormented.  
This was also good Bradfords' sense, 
Mr. Bradford.  as he says to the then Lord Chancellor, I have been (said he) now a year, and almost three quarters in a stinking prison, and yet of all this time, you never questioned me for my opinions, before this time or for any thing else, when I might have freely spoke my conscience without peril; but now! 
☜  now, that you have a Law to hang and put men, to death, if a man answer freely, and not to your minds, so now you come to ask me this question! (about Christ really present in the Sacrament) Ah! my Lord! my Lord! Christ used not this way to bring men to the faith.  
Bernardus writ to this purpose an Epistle to the Pope Eugenius, who condemned many, 
Bernard.  and delivered them up to secular Powers to be put to death, says he, Apostolos (lego) stetisse judicandos, sedisse judicantes non lego, hoc erit, illud fuit. I read that the Apostles stood to be judged, but I never read, that they sat as Judges to sentence any. 
Saints shall judge their now judges, They shall be adjudged heretics, who have judged them heretick● Mrs. Askew.  But this shall be (for the Saints shall judge the world) and judge their Judges that now deliver them up to be murdered and massacred. This we shall find long agone the Saints were well acquainted with. A good woman, Mistress Askew, Martyr in King Henry the eighths' days, said to Wrisley (the Lord Chancellor) I have searched the Scriptures all over, but I cannot find that ever Christ, or any of his Apostles put any to death though Heretics, or delivered them up to any others to put them to death.  

Marlin. vid. Bartlet.  Marlinus that eminent French-Bishop upon this very account withdrew communion from his fellow-brethrens Bishops, and would have nothing to do with them, 
☞  because they consented, and gave way to Maximus the Emperor to cut off by the sentence of death the Priscilianists (as known Heretics as ever lived) yet said he, we have no power to put them to death, 
No● power to put to death the vilest Heretics that ever lived.  nor to deliver them up to the Emperor. Christ was put to death, but put none to death (though Heretics) neither hath he given power to any to do it, but hath denied it, Luke 9.56. Nay I will fetch a Gray-Friar that was Philip's Confessor, Alphonaeus by name, in his Sermon before Philip and Q. Marry, 
Alphoneus.  February the tenth, one thousand five hundred fifty and five; he bitterly cries out of those bloody Bishops for burning men, saying plainly, That they learned it not in Scripture to burn any for his conscience, but the contrary, viz. that such a one should live, and be converted, and many things to the same purport. And dear Lord! shall we then be of a more rigid judgement? against one another! against tender consciences! against erroneous persons, than the Friar? It is very remarkable how Edward the sixth declined this devilish doctrine; Mr. Cranmer had never more to do in all his life then to persuade, and beg of him, but his hand to be set to the Warrant for delivering up Joan Butcher to the Magistrates power to burn her: 
K. Edw. 6▪ that young Saint.  All his great Counsels, with their Arguments could not prevail with that Christian-hearted young King to set his hand to it: says he, what? Will you have me to send her soul quick to Hell? you say her error will damn her; should I then be so cruel to send her presently to the devil in this error? 
More need that they live to repent, then send their souls post to Hell, if they be in the way·  O no! let her live to repent! it may be to the saving of her soul, to give her longer life and liberty to repent (which the murdering of her will not do) I hold it more holy (says he) that she should live to be converted, etc. that this sweet bird chirps; and this young man manifested his dislike of such secular powers, and punishments for errors (though grievous) but O! how few such Saintlike Caesars are to be found now! I might heap up many eminent testimonies, yea (I think) fetched from all ages against this bloody tenet and opinion of giving up Heretics, or any other erroneous persons into the hands of Magistrates to punish them: 
Eminent Martyrs breathed out flames against this Antichristian bloody tenet. Latimer. Ridley.  Many blessed Martyrs have breathed out flames against this Antichristian custom, which have lent us light into it, to this age. I have read (I do well remember) when a flaming faggot was brought to Ridley his feet, to set all the rest on fire, Ha! says Mr. Latimer to his Brother Ridley, Come be of good comfort Brother! play the man! We shall this day light such a candle in England, as I trust shall never be put out! I hope so too; for sure I am, by that light we may see, that putting to death is none of Christ's Ordinance; and that fire and faggots are no good Reformers. Were a man a Turk, Saracen, Jew, Heretic, or what you will? 

Turks, Saracens, Jews, not to be punished for their Religion.  
Much less dare a Church deliver them up to be punished by secular Powers.  
Antichrists weapons   whilst he lives quietly, and peaceably in the State; I know not who, nor why he can be put to death; besides, he is verily persuaded he believes aright, and enough; much less, can I see how a Church dare (warrantably) to deliver up any one to secular powers (purposely) to be punished by them. This hath been Antichrists advantage to this day, and the weapons of his warfare in all ages. But (blessed be God) it is clear to thousands now, (as the Sun that shines,) that spiritual evils must have spiritual remedies, answerable to the nature of these evils, 2 Cor. 10.4▪ 5. And that the cutting off of men's heads, is no proper remedy of cutting off men's Errors; 
☜  but of cutting off men in their Errors: 
Must not be ours.  Let all means (spiritual) be used for the recovery of such whose diseases are spiritual and mental, 2 Tim. 2.25. For we must not sweep up Christ's house with Antichrists broom; nor fight with his hands Christ's battles, nor with his weapons our warfare.  
Quaere. What must Magistrates do then? 
Quaere.   
Answ. All they can, 
Answ.  to encourage and countenance the servants and service of Christ, by giving them liberty, 
Magistrates may and must▪ do all th●● can to countenance the ways of God, and Churches of Christ.  though ever so few, or contemptible; declaring against all known▪ and apparent gross Errors, and Heresies; so as that they do not allow of them, or the like: For what Bilson says, serves us, Commissio est à Christo, permissio à Magistratu. Christ commands, and Caesar demands; Christ gives the Law, and Magistrates the Liberty: But let not Magistrates take too much liberty (as is said before; 
Zuinglius, Art. 35. ) Christ allows of, and approves of Magistrate's Government, Magistrates must allow and approve of Christ's. Christ hath commanded theirs, and obedience to them, they must command Christ's, and obedience to him: And as the Saints for God's sake, Rom. 13.1. Gal. 4.14. are obedient to them (for sancti non subjiciunt se homini propter hominem, 
As Servants, not as judges, or Lawgivers.  sed propter Deum;) so they for God's sake are to be obedient to Christ, and servants to his Church, his Saints, and people of God.  
Let them make much of the Ministers of Christ, neither to corrupt them with honours, nor to honour them in their corruptions: 

Magistrates cannot hinder Ministers of Christ, in their offices of preaching, etc. No Minister of Christ can be sequestered ab officio, only a beneficio.  
Constantine mingled not Civil and Ecclesiasticals.   As Ministers cannot make Magistrates, neither can Magistrates make Ministers; and as Ministers of Christ cannot hinder Ministers of State (or Magistrates) in doing their offices for Bodies, and in Civil affairs; neither can Ministers of State hinder the Ministers of Christ, in doing their offices for souls, and in spiritual affairs. Wherefore (as I said before) each must remember his place, as Constantine could say (Vos est is in Ecclesia, sed ego extra Ecclesiam Episcopus) to a Bishop or Minister in those days; ye are Overseers and Officers in the Church (within) and I am an Overseer and Officer out of the Church (without;) Constantine kept his course some time, very well, within his own jurisdiction; without mingling or mangling Ecclesiastical affairs with Civil, or Civil with Ecclesiastical; so must every Magistrate be sure to do: For it is God's design, to destroy those powers and policies that hinder Christ's reign in his Zion, and Church, as the alone Head and Lord. 
None must govern in ●he Kingdom of the Son, but such as shall govern in the Kingdom of the Father; but Magistrates as such, must not rule in the Father's Kingdom; Ergo, etc.  Christ's Kingdom (of the Son) and the Kingdom of glory (the Fathers) are both alike; who rules in one, rules in the other●; who are admitted into one, are admitted into the other; whom the one receives, the other receives, and none else: But the Kingdom of the Father, receives not Magistrates, as Civil Magistrates, to rule, and govern, or punish there (i. e. In Heaven to come,) therefore not here, in the Kingdom of the Son. And he that dares usurp this power of Christ (the alone Head and Lord) takes too much upon him, and as Chrysostom says, Non est tributum Caesaris, sed servitium diaboli, etc. It is not his due, but the devil's work; And it will cause his unevitable downfall and confusion, as it did the Devils. Trap observes there, on Matth. 22.21. the Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is doubled and repeated for this purpose, That our double and special care must be to give God his due▪ Rom. 13.7. 
☜   
Oh! O that we did give the Lord his due! then should we not plead so for Caesar's Chair in Christ's Church; that he should sit there with the heel of his cruelty, to kick the Saints brains out; and to crush them headlong, that stoop not to his form. In a word, Christ sits not on Caesar's throne, neither shall he (who hath too long) sit upon Christ's throne. For though other Lords have had dominion over us, and have usurped Headships (which are Brass and Iron, 
Brazen and Iron Heads no more; but Gold for Brass, and Silver for Iron.  Jer. 6.28.) yet the Lord will give gold for brass, and silver for iron, Isai. 60.17. This Head of Gold, and his Gospel, which is better than the silver seven times purified. And if the very Philosophers, (Aristotle, Plato, and others, vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church) if they could see and say that Estate is best, 
Expos.  and those Citizens happiest, that had God to be their King and Monarch, and his Laws and Decrees to submit unto: Sure I am, the Church is never so happy, holy, and heavenly, as when Christ alone sits upon his throne, in the midst of them, and governs them by his Word and Spirit, see Cap. 2. & 9 of Lib. 2. And sure, this is the great work that our God is bringing about; who is coming to reign for ever and ever. In the mean time, 
Own no Head but Christ, the Head of Gold.  let us own neither the Brazen, nor the Iron Heads, for our Head; (I mean, neither Spiritual nor Temporal, Ecclesiastical nor Civil powers, so called!) O none but Christ! the Head of Gold; our Master! Lord! Head! and Lawgiver! without any other Partner or Paramount whatsoever, as hath been at large proved!  
Wherefore to conclude; All others are beheaded! having lost their long usurped ruledom, and jurisdiction! 
John Hus Constant. Council.  And with John Hus; We say, Christus sine talibus capitibus monstrosis, melius ecclesiam suam regulavit, Act. 27. Object. Christ alone is Head, and governs his own Church (influendo & infundendo) without such prodigious helps, or monstrous heads, as Antichrist would crowd in. 
Gregory the first to John of Constantinople Patriark.  Thus said Gregory the first, Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople, Quid tu Christo universalis ecclesiae capiti, etc. What will you answer at the last day to Christ? the sole Universal Head of his Church, and people? that thou darest to arrogate that title? which is Antichristian for thee so to do? Hold fast the head, saith the Apostle, Col. 2.19. from which all the body, by joints and bands, having nourishment, ministered and knit together, increaseth with the increase of God.  
Therefore be sure you hold your Head; For first, it supplieth the members with all necessaries; 
Expos.  
The necessity of this Head. Vid. Ca 9 l. 2. Hold him fast.  Secondly, It knits every member to its self, and one to another; and thirdly, It increaseth every one with a spiritual increase: Now Christ in his The anthropie, is this Head, which we must fetch our life, sense, and motion from, by Nerves, Veins, and Arteries. Christiani Christo capiti adhaerent, & ab eo percipiunt, & hauriunt vitam spiritualem, etc. No Member of his, but hath much moisture, nourishment, and spiritual growth. And every Member is moved with their Head, unless some Palsie-Members (so Palsie-Christians) that move not as the Head (Christ) directs. 
Sim.  When Cyneas the Ambassador of Pyrrhus, after his return from Rome, was asked by his Master, What he thought of the City and State, answered; O Sir! It is Respublica Regum, a Commonwealth of Kings, and a State of Statesmen: And so is the Church, wherein Christ is King and Head; O happiness of such a Church! For if he be in us Head, he is heart, hand, and all. For quickening of us, 
☞  he is our Anima, the life and soul of the Church, and of every Member; as he resolves us he is Voluntas, as he maketh us think he is Animus, as he gives us to know he is our Intellectus, as he deliberates us he is men's, as he keeps our remembrance he is Memoria, as he gives us to judge he is our Ratio, as he moves our desires he is Affectus, as he breathes us and inspires us he is our Spiritus, and as he enables us to apprehend he is our Sensus; So that Christ our Head, is our Heart, and all. Wherhfore let us hold him fast for our Head, and hear of no other, no Brazen-face, no Iron-pate, no  
O monstrum horrendum! inform, ingens! cui lumen ademptum! Christ willed, when he saw Caesar's stamp on the coin, 
Sim.  to give Caesar his due; so when we see Christ's stamp on his Saints, Ordinances, Worships, Churches, we must give Christ his due there, which is to be the alone Head and Lawgiver amongst them. But thus far for this Chapter.   

CHAP. XIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsur. That Christ is the only Rock, and sure Foundation for his Church to be built upon: All other Foundations being false, sandy, and such as will fail.  
A House without a foundation cannot stand; and to have an unsound, sandy foundation, is little better than none at all, 
Christ the foundation.  if not sometimes worse, as being more deceitful and dangerous; Great is the fall of such an house, Luke 6.49. Matth. 7.27. 
Vide Dr. Mayo● in loc.  But this spiritual house hath a sure foundation (if it be of Christ's building) which Christ hath laid with his own hands, as Zach. 4.9. Isa. 14.32. other places are founded by the arm of flesh, but this by the Power and Spirit of the Lord. 
Expos.  Palestina must fall, but Zion, i. e. (says Sasbout) the spiritual Zion (meant Christ's Church under the Gospel) shall never fall: for the Lord hath founded it upon a Rock too, 
Mat. 16.18. Christ the Rock.  so Mat. 7.25. Mat. 6.18. Luke 6.48. and this Rock is Christ, as 1 Cor. 10.4. 2 Sam. 23.3. so that Christ is also the foundation of the Church, which the Church is built upon, Eph. 2.20. 1 Cor. 3.14. Christ is not the Head of that Church whereof he is not the foundation, 
Christ the Head, the Builder, and yet the Foundation, how?  says Cotton: Christ is King, Priest, Prophet, Head, Master, Lord, and Lawgiver, Advocate, Husband, Brother, Builder; and yet the Foundation of his Church, what is he not unto his people? in any condition? he is man, and Minister to himself as God: so that as he may be both the Prophet, and the Word; the Advocate, and yet the Argument; the Lawgiver, and yet the Law; the Master, 
Vide wilson's▪ Cases, Aenigma 99  and yet the member; the Priest, and yet the sacrifice; even so may he be, by the same rule and order, the Founder, and yet the foundation: For as he preaches himself, and this testimony was true; as he pleads himself, and this argument is full; 
Christ is the Rock for foundation, how?  as he gives out himself, and this Law is life; as he offers himself, and this Sacrifice is precious, and effectual; Even so he lays himself low to be our Foundation, that we might be fitly built upon him, and this Foundation will never fail; for he is a Rocky foundation.  
First, Because the Rock is a sure and firm foundation, which will not sink nor shrink (per saxum foederis firmitatem notabant antiqui: 
1 The Rock is firm, and will never fail us.  Venning) but soft, or sandy stones, will give way, and endanger the whole structure: Now God in Christ is a sure and most firm foundation, 1 Cor. 3.11. 2 Tim. 2.19. which cannot fail us▪ our Salvation lies upon him, he cannot deceive us: The Church is like Mount Zion which abides for ever, 
☞  and is immovable, because founded upon the Rock of ages: Si nos ruemus, ruet Christus una, said that loud-tongued and liveli-spirited Luther: 
Luther.  If we fall, Christ shall fall too, and (malo cum Christo ruere, quam cum Caesare stare) I had rather (says another) ruin with Christ, then run with Caesar; I had rather fall with Christ, then stand with Caesar: such can never fall, 1 Pet. 2.6. as long as Christ the foundation stands.  

2 Christ the Rock is high whence we look round us. Without lets.  Secondly, A Rock is high, whence we have pleasant prospects, and see far round the Horizon and Hemisphere, whence we look with delight, and have the least hindrances, Num. 23.9. Christ is such a high Rock, Psal. 61.2. and the Saints foundation lies in him, who is higher than all Rocks and mountains, Psal. 87.1. or places, Isa. 57.15. Psal. 91.14. From this high Rock (i. e. Christ) the Saints see far, and fair, and have most eminent discoveries, and the sweetest Survey of Heaven, and happiness, all other things being below them: And they have the least hindrance in their prospects either up or down, or round about, being filled with loveliest, liveliest, richest, highest, and heavenliest soul-ravishing Discoveries.  
Thirdly, A Rock is a place of refuge, 
3 Christ the Rock is the place of refuge the Castle of defence impregnable, etc.  of great strength and security, thither people run for refuge and safety, Isa. 2.21. 1 Sam. 13.6. and 23.25. a Castle in a Rock is accounted impregnable, and cannon proof. Such a Rock is Christ to the Church and his Saints, Deut. 32.31. Psal. 18.2. Psal. 31.2. a strong Rock and Castle of defence; Hence it is Saints are so safe in Christ, that they cannot be stormed, or taken: Saints are secure in him; when all Devils in hell let fly upon them; For as Tertullian says, 
Tertullian de Patientis.  the desperatest Bullets and Darts that men or Devils can shoo●, at this impregnable and impenetrable Rock, are either returned with a powder, or bounded back upon the heads of them that shot them, or else are fallen down, 
Expos.  dead and blunted, without any more mischief. The Gates of Hell shall not prevail against them; that is, 
Ferus. Cameron in Mat. 16.  neither the power nor policy of Hell combined together; no not though the Devil doth by himself or others plot with his seven-heads, or push with his ten-hornes; neither can all the fraudulent plots, practices, malices, machinations, policies, powers, or engines that Earth or Hell can bring forth, 
Against all Powers and Policies whatsoever.  be enough to ruin the Church, who is seated sure and safe upon a Rock that is higher and mightier than they. It is true, they may batter, but cannot conquer▪ they may reach to her heel, (and peradventure bruise her heel) but they cannot reach to the Head, but they will break themselves a pieces: They cannot make a breach in true Religion, or a battery in this Rock; 
The Church fears no Cannons, nor Ordinances.  no though the Devil should discharge the Pope's Cannons, or the greatest Ordinances he hath at them: say they were as big as those two cast by Alphonsus the Duke of Ferrara, the one of which he called the Earthquake, 
☜  
Nor can she be ruine●●hat is founded on the Rock.  the other the Grandiabolo, or the Great-devill, neither Earth, nor Hell, the Earthquake, nor the greatest Devils can remove the Church founded upon this Rock; they may shake her, but not shame her; disturb her, but not destroy her, 
☜  who may challenge the Venetian Motto, Nec fluctu nec flatu movetur, as Mat. 7.25. and Psal. 62.2. 
☞  He only is my rock, and my SALVATION, he is my DEFENCE, I shall not be greatly moved; so vers. 6, 7. But to make haste.  

4 Ch●ist the Rock keeps always the same in place and power.  Fourthly, A Rock keeps his place; removes not, and thus doth Christ, who is the same yesterday, to day, and for ever; he altars not, nor removes from being the foundation of his people's principles, graces, happiness, joys, enjoyments, and all; he is ever in this place, and therefore he is in Zion a sure foundation, Isa. 28.26. and cannot be removed. Hebr. 12.28. immobile saxum.  

5 The Rock is lasting for ever.  Fifthly, A Rock is very lasting, an Hieroglyphic of permanency, durability, and perpetuity; so is Christ, who can never decay, or decrease, but of the increase of his Government, and peace there shall be no end, Isa. 9.7.  

6 The Rock yields several benefits.  Sixthly, A Rock yields several and singular Benefits, it is a shade from the scorching heat, and keeps from being Sunburnt; 

Keeps from being Sunburnt.  
Jewels come from the Rock   so doth Christ, Isa. 32.2. and he keeps from being sin-burnt, and hell-burnt, and from the wrath of God; a Rock affords precious stones, and Jewels, such a Rock is Christ, who is the Mine and Treasury of all precious things hid in him, Col. 3.2. and fetched from him, Prov. 8.10, 11.18. Rev. 3.17.18. Rev. 5.12. Prov. 3.15. the Rock yields honey, 
Yields honey.  so doth Christ, Deut. 32.13. Psal. 81.16. his words are drops of honey, Psal. 19.10. and his lips and doctrine drop sweet smelling myrrh, Cant. 5.13. The Rock yields oil, 
Yields oil.  Deut. 32.13. Job. 29.6. and so Christ doth the unction from on High, the oil of grace, 1 Jo. 2 20. and Rev. 3.17 the Rock, 
Yields wholesome salads.  affords wholesome herbs and salads, so doth Christ, whose cheeks are as a bed of spices, Cant. 5.13. besides from the Rock flows the most rich, pure, pleasant, sweet Crystal streams, Deut. 8.15. Job. 28.10. so the most springs and best streams of water of life flow from Christ the Rock, 
And the best springs and streams.  whereby his Church is refreshed, as 1 Cor. 10.4. Psal. 46.4. Isa. 33.21. Joh. 4.13, 14. Joh. 7.38. 
7 Rock is so hard that it will cost much pains before a foundation in it.   
Seventhly, A Rock is so hard, that a Foundation in it will cost much sweat and labour, and continual pains, etc. so much means must be used, and much pains must be taken, and much care, and continual vigilancy must be had to be well-bottomed upon Jesus Christ, 
Expos.  Phil. 2.12. therefore saith Peter, 2 Epist. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. endeavour sedulously, and study it diligently, and if so ye do; ye shall not fall: therefore learn (saith Solomon) Prov. 30.26. of the Coneys (poor little things) yet they with labour work out holes and burrows in the roots of the Rocks; 
Expos.  by this we are to learn diligence and be sure to get in force enough, and to dig deep into this Rock, which is Christ.  
Eighthly, A Rock, if it proves a stumbling stone, 
8· A Rock is most dangerous to such as through heedlesseness or hautiness stumble at it, and on it.  is most dangerous of all to bruise and break thee, and batter thee a pieces; so is Christ to such as by their carelessness or self-conceit do fall at him, and on him, O! he is to them a (rough) Rock of offence! 1 Pet. 2.8. Rom. 9.32. that will not obey him, and yield to him, but that stumble at him, and reject him; they that fall upon this stone! are bruised and broken; and those that this stone falls upon, are growned to powder, Luke 20.18.  
Thus is Christ the Rock, and this Rock the Foundation of the Church, and this, 
Austin in Mat. 16.  saith Augustine upon Mat. 16. Christ meant, when he said, Upon this Rock I will build my Church; Tu quidem Petrus es, cognominatus a me qui sum petra, atque super hanc Petram aedificabo Ecclesiam meam.) And thus saith Peter Martyr in 1 Epist. ad Cor. 3.11. CHRIST is said to be the FOUNDATION of this heavenly FABRIC of his Church, 
Peter Martyr.  because it hath its BEGINNING from ABOVE, and this FOUNDATION hath the TITLE of a ROCK, because CHRIST is the SVREST FOUNDATION (& Christus in summo loco situs est, etc.) and he is the highest. But the Reasons why the Church hath Christ to be her Rock, and why this Rock for her Foundation, are divers; I shall trouble you with but one or two; as first is for safeties sake.  
First, For safeties sake, the Church must meet with multitude reason 1 of tempests and storms, winds, and waves, 
For safety's sake in the midst of her manifold troubles.  Mat. 7.25. whence Bolton calls her the Tossed-ship, she meets with a continual succession of miseries, and molestations, one on the neck of another, like Jobs Messengers, and as Clouds rack, Eccl. 12.2. Fluctus fluctum trudit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The skies are overcast; sometimes they fall in lesser and lighter crosses, as the smaller rain, but sometimes in sharp stinging and piercing Calamities, like storms of hail, the rain falls, the floods arise, the winds blow, the waves beat, and all to try the building, which like Noahs-Arke is pitched within, and without, 
Omnis Christianus Crucianus.  and holds out, being upon a sure foundation, and cannot fail utterly, though she may be battered, and will be tried day by day, and that to the purpose, therefore she had need to be founded upon the Rock. We must sit down and consider, and cast up what it will cost us to be Christians, how much we must suffer; and then be sure that we be upon a good foundation that will not sink under us, 
☞  nor shrink away from us, for we shall have many trials.  
reason 2 Secondly, Why the Church is built upon this Rock is for order's sake, 

2 For orders sake, i. e. to begin at Christ this Foundation first, and so to build upward and onward.  
1 We must be in Christ, and then get into his Churches.  
Many gathered Churches in danger of falling that are not built on the Foundation (Christ) first.   that whosoever will venture to build, may begin at this foundation first, 1 Cor. 3.10. and be sure he go wisely to work (as I said before in the last Chapter) so also, that whosoever will enter into this house of the Lord, may first get up the Rock (which will be with much difficulty to flesh and blood) and from thence to go into the house (God's Church) built upon the Rock: many have been wrong that thought first to get into the Church, and then into Christ, no! no! but they must be first in Christ, and have a right to Christ, and communion and closeness with Christ, and from thence enter into communion with Saints, etc. 1 Jo. 1.3. Eph. 2.2.20. First on the foundation Jesus Christ, and then verse 22. into the building: where this order is omitted, and not minded, they build but upon a false foundation, and will never stand the sturdy storms: And truly I am possessed with some jealousy that most of our gathered Churches (or rather members in them) are built amiss, and are to be amended in reason 3 this point of order, or else they will not stand.  


For Reason's sake i e to support the rest.  
Fundamentum est primum sustentare, & connectere, Tho. Aquin. 22. Q. 4.7.4.   Thirdly, It is for Reason's sake to keep up the building; to support the body which the foundation is to do: Therefore is Christ the foundation to be first laid, and all the superstructure to be built upon him, who bears up all by his power, Heb. 1.3. for the which no other FOUNDATION could be laid to build upon, 1 Cor. 3.11.12. in whom (in which foundation) all the building (for every bit and parcel must have a dependence upon him, and an abiding in him, 
Expos.  as being fastened and nailed to him) all being fitly ordered together do jointly (and unanimously) grow (higher and higher) and are more and more built up in Christ still) a holy Temple to the Lord, Eph. 2.20, 21, 22. through his Spirit. But,  
First, We must be sure then, we have a foundation, and that that be laid first to be built upon, 
1 Be sure of the Foundation.  all wise bvilder's do● use 1 thus, and in Heb. 11.10. Abraham (the representative of Believers) is said to look for a City which hath foundations, i. e. in opposition to the Tents he set up to live in, 
2 That that be laid first. Pareus in loc.  (being but a passenger) which were without foundations laid, and could easily be pulled down, and laid in the dust; I dare be bold to say it, that some of our gathered Churches (built in a trice) are but such Tents without foundations, which will (as soon, 
Expos.  
What gathered Churches will fall of a sudden.  and in a trice) be pulled down and laid in the dust: but let us look for, and verily expect with confidence (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies) a City i. e. a house, a Church, a new Jerusalem, whose builder and maker is God, which hath Christ for the foundation; these Temples, Tabernacles, buildings will abide, 
And what gathered Churches will outstand all storms, and abide ever.  but no others: for Prov. 10.25. they are on an everlasting foundation, and cannot fall; This is the thing we must look for, and then build; first, make sure of a sound foundation therefore, Isa. 44.28. say to Jerusalem, thou shalt be built, there is nothing mentioned yet of a foundation till the next words, and say, O Temple, Thy foundation shall be laid! 
How to build.  or let it be laid before you begin to build the Temple of the Lord. The Temple was a type, & in the type the foundation was first to be laid; 
Diodate in loc. The typified must answer the Type in laying the foundation first.  the typified must answer the typifying herein, as appears in Zach. 4 9 Zerubbabels' own hands that have laid the foundation of this house shall finish it; but first, he lays the foundation of the house thus Hag. 2.18. Consider even from the day that the foundation is laid: Consider it (as if before that it were not worth considering) as if without that, little heed were to be given to it, 
Expos.  (for it could not stand unless upon that, 
Else they are not to be regarded or worth considering.  and after that the foundation is once laid, and the principles settled, than we must set forward (and not before) and build on with care and consideration, heed and diligence; And from that very day the Lord will bless you. vers. 19 From thence you shall grow up into a high and holy building; and go on considerately, Quantum ad actum intellectus, & quantum ad veritatem intuentis, both in your understandings, and judgements, which otherwise (i. e. without a foundation first laid) you cannot do; but must deviate from those rules of reason, and right judgement, whereby you become considerate; and your prudence is ordered and regulated, even from that day the Foundation is laid. Consider, but  
use 2 Use 2. Be sure that we have a good foundation (for it is not enough to have a foundation, 
Be sure the foundation be a sound one.  which every man fancies to himself) but that it be a sound and sure o●e, and that which will hold: One that builds upon a rotten, reeling, sandy, and unfit foundation, 
Sim.  is found a fool; and so Christ calls him, Matth. 7.26. 
And not a s●ndy one. Dixon in Mat. 7.26.  For he shall find his fairest groundwork will deceive him; his building soon will lie in the dust, and not endure the trial, but will down like a Spider's web. All such fools (or unwise builders) fail in the main point, in that necessary one thing, and do but build upon the sand; wherefore his building soon sinks, 
How the wise bvilder's house differs from the fools.  shatters a pieces, and tumbles down. The wise man's and fool's house differ in the subterstructure and superstructure both.  

1. In the subterstructure or foundation.  First, In the foundation; the wiseman's lies deep, little seen, and he is sure it is sound (as the heart of Oak) and will never rot; but the fools foundation is shallow, lies open, and is much seen; and is soon removed, and razed, and it is so unsound, that it sinks under the building, and lays all in the dust.  
Secondly, In the building too they differ, for the fools lies loosely, 
2. In the superstructure, or building.  and is not well fastened, neither to the foundation, nor one to another, and may easily slip one from another, and all fall beside to the ground; which groundwork is but as a stake stuck in the ground, and so may easily be pulled up; and truly, I say this for fear many Churches, (as they now are) prove but such buildings, because some so easily slip aside the foundation (pretended) which is a sad thing, 
True Churches knit fast to the foundation, and one another, as if they were all but one.  and they are too loose, and not well united to one another, nor fastened one in another; but the Wise man's is as a City compacted, knit fast to the foundation, and pinned in (as one with) the Rock: From whence they cannot be razed, raised, or removed; and like an entire stone (as is it said of Solomon's Temple) are the whole building one. So much sweetness, evenness, and union, is amongst them; yea, in the midst of shake and oppositions: That as none of the building can be separate from the Rock, viz. The foundation wherein, and whereon they are laid; so not one (by the violentest temptations that can befall them) can be parted from another; but all are one in Christ, and one another. For he that is joined to the Lord, is one Spirit, 1 Cor. 6.17.  
Now the very reason why many fair buildings (so in appearance) must be laid in the dust again, is, 
Other reasons why many gathered Churches, (foolish buildings) will suddenly fall, and so must. Peter Martyr.  because they have been built upon false foundations, of men's Creation; as their Rules, Canons, Commandments of men, Directories, or outward forms of holiness, and wisdom, or some thing or other which is sandy, and which will fail them, and prove infirm and ruinous (as Peter Martyr, 1 Cor. 3.11. says,) and which will make their buildings to fall upon their Heads. For every plant which my Father hath not planted, shall be pulled up by the roots, saith Christ, i. e. Their foundation, and all shall be discovered to be nought; and so in Ezek 13.14. I will break down the wall (the work) that ye have daubed with untempered mortar, and will bring it down to the ground. 
Expos.  
Hab. 3.13. Rotten foundations shall be discovered.  Why so? Mark! That the foundation thereof (that rotten, ruinous foundation) may be discovered, and it shall fall: None shall be able to save it; for the Lord will have the naughty, deceitful foundations, discovered, and laid open to our children after us, that they may not build upon such rotten stuff. And therefore it is (I say) such buildings must fall, that their foundations may be discovered, (It shall fall, saith the Lord, none shall be able to keep it up, it shall fall;) and than others will beware upon what grounds and foundation they build upon hereafter: False Prophets are builders too, and will be as busy as may be; but mark the metaphor, It is with untempered mortar, which will tumble in the time of a storm; 
☜  
Members of such Churches are in great danger in a storm time.  it cannot stand, but will fall on a sudden: Then they that under such buildings are in danger for want of safety, or shelter; and are in as eminent imminent danger, as the Twenty seven thousand of Benhadad's men were in Aphek, in 1 Kings 20.30.  
O! O then be sure of a sound foundation! Such a one as will not sink, rot, fail, fall, and then it must be a Rock. Wherhfore beware of such buildings as are made up of men's sandy and untempered stuff; for they will fall on your heads, and do a deal of mischief. But the Word and Spirit must have the working of this house upon Christ the foundation; that is strong, defenceable, and sure of standing: Therefore,  
use 3 Use 3. Be sure Christ be that Rock, upon which you are founded Isai. 28.16. who is called the Stone of probation, 
Be sure Christ be your foundation.  the stone of foundation.  
1. The foundation of Solomon's Temple (as I said before) being a type of this foundation, 
1. 1 King. 5.16. Who are fit to lay the foundation, and who not.  we shall find was to be laid by those, whom the Lord had endued with most skill, the chiefest and ablest of the laborers in that building; and none are fit for this work, viz. To lay the foundation principles, and to fit out Christ to the capacity of the building in hand; but such as are very wise, experienced, and filled with the Holy Ghost. Others, that are raw and unexperienced, and not endued with divine skill and understanding for this work (which will require the most accurate regard and judgement) do but do what must be undone again, and bring much discredit upon the work. Therefore, as Solomon sent to Hiram, 2 Chron. 2. and about, for able men; so must we seek hard, and send up to Heaven, for the Holy Ghost to fall upon some, who may be fitted for it. 
Another reason, why many gathered Churches will down again.  This is another reason to me, (full of persuasion and power) that many of our seeming orderly gathered Churches that yet are, must be rifled, and ripped up to lay the foundation (though it may be good) yet more orderly, and regularly; and with more heavenly skill, and wisdom, then as yet it is laid: But,  
2. In the next place, the foundation of the Temple was also the choicest matter, 
2. The most precious matter must be for the foundation.  as being of most precious and permanent substance, costly and curious stone, 1 Kings 5.17, and 7.10. Christ is the most precious tried stone, Isa. 28.16. & 8.14. Cut out without hands, and elect for that use, 1 Pet. 2.6. Most costly, chary, and continuing for ever: Thus in Rev. 21. 19 the foundations of the New Jerusalem we find garnished with all manner of precious stones; indeed all excellencies, yea all manner of excellencies are in Christ, the foundation of every particular Church.  
3. Furthermore, when the foundation of the Temple was laid; there were the largest and liveliest testimonies of joy, 
3. The greatest joy at the laying the Foundation.  that could be expressed, Ezra 3.10, 11, 12. So is it to be at the laying of this foundation, (which is Christ) to build upon; it is to be done with shouting, crying, Grace, grace unto it, Zach 4.6. or as it is in Hebrew, 
Expos.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wide acclamations and cries of rejoicing and gladness▪ O (shall they say) the grace! the wonderful grace of God in Christ! And mark this, That till the foundation be laid, there is no such loud shoutings out, grace, grace. 
☜  The whole strength and stress of the building, lies in the foundation, so does ours in Christ; who is also our City of Refuge.  
Now let this stone which most builders have refused, and which others have rejected, become the Head of our Corner. Amen.  
Use 4. The last use then that I would make (now) of this, is to inform us of these two necessary things, in imbodying together. use 4 First, to be well grounded; secondly, 
Informs, 

1. Necessity of being well-grounded.  
2 Of being well united. Without both these, the building falls.    to be well united; without both these, better never to have been a building; for the fall will be great. This is exceedingly requisite, and of all places, I should pitch upon Dublin (at present) to press this; for sure I am, we have great need of laying a sure foundation.  
First, That ye be well grounded and founded upon the Rock; how requisite it is; you have heard before; only this I add, 
1. If Christ this Rock be your foundation, you will stand till the coming of Christ.  That such a building will never fall, but last ever, and is of perpetual use for the Saints to dwell in, till the full appearance, or coming of Christ, without alteration or cessation. This Church-state upon this foundation ceases not; I say not, but the superstructure may sometimes want mending, ordering, and repairing, but the essentials of it shall remain for ever, Dan. 7.14. Luke 1.33. Isa. 9.7, 8. & 59.20, 21. Eph. 3.21. Till it be grown up into a perfect stature in Christ, Eph. 4.11, 12. and then it shall be translated into a state triumphant, 1 Cor. 15.24, 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus, 
Media cultus sunt immutabilia. Junius.  1 Tim. 6.13, 14. So see 1 Cor. 11▪ 26. Christ hath promised his presence and personal assistance, to the end of the world, Matth. 28.20. Now Saints that are built up together upon this foundation, cannot fall; neither shall the gates of h●ll at any time, in any age, be able to prevail against them, Matth. 16.18. Here is no room left, for that erroneous opinion of Mr. Prynne; now for such States-Politicians that would make Christ's worship like the weathercock, 
Politicians and States, sins herein.  to serve every wind; or his building but a Crane to serve the St●●e, 
Sim.  and to turn as they list; and Religion like a nose of wax, 
Sim.  to stand which way they will; and to be altered, and form into what fashion they think fittest for the State; and most suitable to the Civil Government and Laws of that Commonwealth. But let that policy, power, and those persons expect the rigour of his rod of Iron, which is already reached out, against such Politicians of our times; who like the King of Navarre (to Beza) profess not to stir a foot further for Religion, 
Politicians Profession of Religion.  than it promotes policy, and agrees with his interest. Let such call to the Mountains and Rocks to fall on them, and hide them from the wrath of the Lamb. The great day of his wrath is come. 
Seekers' sins herein.  Revel. 6.16, 17. Neither in the next place, can we read less than an apparent repugnancy to sound truth, and to this sure foundation in that lean opinion of the Cessation of Ordinances, which some hold at this day, contrary to Eph. 3.21. 1 Cor. 11.26. 1 Tim. 6.13, 14. Wherefore they forsake public assemblies, Heb. 10.23, 24. Duties, Ordinances; 
Expos.  and will neither build, nor be built up; pretending the day is not come, 
Gualther in loc.  as Hag. 1▪ 2, 4. and it is time enough; wherein (as one notes) there is a double sin. First, Their negligence, and pretending it not to be the Lords time to cover their sin; and secondly, their rashness in charging others that are about the work; 
☞  and in the building of God's house, as if they made too much haste, and might better let it alone, because the time is not yet come, etc. So that they would have all lie in their ruins, till the Restitution of Miracles, as was in the Apostles days, and then to do it by an Apostolick-power and authority, and not till then: 
They wait for miracles.  But O! what an error is here! Have they any warrant in the Word for this? Is not this an argument of a sensual? carnal? low spirit? that must be confirmed by miracles, Job. 20.29. and of want of faith? Heb. 11.7. Besides, are not miracles fallible? Nay, are they not notes of deceivers, and false Christ's in these latter days? Matth. 24.24. And doth not Christ call them evil and adulterous, that do seek for such signs? Matth. 12.38, 39 before they will believe, that they must go about this building.  
In a word (I think) they are under a world of temptations, and very unsound (if not sinfully sensual) that are of that judgement, though (I will judge no person, 
And run a desperate hazard.  but the sin) for in forsaking Ordinances, Assemblies, Christian-duties, etc. They run a desperate hazard, Heb. 10.23, 24, 25. which, some say, is the Prodromus, or Harbinger of that pardonless, pitiless sin of the Holy Ghost, Vers. 26, 27, 28, 29. and of ruin, V. 39 But this I have offered on the first part of this use, to show a necessity of being well-grounded upon this Rock, Christ; and  
Secondly, To be well-united in, and to this Rock Christ, 
2 Part of the Use.  by communion, as 1 Cor. 1.9. God is faithful, by whom ye are called unto the communion of his Son Jesus Christ our Lord: 

Union necessary.  
In his twelfth Chapter of Communion of Saints.   This is the voice of all the Oracles (says Mr. Ainsworth) to raise men into communion with Christ the Rock, and then with one another, 1 John 1.3, 7.  
Hence it is, that there be such variety of similitudes to resemble this communion, and to illustrate it; 
Sim.  as Christ the Head, we the Members; and all by due joints, arteries, 
Col. 1.18. & 2.19. 1 Cor. 12.12. Gal. 2.20. Rom. 8.32.  and sinews, united to the Head; receiving life, motion, and government, in all actions and affairs from the Head; and yet by the same arteries, sinews, joints, and spirits united one to another: so Christ is the Vine, we the branches, i. e. One with the vine, 
Sim.  the stock, the root, all participating of the same juice, fatness, 
john 15.14. Rom. 11.17.  sap, sweetness, and yet one branch deriving from another, refreshed by another, growing to another, and one with another: So Christ is the foundation, we are the building, Eph. 2.21. 1 Cor. 3.9. all fastened, knit, and united to the foundation, Christ; although one may differ from another, in form, shape, order, place, etc. And although some be of a courser, and some of a finer substance and appearance in this building; 
Churches and Saints under different forms, yet are all to be one with Christ and with one another.  although some be greater, and some lesser; some in one fashion, and some in another; yet all alike do depend upon, and are set upon Christ, the foundation; all are rooted in him, Col. 2.7. Eph. 3.17. grounded and built upon him; and pinned, fastened, and united to him; and yet are so to one another (in faith and love;) as if they could not live or stand, one without the other; for they be many in particulars; and some are under one form, and some under another; yet all are coupled together, tacked, and nailed together; so that they grow together up unto an holy temple in the Lord.  
Now if we lie loosely, (and not firmly fastened, as I said before) we shall slip aside, and fall out, 1 Joh. 2.19, 20. and thereby bring danger to the whole building. 

In unity not in uniformity, or all of one judgement.  
Ainsw. cap. 16. Communion of Saints.  
All members even of the most discrepant opinions and judgements, and under the most different forms, are useful and necessary.  
An●ther reason why many of our gathered Churches must fall, viz. Their standing by an uniformity. Unispirituality amongst all. i e. Having one spirit though many opinions.   This communion makes us in unity, without which is neither comfort, nor continuance in a Church-state; neither am I of opinion with some, that they must be all of one judgement, and under one form, and of one opinion, in one body or society, etc. that hold together in love and faith. For I find no building, no body, no Church that ever was, or will be, without different forms, opinions, appearances, etc. according to the nature of the Members and Matter they are made up of. There be many Members (and particular parcels of several shape and use) and yet by the wisdom of God, all are so well-united and set together; that there appears so admirable a decorum, so goodly a frame, and lovely a proportion and symmetry of the whole; I say, of the whole, that not the least Member (though the most differing from others in form or fashion) could be spared; for the Lord hath use of all his people (under what dispensation soever) to build up his house withal, as I shall (if the Lord please) show in the second Book. Wherefore I am persuaded, those Churches that consist so much in, and subsist so much of, and upon an uniformity, will fall; for they are not of God's building; but those the Lord builds (as before) though many Members be in them that differ in opinions, forms, or the like; yet all shall be very useful and necessary in the place the Lord hath put them in, by his holy Spirit, and shall be so far from making fractions, or divisions, that they shall promote the unity of the Spirit in the bond of peace, being all are borne up by one foundation, upon whom all are built, one as well as another, and that foundation which is the strength of the building) is as able and fit to keep up one as another (so fastened in him) be he of what judgement soever, 
Those Churches whose unity is in the Spirit will stand, and are the Lords buildings.  and under what shape soever he appears to others (so he be but good matter.) Now those Churches are of the Lords building (doubtless) that do agree in Spirit, though differ in form, and though they have in them of sundry Nations, natures, languages, judgements, or opinions, yet are all one in Christ the foundation, and are firmly cemented, and united one to another in Christ by his own, and the same spirit, which enlivens, enlightens, quickens, comprehends, acts, enables, moves, and governs all, though under diversity of gifts and administrations: And these are they that shall stand by his wisdom, though not in the wisdom of flesh and blood, or of the world.  
Well in a word, Zion thus governed, thus grounded, and thus united as before, must be the delight of the whole earth, beautiful for situation, not only in a fair air, lovely climate, 
All laid on one foundation which is Christ.  and good land, but lying on a fair, full, and sure foundation, which shall never be removed, but which he will establish for ever, Psal. 48.2.8. SELAH. Wherefore thus saith the Lord of hosts, let your hands be strong, ye that hear in the day the foundation of the Lords house is laid (Christ being for that purpose preached) that the Temple might be built. For the building is all in vain, that is not laid upon this Foundation.  
And to conclude; The Lord make our Bvilder's wise in laying the Foundation first; I fear, too many (and I desire to deal home with my own naughty, 
A word to Builders.  deceitful heart herein) that have sought more their own fame, than others felicity, more to glorify themselves then God in gathering the godly into Fellowships, and so they have gotten a good many, 
Church's must not be called by our names.  and those great ones too, and made themselves some body; then they christian their Churches into their own names. The Lord shame us for it, whom he finds guilty! Constantine the Great called Trajane (who was a Great Builder) the wal-flower, for that his name was engraven on so many walls. So indeed are many men's names most shamefully (if not impudently) engraven on your Churches. This was not in Primitive times, we never read of any Churches called by men's names then; as St. Paul's Church, 
Eagle-Saints are settled in the Rock.  or Peter's Church, but all called the Churches of Christ; for they were built upon him for a foundation, upon this Rock which Eagles fly up to; but the Ostriches have their nests in Sand. So that all true Churches and Saints have one, and the same substantial Foundation. For as Rhetoric is said to be a Fist extended and displayed into an open hand, 
Sim.  but Logic a hand contracted into a close Fist; So the Church is dilated into many Congregations, but every good Christian is the Church contracted, and condensed into one Bosom, being alike built upon the Rocky Foundation which will never fail.   

CHAP. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahezachecha. That all the children of Zion called home, are bound to make haste, and to enter into this Way of Christ among his Companions in the Gardens.  
THe next news is, that wisdom stands in the streets and calls to all, yea the simple, and poor, to eat of her bread, and drink of her wine, to forsake the foolish, and to go in the way of understanding, 
Prov. 9.1, 2, 3, 4, 5.  she cries at the gates, at the entry of the City, at the coming in at the doors, Prov. 8.1, 2, 3. yea she hath sent out her Maidens (the Ministers) to cry aloud (by preaching her doctrine) Prov. 9.4. and her Discipline, 
Wisdoms care of us, and call to us.  Prov. 9.1. For wisdom hath laid the foundation, and hewed out her pillars, as you have heard before; what follows? why hearken unto me, O ye children! blessed are they that keep in my ways, blessed is the man that heareth me, 
Prov 9.32, 34.  watching daily at my gates, waiting at the posts of my doors. 
Expos.   
The gates of Zion are the particular Churches of Christ, into which Christ calls all that have communion with him; Arise! and come away, 
Cant. 2.  which (as Ainsworth says) Believers are bound to do, and must labour forthwith, to enter in, and being come in to abide there, 
In his communion of Saints. First proved by Prophecy.  and to contend together for the faith, Phil. 1.27. which was once DELIVERED to the Saints; For this is foretold in Isa. 2.3. and he will teach us his ways (the very next step is this) and we will walk in his paths; as soon as ever we know the way of Christ, the Laws, Ordinances, Institutions, and Discipline of Christ, we must make no delay at all, but put into practice, and enter into his way. It argues carnality to procrastinate, and put off Christ, and to delay our coming at the call of Christ, when we have clearly and distinctly heard it, Luke 14.18. and always observe that it is something or other of the world, that is the let; but as Micah 4.2. says, and Jer. 50.4. They shall go and seek the Lord, and ask the way to Zion, saying, Come, 
2 Proved by Precept.  and let us join ourselves to the Lord in a perpetual Covenant. (Jaunt, non subsistent ad vocationem Christi, non moras trahent, 
Oecolampad.  Oecolamp. in loc. So Psal, 110.3. besides the Precepts, Psal. 45.11. Mat. 28.20. and loud calls a● before, 
threatenings.  the many menaces used in the Scriptures against Rebels, and such disobedient subjects, do sufficiently testify to this truth, Psal. 2.12. Luke 19.23. 
3 Proved by Practice.  1. Cor. 16.22. and the practices of the Saints in primitive times, yea though times of hottest persecutions and fiery trials; yet their (then) ready obedience to this order of Christ, doth very much manifest the reality of this assertion, viz. that Saints are bound by virtue of positive Precepts to join together somewhere in a Gospel-way and order, as hath been before handled, Act. 2.41, 42. 1 Thes. 1, 4▪ 5, 6, 7. 2 Cor. 8.11.22. 2 Cor. 8.5 Cum multis aliis. Now is there not reason enough for it? For,  
First, What other visible way for Believers to walk in together, reason 1 and to worship in, 
The only visible way that Christ hath left for Saints.  hath Christ brought out of his Father's bosom? and left behind him? when he ascended on high? till his second coming? but this? see Eph. 4.11, 12.  

2 It is disobedience to live in Babylon.  Secondly, What an apparent piece of disobedience and contempt of Christ's Call and Command is this, to live in Babylon streets? or as Lot in Sodom? notwithstanding the Angel of the Sun is sent to cry aloud in our ears to come away into Zion, and to make a habitation for the Lord to live in, Isa. 52.11. Rev. 18.4. 2 Cor. 6.16, 17. Eph. 2.21.28. yea and the Spirit is to be our conduct, Jo. 16.13. and 14.26. and knocks at our doors, and tarries to know if we are ready, and to put us in mind of making haste, by many motions and instigations, 
And such are resisters of the holy Ghost.  and instincts: O then! how roughly do they resist the Holy Ghost! and quench the motion of the Spirit! that stirs in them! and strives with them! Act. 7.51. 1 Thess. 5.19. which is a sin of the saddest consequence, (if after they are convinced,) Mat. 12.31. Mark 3.28, 29. Heb. 10.26.27. agnitam veritatem flagitiose insectari. So Saul, Julian, 
Trap in loc.  Latomus of Lorraine, and many others sinned the sin of death! that is, they madly and maliciously resisted the truth, despised, and despited the ways of Christ, notwithstanding their consciences checks, and the Spirits motions, and so did Stephen Gardiner, 
Melancthon  Fox Act. and Mon. Fol. one thousand nine hundred and five, 
Chron p. 5.  and divers others.  
O sad! sad sin! to sin against the office, and operations of the good Spirit of grace! 
A sad sin.  which is more than to speak against his person in ignorance, for so did the Sabellian, Eunomian, and Macedonian heretics, who yet found mercy. Wherefore have a care how ye dare to live in the loathsome Babylonish ways of confusion, after ye are called out thence, and convinced by the Spirit (since) of the gates of Zion! whilst the Spirit moves in you, to make haste into Church-fellowship, he is doing his office in you, look you to reason 3 yours.  

The sad consequences which follow the neglect of entering.  Consider the abundance of ill consequences which must avoidable follow this disobedience to Christ, or this neglect, or omission of these ways of holiness or Gospel-fellowship; for  

1 A great wrong to the worship and service of God  First, The worship of God, or service to Christ Jesus (which should be our joy and meat and drink) suffers by it, which is more acceptably and orderly performed with joint consent, and in communion of Saints, Rom. 15.16▪ 1 Cor. 1.9, 10. Zeph. 3.9. the Lamb is said to solemnize public service upon Mount Zion with a hundred forty and four thousand Saints, there their voice is like the voice of many waters, and mighty thunders, Rev. 14.1, 2, 3. in the songs of praises, and in their prayers; but for this I refer to Ainsworths' Communion, Chap. 16.  
Secondly, without this, the Saints must needs fall short of that duty of edifying one another, 
2 A great let to their duties.  and of building up one another in the most holy faith, but then they grow, Jer. 23.3, 4. Ezek. 34.14.16. and walk in light, Isa. 60.3. 1 Jo. 1.17. and love, Eph. 5.2. 1 Thess. 4.9. 1 Pet. 1.22. and unity of the Spirit, Phil. 2.1, 2, 3. 2 Cor. 13.11. Eph. 4.3. instructing and provoking one another to holiness, and good works, Mal. 3.16, Judas 20. 1 Thess. 5.11. Heb. 10.24. therefore are they implanted together to flourish in the Lords Courts, and to bring forth fruits, Psal. 92.13, 14. which will not fail, for the waters run out of the Sanctuary, Ezek. 47.1.  
Thirdly, otherwise they have not that mutual aid and assistance for the counsel and comfort of one another, 
3 Hinders mutual assistance.  which they ought to have, Rom. 12.3. 1 Cor. 12.22.26.  
Fourthly, nor is there that unanimous compliance, 
4 Hinders opposition of enemies by an united strength as one Arm and Army.  or united force made against the opposers of the truth as is required, Phil. 1.27. Judas 3 Gal. 5.1. 1 Cor. 7 23. Can. 6.4. till they be in communion, as an Army with Banners, and then they are terrible to their enemies being all under one Captain, Heb. 2.10. (grant there be divers colours) having all the same word, Jer. 31.33. marching all in order and rank, Col. 2.5. making all one arm, and strength against the same enemies, 
Joel. 2.7.  and jointly vindicating the truth, jointly praying, and then out of their mouths comes fire to destroy their Adversaries, Rom. 11.5. jointly suffering for the truth, 1 Cor. 11.26. Rom. 12.8. jointly refusing traditions, trumperies, and whatsoever is contrary to Christ's word, jointly disputing for, 
5 Else there is not such a sympathy as aught to be in bearing, forbearing, etc.  and maintaining of their Liberties and Privileges, Gal. 5.1.  
Fifthly, without this Fellowship together, there is not that fellow-feeling, or Saintly sympathy as aught to be, 1 Cor. 12.25.26. Rom. 12.16. nor is there that bearing one another's burdens, Gal. 6.2. Heb. 13.3. nor forbearing one with another's weaknesses, as Eph. 4.32. Col. 3▪ 12, 13. in bowels of love, pity, patience, and without censures, Rom. 14.13. Rom. 13.1, 2, etc.  
Sixthly, besides they are exceeding deficient in many other Christian duties, 
6 They fail in many other Christian duties required of them a● Church members.  who are not in Gospel-fellowship; for how can they Prophesy in the Church? 1 Cor. 14. or tell the Church? as Mat. 18.17. if they are not members of a Church? or obey them that are Elders, Heb. 13.17. or vigilantly watch over one another's conversation? and admonish, or reprove orderly? Mat. 18.15. 1 Thess. 5.14. and 4.18. 2 Thess. 3.15. Rom. 15.14. etc. But for this I refer to Mr. Bartlet's Model; But to the  
reason 4 Fourth Reason or Argument, which is taken from the special privileges which are proper to them that are in the way of Christ above all others, 
There be special privileges of Saints in fellowship above all others.  which are abundance:  
As first, among them Christ doth most manifest his presence, Psal. 36.2. in a more than ordinary measure, the glory of God is seen in the face of Christ, 2 Cor. 4.6. Christ takes most delight in the midst of them to walk there, 
1 Christ's presence is promised most to them.  Rev. 1.12, 13. and 2, 1. in his rich robes of righteousness to cloth or cover with, the meanest (Saints or) member of his body, i. e. with a garment down to the foot, and girt about the paps with a golden girdle, for himself as Highpriest and his Saints as Priests. The names of Temples, house, Kingdom, Tabernacle, yea and golden Candlesticks are given to Believers in Church-fellowship, 2 Cor. 6.16. 1 Cor. 3.16.17. Eph. 2.22. Heb. 3.6. Rev. 21.3. for this very reason, 
There is the King and Kingdom in his beauty.  not only because he walks in them, but there he lodges Psal. 132.13, 14. lives, and rests in a most remarkable manner, there the Kingdom and King is seen in his beauty, Isa. 33.17. And for this I refer to the object of the Church in Chap▪ 9  
Secondly, In this Way of Christ, the Saints have most singular refreshments, 
2 Saints have highest enjoyments▪ and best refreshments there. Jo. 18.20. Act. 3.1. Act. 13.5. Luke 4.15. Act. 14.44.  and the sweetest and highest enjoyments of love, and grace, and powrings of the unction from on high upon them; we shall find how Christ (yea and his Apostles after him) did daily visit the Synagogues and public Assemblies, and amongst them he uttered so many gracious words, and wrought so many mighty miracles; and why so? if not to foreshow by this, how he would regard the Church-assemblies of his people, and be their Prophet, to declare excellent truths, and to open the Father's bosom to them above all; for there he feeds, Cant. 1.7. and 6.2▪ 3. and eats pleasant fruits, i. e. of his own planting, Cant. 4.16. there the Lord is a place of broad rivers, Isa. 33.21. and Christ is there, 
Expos.  
Christ is a Fountain in the midst of his Gardens.  and to them streams from Lebanon, and a Fountain in the midst of them, Cant. 4.12. as in Florence and Naples, where they have the most excellent Gardens, they have in the midst a most excellent Spring, 
Sim.  a Fountain from which with an Engine they can sprout out water, and streams round about the Garden, so alluding to this, 
More than in all the world besides.  is Christ in the midst of such a Church-fellowship, as we have spoken of, a Fountain and streams i e. they are refreshed with streams (in a more eminent manner) than all in the world besides; For the common-fields, flowers, and trees without, 
Wherein the Churches have the happiness of all others.  have the benefit of the clouds and ordinary rain and showers, but the particular Churches of Christ, his bed of spices, Cant. 6.2. are more watered than all others; for besides the outward means of grace, and preaching, praying, expounding, and ordinary public showers or refreshments, 
☜  they have a fountain within that is never dry, of purer and more Crystal showers that cannot be taken away from them; the Word and Spirit are (as it were) entailed to them in a most spiritual manner above all, Exod. 20.24. Isa. 4.5.6. Isa. 25.6, 7, 8. 
Others are watered from the ordinary clouds without, but these are from the fountain within.  Psal. 132.13, 14, 15, Isa. 56.7. Isa. 59.21. and are (as it were) seated there to sanctify, season, counsel, quicken, comfort, encourage, and assist them in Church-fellowship above any other. So that when there is a drought without, and the Clouds are sterile, and the earth barren, yet there is (even there) within a fountain and streams for the Gardens. 
When clouds are barren the fountain is full.  So that though Ministers i e. Clouds may be empty, yet the Fountain, i. e. Christ cannot. Thus Saints in fellowship are fed with fat things Isa. 25.6, 7. with flagons and apples, Cant. 2.5. and full refreshments, and that above all other the dwellings of Jacob, and they bring forth fruits (even) in old age, Psal. 92.13, 14. 
3 Christ is most free to impart his best bosome-loves to such.   
Thirdly, Christ is more free with them then with any others, as a Husband with his Wife to impart his most intimate bosome-loves and secrets, Cant. 7.12. 2 Cor. 11.2. and to let out his very heart-loves into his wife's arms and bosom, Isa. 62.4, 5▪ and Isa. 61.10. Psal. 36.8.  

4 They are most under his care and protection, and on his account.  Fourthly, Such (of all) are under his protection and banner of love, Cant. 2.4. Isa. 4.5, 6. Joel 2.32. Isa. 54.17 and in the midst of them is salvation placed, Isa. 46.13. Zach. 2.5. And in a word they have a heaven upon earth, Rev. 12.1.12. O! it is good being here!  
For these and many more the like Reasons hath this Gospel-order of Believers in fellowship been always praised, prized, and indefatigably sought for, 
For these reasons Saints in Primitive times (even) longed after Church fellowship.  and accounted of, even as of necessity, for believers in all ages: For the Lord though he loves all his Saints, Deut. 33 3. yet he loves the gates of Zion more than all other the dwellings of Jacob, Psal. 87.2. and so much the Saints have loved these Courts of the Lord, that they have accounted a day better there, than a thousand elsewhere, Psal. 84.10. the Apostles longed after it, and to see the brethren in it, 
Apostles longed after it.  Rom. 1.11.12. 1 Thes. 2.17. yea and esteemed them the Crown of their joy, 1 Thes. 2.19.20. yea, Christ himself (as man) exceedingly desired it, and sought comfort by his Disciples prayers, 
Christ himself desired it.  Mat. 26.40.43. Luke 22.46. and he exceedingly longed after a most special communion with them in fellowship with him, before he parted from them, and was taken away to suffer. See Luke 22.15. with desire I have desired to eat with you before I suffer; 
Expos.  as if he should say, I have most strong affections hereto, for thereby I shall be abundantly stengthned and refreshed as well as you, 
We do but as Christ, his Apostles and primitive Saints did in entering into Church-fellowship.  etc. O then! how dare any, that follow the Lamb, delay entering into these ways of holiness, and love! did not Christ, his Apostles, and primitive Saints go before us into this Church-fellowship, and Gospel-order? what hinders us? nay what is the reason we do not run into them? for what a world of proofs, precepts, promises, practices, reasons, arguments, motives, and privileges, are there to provoke us? 
Use.  were they but duly weighed? who durst either deny, 
To put forward apace for Zion, and in order thereto get into the Gates.  or delay coming or joining? The Lord added to the Church from day to day such as should be saved, Act. 2.47. wherefore make this use! put forward apace for the ways of Zion with the will! wherein you must have (in your hearts) inclinations, resolutions for, and choosing of these Tabernacles above all other ways; if once you get into these Gates of Zion, you will quickly be in Zion. But some may say,  
Object. But learned, able scholars, 
Object.  and godly judicious men do both print and preach against this way; the Answer is easy.  
Answ. First, In all ages, both learned and godly have been answer 1 opposers of Christ and his Church; 
Learned and godly (in appearance, the strictest Professors) in every Age, Christ's and his Church's greatest enemies.  so were the Scribes and Pharisees, the most learned and (in appearance) the most godly of the age; and so, Act. 13.50. were those that raised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a running and a most rigid persecution-against Paul and Barnabas, and expelled them out of their coasts; but this should never the more hinder us.  
Secondly, Though they be learned and godly, yet they be but men, therefore subject to mistakes; for judicium fit, 
2 They are but men, and subject to errors.  secundum vim intellectualis luminis, they preach, and print, but according to their apprehension; But,  
Thirdly, All are not learned, nor godly, that the world judges to be so; they have a form of godliness, 
3 Many counted learned & godly that are not truly so. Who are 〈◊〉 learned.  denying the power thereof, 2 Tim. 3. and so they may have the letter of Learning, but not the life of it, whole Libraries in their heads, but not a Catechism, nor Principle in their hearts, Isa. 29.11. Isa. 50.4. I mean of the true Divinity which the Father learns us, Joh. 6.45. by his Spirit, 1 Joh. 2.20.77. this none but the Redeemed have, Rev. 14.3. and in this the Spirit is our Tutor, and teaches us out of the Lamb's book, Rev. 5.5, 6. such have indeed the highest skill of Tongues, and are most admirably conversant with the original language of the Spirit, here lies the difference; but for these, their Learning comes from the heart, Prov. 16.23. whilst the others comes but from the head: But,  
Fourthly, They know but in part, 
4 Men know but in part.  they will know more than now they do.  
Fifthly, Do not learned, able, and godly of all sorts print, 
5 ●earned and godly of all sorts for this way.  preach, and pray this way of Christ? by unanswerable arguments against all opposers whatsoever? and answer the arguments, and objections of the Adversaries? 
6 Their opposition makes for it.   
Sixtly, This opposition of theirs is necessary for the evincing of the truth, and makes more for it, then against it, Act. 28.22. Act. 24.5.14.  

Object.  Object. But when people enter into this way, they run into errors presently.  
answer 1 Answ. First, Some it may be that enter, do run into error, 
1 This is not the cause of it.  but this their uniting with the Saints in Gospel-order, is not the cause of it; nay,  
Secondly, There is no stricter enemy to error, that can be, than this order of Christ, 
2 It is a great enemy to error.  which will not allow of the least appearance, much less growth of error, or sin, Rom. 16.17, 18. 1 Tim. 6.3, 4, 5. 2 Tim. 2.16, 17. Act. 20.29.31. Rev. 2.14.16. 2 Jo●. 10. though such as are conscientious have (and are to have) their liberty in things indifferent, Rom. 14.1, 2, 5.  

3 The not entering into this way, makes men run into ways of error.  Thirdly, Nay, to say the truth, the neglect and omission of this duty to enter into fellowship according to Gospel-order, makes so much disorder, and so many run into ways of error, as hath been hinted before in Chap. 7. but grant it, to argue ex concessis, than we say,  

4 Errors are necessary.  Fourthly, Errors are useful, as well as truth, and it is expedient they should be 1 Cor. 11.19. In Pope Clement's the fifth's time, Frederick King of Sicily made this his master-objection against the Church, viz. the errors and evill-orders (which indeed he might well do) but he was answered, and soon satisfied with this Scripture, 
Truth and error must be both together.  That offences must come, and that there must be heresies amongst you, that they which are approved may be manifest; by Arnoldus de nova villa. This is much for the glory of truth too, 
☞  and therefore in Isa. 60.1, 2. a glorious light, and yet a gross darkness are both foretold for one time together; should we half so much prise the light, and press for it, had we never a night? nor darkness? but both together doth well, and wisdom hath so ordained it.  
I have heard of a Ruler who gave liberty to his subjects for certain days to do any manner of evil or mischief, and they should not be questioned for any wickedness done in those days; no, though they murdered, or did villainy in the highest nature; But this was in policy to endear government unto them, and by giving his people a taste what it was to be without it, to make them the more prize it.  

Object.  Obj. We are well enough as long as salvation may be had here in Parishes, what need we enter into any other way?  
Answ. 1. Yet ye are not well enough; for ye live in disobedience, answer 1 and in danger of Babylon's plagues, 
Not enough to be in Parishes, though salvation could be had there.  and in contempt of Christ's commands, which shall not go unpunished, Heb. 10.20. And therefore, if you love your own souls, there is great need of getting into the gates of Zion.  
2. What a carnal, low, degenerate, base Spirit hast thou, 
2. This argues a base carnal spirit.  to be as well content with Egypt, as with Canaan? and with the Onions and Leeks, as well as if ye had the Milk and Honey? 
To be content with the Onions and Leeks of Egypt.  Thou dost fall foully short of the true Spirit of Christ in a Saint; which is ever going forward, and cannot be content with the husks, no nor crumbs, as long as there is bread enough in our Father's house. Besides, how unkindly dost thou deal with Dear Christ? who took care for thee? 
☜  and brought this way from Heaven out of his Father's heart for thee? and wilt thou now slight both him, and it? But,  
3. It is a question, 
3. Thou ar● (else) a hinderer of thine own comfort and salvation.  whether thy salvation may be had here in these Parochial ways and Discipline, as long as thou art persuaded, and convinced by God's Word thou art in a false-way; but how ever, I tell thee from the Lord, thou art an enemy to thy poor soul, and as much as (almost) may be an hinderer of thy own salvation. 
And why? Quia quoscunque deus eligit ad finem; eos eligit ad media. Ursin. de Eccles.  For thou dost rob thy soul of the rich benefit of being watched over, admonished, counselled, comforted, and mayst lie in some sin (which thou seest not, and others might see) which may be thy ruin; thou art subject to wander now, and may be, runnest in a full career without stop or stay, warning or check; besides, you have not here without in your Parishes the benefit of many ordinances, as exercising of gifts, prophesying one by one, and frequent communication and conference in the things of God. Mal. 3.16. And suchlike precious benefits as are in this Churchway to be had at large for your edification. 
4. If thou continuest obstinate, it may be just with God, to give thee up to the hardness and deceitfulness of thine own heart.   
4. And lastly, it is just with the Lord, to leave thee to thy lusts, to swear in his wrath, thou shalt never enter into his rest; never to make one motion more at thy soul, by his spirit, to enter into this way; or once to incline thine heart thereunto; If now, now I say, after so many clear calls, thou dost resist the Holy Ghost. Wherefore as Heb. 3, 10, 11, 12, 13. harden not your hearts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Expos.  which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dry up, or wither) do not snib or nip off those buds, or blast those blooms which are in you, and like to set so fair for fruit; nor by the hardness of your hearts, and unkindness, and cruelties, to the conceptions of Christ within you, do not dry up those sweet sappy motions, which are made in your heart by his spirit; if you do, you will prove but a barren branch, a withered sear stick, to be cut up for the fire, John 15.16. Heb. 6.8. they are nigh the curse that do so, in the deceitfulness of sin, 
Wherefore take heed, how you reject it.  i. e. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex à private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) drawn out of the way of Christ, by some fallacy or other; who ever refuseth this way of Christ, runs a desperater hazard, than he is aware off; wherefore then let him take heed! take heed!  
And let Ministers (so called) look about them too! and beware! 

Ministers must have a care too.  
A great change nigh!  
Their warning piece, the last year.  
A mortal blow to Morter-Churches.   for a greater alteration is yet to come! and to befall them! then ever hath been before! O then! Sirs! that they would be busy about the Lords house! and no longer delay it! or do it by halves! Numb. 14.24. or by haltings! between too! Do they yet know what was the meaning of the last lightning? and thunder the last year? which grew so angry at their Morter-Churches and Parish-Temples? what houses were burnt or beaten down to the ground, but those Churches? and on that day of worship too? and in several Counties too? and which is not without a Mystery? but it shall be plain, and made an History ere long; in the interim, it were well, that Ministers and all would take warning and sin no more, (by dishonouring God in idolising forms! and humane inventions! or in worshipping of Christ in Anti-christian ways! and traditions!) lest a worse thing happen unto them. Was there ever any that hardened his heart against the Lord, and prospered at last? Job 9.4.  

Obj.  But some it may be will say, Sir, You forget yourself (and so I would) whilst you urge so much your Form of Discipline! For we look for Zion more spiritually! and for spiritual worshippers!  

We urge Faith more than Form.  Answ. 1. It is not so much the Form, as the Faith, that I would urge; I mean obedience to Christ's positive commands (as I told you before) although some soar too high into the air, that account the Practical Part of Worship a mere Form.  
2. I urge it not so much to be Church-members as Christs-members; but first to have fellowship with the Son▪ 
2. To be Christs-members, more than Church-members.  and then with the Saints (as I said before;) but I say, both these are enjoined, to be enjoyed: Yet I say further, whilst in the Form, out of the Form; and whilst under it, yet above it; and so are all Saints in the Church, spiritual worshippers of God, John 4.23. yea, in spirit and in truth together; 
And in the Churches to be spiritual worshippers.  Wherefore let none be so censorious, as to say, We are all for the form of Discipline, when indeed, we are least for it, and would have all our Brethren to live above it in their Spirits with God, and with Christ; in the Temple, and the Light of the New Jerusalem. We live in them, as Abraham lived in Tents, and David in Tabernacles.  
3. We also look for Zion more spiritually! 
3. We look for Zion, and must first pass through the Gates.  but this is in order thereunto: Before we can get into the City (which is all glorious within,) we must pass through the gates, as appears, Psal. 87.2, 3. His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O City of God 
Expos.  There is, first, the foundation laid by the Lord himself; and then secondly, the particular Churches, or the gates of Zion, which the Lord so loves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then thirdly, the City its self which is so glorious. But I say, before we can come into the City, we must enter through the gates; which are these Churches gathered: 
Particular Churches are the Gates of Zion.  So that this is in the way to that City, where Salvation is placed, Isa. 46.13. This is the way to Zion, as Jer. 50.5. They shall ask the way to Zion, with their faces thitherward, saying, Come let us join ourselves together, etc. We must ask first the way, 
Expos.  (i. e. the Churches▪) and when we are in the way, then for Zion. And thus the Saints come to Zion, Jer. 3.14. Isa. 51.11. & 35.10. i e. By this way, and through these gates; we must first live in Tents, and then in the City, Heb. 11.9.10. First, in Tabernacles, then in the Temple; and that those that would live in Zion in her glory, 
☞  and full effusion of the Spirit, must be in the Churches, in order thereunto; which appears plainly in Chap. 9 lib. 2. For the Lord will be known in her Gates, Towers, and Palaces, Psal. 48.3. & 44.12.  

Quaere.  Quaere. How we should groundedly know we are fitted for this Communion of Saints in Church-society, as hath been pressed?  
answer 1 Answ. 1. There must be clear satisfaction to your judgement, 
Clearly satisfied in it.  and full persuasion in your breast, Rom. 14. the whole Chapter, especially Vers. 1, 2, 4, 14. Acts 2. & 19 & 8. Saints ever first believed, and were fully persuaded, and then they entered.  

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

3. Ready to take up any Cross to follow Christ.  3. Such are made free to follow Christ any where soever, Revel. 14.4. And as they come at his call, Mark 1.18. so they are prepared to leave all, and to take up the cross, Mat. 19.27. accounting before hand, what it will cost them; so that they pass not a pin for storms and afflictions, which they expect before hand; as 1 Thes. 3.3. Phil. 1.27, 28. but they will hold out to the end.  

4. You have a sweet and true object.  4. What is the object ye look on in these overtures of your affections? It is the King in his beauty. O the sweet! Soul-ravishing presence of God in Christ! in grace! and glory! This makes these Tabernacles so amiable! his goodness in these gardens is so desirable, Psa. 87.2, 3. Isa. 33.17. Psa 27.4. Act. 2.28. Ps. 84.1, 2, 7, 10. & 63.1, 2. 2 Cor. 3.18. & 6.16.  

5. You have first fellowship with the Father, and his Son, and then with his Saints. Else it is unsound.  5. Have ye a clear discovery of your fellowship with the Father, and his Son? Then ye may from the same principle, and by the same spirit, have fellowship with the Saints; 1 John 1.7. but be sure ye begin in Christ first, or else the foundation is not laid; else ye will fall out and down in the dust, 1 John 2.19. ye cannot continue else; and then will your ending be worse than your beginning.  
6. What is your end? is it that as the chosen ones, 
6. Your End is to set forth▪ Gods praise, and to glorify God.  and those bought by Christ's blood, you may set forth the praises of him that called you out of darkness into light? 1 Pet. 2.9. 2 Thes. 1.11, 12. and is it nothing else but in subordination to this? why then these are good grounds. But many there be that have base, by, sinister ends, 

Many creep and crowd in for by, base, selfish Ends.  
In Dublin.   for which they creep into this Churchway; who are (or will be ere long) a scandal to the Gospel, and do bring a scorn upon the truth. O! how often hath it been said in Dublin (and that by such, whose sincerity is without exception) with bleeding hearts! Look ye! there is one that could not tell how to live, but hath lost his trade, and for some place is got in to be a member of such a Church; and he is now preferred, and made a Gentleman, etc. Nay, some have been so bold as to boast of it, (among themselves) as if nothing else biased them into these ways, but politic ends! O sad! 
The mischief that such members do.  such as these do bring the ways of holiness into contempt! they grieve many that are in! and keep out many that are not in! they raise fractions within, factions without; they open the wide mouths of the enemies to blaspheme; and they side for lucre's sake, or lust's sake with the great, rather than with the good. Ah! alas! and indeed, though upon the naked knees of our souls, we cannot be thankful enough for the liberty the truth hath, 
☜  and that holiness and Religion is so much advanced; 
Never more Hypocrites, than now; and why?  Yet I do verily believe, never more Hypocrites than now, who (because they know none but honest men must be preferred into places or offices) do dissemble with God and men; get into Church-fellowships (the name of a Church-member making them of note) and exercise their gifts, 
Their character and conditions.  and get up into Pulpits (which God forbid, but they should orderly) and change their words, ways, and works, but not their hearts, Gen. 4.3. Hosea 7.16.  
These are lights before men, but darkness before God, Matth. 6.2, 5, 16. Isa. 58.2. and though these do not the evil which they love, (in their hearts, if they durst do it, 
☜  or could not be seen by men) yet they will do the good, which they love not, to be seen by men, Numb. 14.2. & 4.40. O these! these are the scandal of this age! this Land! this Reformation! and of the Church of Christ! whererefo beware ye be not biased by such sinister, 
And their End.  carnal, fleshly ends! for the Hypocrites hope will come to nothing, Job 8.13. Their flower will fade, and their joy is but for a moment, Job 20.5. When Religion is much in fashion, 
☞  it is much a fancy, and then most men will swim with the stream.  
Thus have I roughly offered a few directions, and have lent my hand, by a few helps to such as do seek the way to Zion! but least they leap before they look, they will do well to weigh them in the balance of the sanctuary; and because many Church-fellowships in my judgement (given me by the Word and Spirit) are in a doubtful state at present; and which (I think) must be purged with the Refiners fire, and Fuller's soap: 
What Church-fellowship is best for sincere hearted and tender Saints to get into.  I do therefore beseech you seriously to seek such a society as hath,  
1. The sweetest harmony, and most love, and to all alike.  
2. Which hath Christian liberty, and no one is robbed by the Rulers, of his or her right.  
3. Where they live more in the Spirit, then on the Forms.  
4. Where holiness is highest, and appears in most power.  
5. Where every Saint may walk according to his light (so he be holy, humble, etc.) though he differ in some things from others.  
6. Where you see most self-denial, humility of mind, and ready serving one another.  
7. Where you see most order and Gospel-decency.  
8. Where appears most sympathy, and bowels of love, and pity.  
9 Where their unity consists, not in the unity of the fo●m, but in the unity of the Spirit.  
10. Where you find most readiness to meet together, to instruct, counsel, comfort, and build up one another in the most holy Faith; and where there is not honour given, or taken, Joh. 5.44. after the manner of men, or a having men's persons in admiration.  
Many such things I might offer now, but I shall take more liberty hereafter; only these things in brief I lay before you, till the next Books. And this I do the rather, 
Experience hath put the Author upon this Subject.  being induced thereunto by abundance of experience afforded me (through God's goodness) from variety of observations, which I have taken of many gathered Churches in England and Ireland, as they now stand. The Lord open your eyes to see, and your ears to hear, and lead you by his light, and Spirit of truth, into his holy tabernacles, Psal. 43.3.  
Thus far for the first Part of this Platform, wherein you have the totum essentiale of a true Church of Christ, from 

The Efficient Causes.  
The Material Causes.  
The Formal Causes.  
The Objective Causes.  
The Instrumental Causes.  
The And Final Causes.    
All this is to show what is requisite before embodying; but the next part relates, to what is to be done in▪ and the last, to what is to be done after embodying together.   
The End of the First Book.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah. The Heavenly Nymph: OR THE BRIDE.  
Rising up to Perfection, and preparing for the coming of her Bridegroom: Being the Second Book of Church-Discipline.  
Wherein appears the BRIDE'S beauty in her Members, and Complexions, her submission and obedience to Christ, her Modesty and her Chastity, her Humility, and her Loves, with other Graces and Ornaments that appertain to her.  
AS ALSO The BRIDEGROOMS great love to her (more than to all other the dwellings of Jacob, Psal. 87.2.) his care of her, his special Presence, and abode with her, his Royal maintenance to her, and provisions for her according to his own fullness, and the riches of his Grace that filleth all in all, Eph. 1.23.  
Or you have (in this Book) a sight of the Moon shining (though under Clouds and thick darkness) as she receives her light and life from the Sun (in the former Book.)  
Or Christ (her Head) coming in glory, being bigbellied with the precious Promises and Prophecies, and Types, never before so opened, and which are travelling to be delivered in these latter days, wherein the light of the Moon shall be as the light of the Sun, and the light of the Sun as of seven days, etc. Isa. 30.26.  
By JOHN ROGERS, A friend of the Bridegrooms, and of the Brides. Preacher of the Gospel of Jesus Christ. Now at Thomas Apostles Lond. But communicated at Brides in Dublin in Ireland.  Psal. 45.11. 
So shall the King greatly desire thy beauty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Isa. 62.5. 
As the Bridegroom rejoiceth over the Bride, so shall the Lord over thee.  Rev. 21.2. 
The holy City, the new Jerusalem prepared as a Bride adorned for her husband.  Zach. 14.20, 21. 
Holiness to the Lord; and every pot in Jerusalem shall be holiness to the Lord, and no more Canaanite shall be in the house of the Lord in that day.  Zeph 3.20. 
I will make you a name, and praise among all peoples of the earth.  Rev. 19.5, 6, 7. 
Be glad O all Saints, for the marriage of the Lamb is come, the Bride hath made herself ready, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jer. 30.17. 
This is Zion which none (to speak on) seek after.  Rev. 22 17. 
But the Spirit and the Bride saith Come.  
LONDON, Printed for R. Ibbitson. 1653.   

To all Christian Readers of all Judgements, a word or two first.  
Christian Reader,  
IF thou be'st so, thou wilt not wonder, that I say unto thee, The Day is coming when Kiriath-Sepher shall be smitten, 
josh. 15.15.  whose name signifies the City of Books, and our City and Country are full these times, which by the next Age will be all out of date, and lie moulding like old Almanacs in corners; 
Sim.  for then the Lamb shall be our Light, and the Lord our Temple. And as Solon said of Laws, says he, We have many good LAWS made indeed, but alas! there wants ONE yet; and what is that? Why a LAW to put all the rest in EXECUTION; 
The Lambs● book will be ere long abroad.  so we have many good Books abroad, but give way to one more I pray, for there wants one more, and that is the Book which will put us upon the practice of all the rest; I mean the Lamb's Book written within and without, Rev. 5.2, 3. and Ezek. 2.9. this is ere long to come abroad, though I fear it will find but few Readers. In the mean time, the Press says to the Pulpit, as Esaiah said to Jacob, Plurima habeo, sint tua tibi, Gen. 32.4. I have enough my brother, Gen. 33.9. keep what thou hast to thyself. And amongst the multitude it comes to my turn to bring in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but I hardly know whom to invite, 
In the mean time what is presented in this book.  for although I may find a few guests (these stomachful times) that may come to feed, yet I know that most will but sit to look on. And indeed, I have not provided for the proud, or Prelatic palate; neither puff-paste, 
Sim.  nor kickshaws; But as Aeschilus the Poet said of his Tragedies, that they were but small dishes of great Homer's supper; so I say, I here present you a poor Dish or two from the Lamb, who will sup with you in this the King's house and Palace, wherein you shall find the feast of fat things, flagons of Wine, and the Apples of the Tree of life, yea spiced Cups, and green Salads, and sweet flowers to boot, gathered out of Spring-garden: and because some men must have their dishes set out with flourishes, they shall find the attestation of the most eminent and orthodox Writers in all Ages to this Treatises truth: And to satisfy all senses; the Bridegroom hath provided the best soul-ravishing Music, 
Math. 22.3.  I mean the melody of the Spirit; for his guests that come at his call to this marriage-house and Feast, for all things are ready, the fatlings and oxen are killed, Come!  
But I know the wantonness of the times make many look for pretty knacks now, 
☞  as the last courses; but soft there; Those Spaniards are wisest who will have the best at last, and your toys at first. It is true, the Books of these few years coming, are like to be the last course; but let me tell you they must be the best, 
Divers sorts of Readers.  most solid, sweet, spiritual Dishes that have not been yet brought in.  

1 To feed their fancies.  Some there be that will read good Books and Authors, but as the Butterfly that sucks flowers, only to paint her wings with; so to feed their fancies, opinions, and judgements with, but not like the Bee to fetch out the honey of them.  
Others there be that are worse, and would suck out poison, to satisfy the lusts of their hearts; these may hap be taken too, as those in the act of Adultery; for if one reads two are catched.  

2 To feed their lusts.  Others there be that come out of Criticism too, and to show the ambo-dexterity of their captiosities, I should say capacities, little to their credit do they buffet words with blows, and pick holes in cyphers to satisfy the curiosity of their quick-silvered Genius.  

3 To carp like Critics.  Alexander, when one did present him with his dexterity in finding fault with, and vilipending of others, and in extolling his own Arts and Activities, desired to see what he could do; so his choice art appearing (to be so poor) as only to cast a Pease through the eye of a Needle a little bigger: 
Sim.  Well, says Alexander, 
☞  Give, Give him a bushel of pease for his pains to maintain his sport with. And though Alexander was very free in giving gifts, and rewards, he thought a bushel of pease reward enough to keep up his curiosity, So I say, to recompense such Readers if they come hither, I have a whole bushel full for them to keep up their trade.  
Other Readers we have who mind more the mark then the metal, and more mind who writes, than what is written; 
4 Others mind more the man then the thing.  the name carries it upon the wings of credit, whereby many are bribed to buy and sell their time, their judgement, and the truth at the Author's rate: The rich Citizens are their best Readers, for they will pay most for it. And many, 
☜  I was saying orthod— but I mean Organ-players will play no longer than such blow the bellows, and fill the pipes; for their fame makes things furthest off, look fairest, best and greatest.  
But although I make account to meet with many of the third sort of Readers, 
Sim.  who have said beforehand they will salute this Book with Argosies, and with a Zoilus his zeal, 
☜  yet they are accounted as Crates the Theban was called, the Door-opener, for that he would rush into every man's company to hear what they said, and to gainsay it at a venture; and so do these sometimes; 
What Readers have promised me.  they reprehend what they understand not; and sometimes they ●ail because they (think they) understand what (indeed) they understand not, 
Sim.  and like Dogs they choose to piss in the fairest places; and all times with naked natural, reason they read; Like the Smith that smokes for it, 
☜  for that he takes a red-hot iron glowing out of the fire with his bare hands so I warrant them they burn their fingers (at least) for it, and will be branded. It is this bids them to eat of the forbidden fruit; and makes them Owl-like frown at the face of the Sun. 
Sim.  Those that make reason their guide, 
That read with carnal reason.  do but set a mad unruly horse to be foremost in the Team. Wherefore as Abraham when he went up to the sacrifice of his Son, he left his servants and his Ass below; so though our natural Reason, and humane Arts may serve for below, 
Sim.  yet they must be left behind if we will come up to the top of this Mount; for our Reason without the Grace, 
☜  and the Spirit that leads up, is but like Samson without his Guide when his eyes were out, 
Sim.  for without the direction of his Guide he could not find the Pillars of the house; Nor shall you find the Pillars of the Lords house without the guidance of his gracious Spirit. 
Such will be lost in this house.   
Thus Reader thou art invited to come and welcome, be of what judgement thou wilt, it is all one for that, for thou art bidden to the Feast, thou art guided in hither by grace. Wherefore come hither heartily, yea as into a Wardrobe, not to find an Inventory of new things, for that is too troublesome; but to find out what is fit for thy wear, use, and application.  
In the last Book I was much engaged upon the Power of Civil and Ecclesiastical; but in this I shall be most in the power of the Church and Spirit; the Spirit and the Bride. The Spirit in the Churches; which will be abundantly poured forth in these latter days, Vide chap. 9  
As to Civil Magistrates, I have done my duty in showing their duties, and dare not like some, Mermaid-like, sing them into the Sea. 
To Civil Corrupt Lawyers.  But I fear I may be answered as Antigonus answered one that presented him a Book concerning Justice: Thou art a Fool (says he) to present me a Book of Justice, when thou seest me making wars with other Cities and Countries. 
☞  Little less said one of the corrupt Lawyers (viz. Mr Maynard) ●o me last March before the Lords Commissioners of the Seal in the Parliament Chamber at the Temple, whilst he was pleading the Law for a Delinquent (Malignant) Patron (over and over, 
Corrupt Lawyers.  an open notorious Enemy and Cavalier against God and State) yet having compounded he must have the power to present a man of a wicked malignant spirit (none else) and known for swearing, 
Wicked men present corrupt Ministers to livings.  company-keeping and other vices, and he must force such a one upon the poor people (that never heard him so mu●h as preach) to the joy of all the malignant, godless wretches in the Country all about, and to the grief of all the godly, who cry and complain of this detestable unsufferable injustice and foule-oppression, 

Horrible soul-tyanny, sin, and impiety, which cries for vengeance.  
Mr. Colem. Mr. M. M. R. Mr. Birk. all eminent Ministers thus abused.   which will never leave crying for vengeance till it come with a powder upon the heads of some; O! that godly, eminent holy men, whom all the Country would petition, and beg for; the very faithful, useful Ministers of Jesus Christ, must be justled out from a godly people, and a Church-communion too, and that by Church-enemies, Christ's enemies and State-enemies, and all this is known most notoriously; yea that Souls must be thus made sale of, and slaves of, to serve men's lusts; and all this too by bribes, extortion, oppression, injustice, and through friends made by money or gifts! O let the righteous God come down and judge! The whole world that hears of it abhors it. And with tears and prayers, some are crying aloud to the Lord of this lamentable Reformation in the want of the Laws Regulation: The very justice of the Law as it now stands is most monstrous injustice, and sends many a precious soul and family a begging, against all honesty and Christianity; 
Lawyers live by sin.  for the wicked Lawyers (who live no other way but by sin; and one may in the sight of God be as lawfully tolerated to live in drunkenness, swearing, whoredom, and to get money by it, and to make a trade of it; as to live by, take money for, and make a trade of lying, oppressing the Fatherless, and widows, cheating of the Nation, eating up the bread of the poor, yea the poor as bread, turning out godly, putting in ungodly and wicked debauched Whoremongers, Adulterers, Drunkards, or the like in their room) I say these ungodly ones (for I cannot see how they can be other) Christ himself deprecates and accuses, as a crew from hell that live by sin; Woe to you Lawyers, Luke 11.46, 47. for these are the enemies of Christ, 
Cursed of Christ. Their God is Terminus.  and have another God, as the Romans had, which they called Terminus. But for the incredible wickedness of those of that Profession, their guiltiness of all manner of sins which the Nation lies under, as Blood, Theft, Oppression, Injustice, Contentions, Hatred, Cozenage, and Fraud, Rebellion, Lying, Perjury, and what not? and for the injustice and tyranny of the Law as it now stands without regulation or reformation, to the utter undoing of thousands that are aged, godly and deserving Families, with many a sad and lamentable history thereof, and for the late excessive exorbitances of their injustice and oppression, scarce paralleled in any of the former ages; I doubt not but an accurate account will be given thereof to all the world in a book compiled for that purpose. But in the mean time, this Mr. M. one of the cast out members of the house (I hear) pleading for this cause of the D●vill (for I dare call it no other) much offended me, insomuch that I was urged in conscience to say before the Lords Commissioners: Sir, the Acts of the Apostles had been your best Statute-book in this business about souls: You use not God's word: but before I could go further, he punched me aside, with some abusive fowl-mouthed language (as I hope ere long to declare to the world) saying, 
They mock at the word.  What do ye tell us of the word, we have the Law? etc. So the Lawyers pushed me aside. But what a sad thing is this? that such Laws? and such Laywers should be suffered? and how can a good reformation be laid upon so base a foundation? 
Lawyers hinder Reformation.  They are the Lawyers all this while that have hindered the Reformation, and so they will, as long as they have such influence upon the Parliament.  
In reforming of the Commonwealth, I wish our Governors would beware of leaning to Policy too much; for hitherto like Jewellers when they see a spot or speak or cloud in the Jewel, which cannot be ground out without sensible abatement of the stone, 
Sim.  
Why the Law is not regulated all this while.  they will not meddle with it: neither will our Governors as yet meddle with the regulation of the Law (it seems) because there must (then) be abundance of the corrupt, cloudy, spotty, oppressive part of it be quite taken away and ground to powder then; but I hope ere long that policy will be out of power and prevalency.  
I remember I have read Caligula, upon the suit and outcry of the people, desired the Law might be set up that all might know it, and not be ensnared by it; but he had so well learned the art of Policy, 
Never the better for being Englished.  that he caused it to be written in so small a hand that none could read it, or was the better for the setting of it open: I will not apply it; only this, what are we the better for the Englishing the Law? are not the Lawyers as complete Knaves in plain English as they are in their other language? which (like themselves) is so full of Solecisms and Apocopies; so that as long as this lasts, the pleas which some make for Religion and the Gospel, 
Sim.  serve only as Hackneys for their Lusts to ride and spur on in their way: Nor yet is it that we would deal with the Law as the man in the Fable was dealt with, by his two wives, the old which he had married plucked out all his black-hairs out of his head (the evidence of his youth) and his young wife (that he married after) plucked out all his gray-hairs, 
What we would have of the Law, and what not?  that no standards of Antiquity might remain, so that betwixt both, they left him bald; I say we would not, that there should be no antiquity of the Law to remain (as some Levellers it may be would) nor would we that there should be no Novelty of the Law (as the wicked Lawyers it may be would:) But we say, and affirm it in the sight of God and men, That the Law must be purged to the purpose, 
Laws, Lawyers, purged.  and the Lawyers too; and a great deal of the old (tyranny) must out, and much of new must be added for the liberties●f ●f Saints and Subjects: For the best of the Civil Forms are attended with abundance of corrupt (yet close) Interests, that must down, down, to the ground. For that Form and Custom is got up in the room of Reason and Right. 
Custom and Form is in the room of Reason and Right.   
And this is the ground of our Controversy, with the Law and Lawyers, (as they now are) and God himself must be on our side: For Laws were made by men, and are themselves to be condemned so far, as they fall short of pure and restored Reason; I mean the Reason of the age wherein we live, which is by degrees restored to perfection. Now as Reason is purer in this age, 
As Reason is better, Law must be better.  then in the last, so the Laws must be; and so they must be purer in the next age, then in this. But many of our Laws are nothing else, but the results of the humours, designs, and corruptions of men, to establish themselves, and their mightinesses; so I account corrupt Presentations in the hands of wicked enemies to Christ, and the Gospel; and so Fealties, Homages, Oaths, etc. with a hundred other things that I could name.  
And Law in this sense, is nothing else but Will, 
Many of our Laws are but M●ns Lusts, Wills, Humours, to make themselves great.  Arbitrary Lust, Power, Custom, Pride, and is as corrupt, as those that made them. But the day of the Lord, will deliver us! But so may the Lawyers say, Did the poor man say to the Pirate, when he seized upon him and his ship, and was plundering of it; O! says the poor man! at the last day ye will not know how to answer this: 
Sim.  Sayest thou so! says the Pirate? Nay, if I shall stay so long before I answer it, as to the last day, I care not; but now you shall go with me this day.  
So the Brazen-headed oppressing Lawyers, it is like will say; Nay, if we shall stay till that day, it is well enough; and so I have been answered. Say ye so? Will not the Rocks and Mountains stand still yet? Though ye should say, fall on us? O fearful! desperate boldness! but know this day is hard by, even at your doors; and what will ye do now? Now the Lord is coming to judge the Earth? now those whom you have judged and oppressed, 
The day is hard by, when Laws and judges shall be restored as at fi●st. i e. according to Conscience, Reason, and Equity.  shall be your judges? For then (that is shortly) shall be the Resurrection of Principles and Power, Equity and Conscience, Reason and Right; which is now gradually rising and standing upon their feet. All Laws were made according to the light of the Reason that the men than had that made them: Now as men grow up in purified and enlightened Reason in every age, the Law is to be mended, refined, and purified accordingly: So that the weak and imperfect Reason of former ages, hath jest much to be added to, and to be mended in the Law, by the purer and perfected Reason of after ages. But for want of this regulating and mending the Law, Lust hath succeeded Reason, and hath been (by fair glosses and counterfeits of Reason) enthroned in the room of it. 
But as yet Reason is turned out of the room and Lust set up for Law.  And Lust, Custom, Will, Might, and Form, hath as yet the day of Reason, and turns it out of doors, and condemns it for an Offender, a Lawbreaker, and a Traitor; as to instance, Let a Minister be in a living, and preach there three quarters of a year, and then another be put in a week or two before the Harvest; he that comes for that week or two, shall have all the Means (by the abomination of the Law; 
Instance. ) and he that preached there, all before, must have nothing, says the Law; and so said the foresaid Lawyers, before the Lords Commissioners; though Conscience cries out upon it, and Reason condemns it, and Equity would not suffer it; yet against Equity, Reason, Justice, Conscience and all; Lust and Will, Custom and Form▪ will have it so, and condemns Reason, Conscience, and all for Traitors, and Disobedient, and Rebellious; When in very deed, it is the Law as it stands, that is an unconscionable oppressing, humorous, self-corrupted Form and Custom, that is to be condemned, as being against clear Right, Equity, Light, Justice, Reason, and Understanding. Now when this Principle comes to be restored, and true Reason and Equity to be the Law; as I doubt not, but it will be within forty five years; then woe be to the Lawyers, 
Ere long woe to the Lawyers, and why?  and to all such Persons and Personal Interests! the Form tumbles! Custom falls! Wills of men shall no longer be a Law! nor shall the Law be as Lawyers say it then! But I will avouch it, 
The greatest Traitors, and Oppressors in he world.  that the Lawyers, Judges, and such as are so strict to the Form, Lust, and Letter of the Law, shall be found the greatest Traitors, Oppressors, Prevaricators, Rebels, and Opposers of true Justice, Equity, Reason, and Conscience; yea, to God, 
The greatest Traitors and Oppressors in the World. A word and a warning to cut Governo●s about this. Isai. 2●. 9.  and the States that are in the World.  
In the mean time, O that our Governors would make haste to reform, according to their Light! and the Reason of this Age! If they will not, the just Judge of all the Earth! who is gone forth against all Nations for their unjust Laws and oppressions! I say this great God will come of a sudden, and regulate both the Law, and them too! The Paracelsian that promises to restore nature and health, to a corrupt body, doth soon subvert and overthrow both health, body, and all together. So will our Governors, if they think to reform, before they have well purged over and over the Law, and Lawyers: 
☜  Till than neither Reason nor Religion can have orbe-room enough. I hope none will think me their enemy, for telling the truth; and speaking my Conscience. It is to set light upon a hill, let none be offended; 
Let none be offended with me.  but if they be, I pass not a pin. For as Theodorus of Cyrene answered Lysimachus, when he threatened to crucify him, O Sir! said he, Let your Courtiers and Favourites fear that! for I had as lief rot in the air, as on the Earth: I could (I hope) willingly save men an inquisition after me in such a case, and say to them, I come of my own accord, Here I am! What will ye? for I remember the Duke of Burgundy▪ 
Sim.  who was surnamed Carolus Audax, was son to that Duke who was surnamed Bonus; for Conscience and Confidence, are near a kin: Wherefore of whom should I be afraid? Psal. 27.1, 2. for the Lord is my light, and my salvation, etc. I must be as ready to write, print, preach, and pray against the sins of great men, as of the meanest, and I will make no more on it, though I suffer for it: Or though they deal with this, as the old Senate did, 
Sim.  that burned up Numa his Books, for mentioning the secrets of their Religion. I have heard, that if the Crocodiles, 
☜  which besiege the banks of Nilus, and waylay the Travellers into Egypt, 
Sim.  were but pricked with the quill of the Bird, Ibis, 
The way to disable Lawyers from hurting us.  they will be so weak and stupefied therewith, that they will not be able to stir, or hurt any more.  
O that this course were taken with our English Crocodiles! Those wicked Lawyers that waylay, oppress, tear, and torment so many persons and families of this Nation: Did every one arm himself with a quill; and make it a good pen, with a hard nib, 
☞  and write but as long as that would last, what they know of them; i. e. and touch them therewith but to the quick, (as well as they were able) I am certain, we should find them stupefied, and stingless, and unable to waylay us, hurt us, and oppress us, as they do. But I shall say no more of them here, expecting a more perfect Character of them ere long in a Book by itself.  
The next thing Reader, that this Treatise most of all intends, 
The Author looks for Antagonists.  is the Description of the Church; wherein I expect Antagonist, tag and rag, of the ridged ones of all judgements, especially of the Presbyterians and Anabaptists; but I hope to be armed for them with the armour of light. The frothy agitations of some unquiet heads and busy brains, may cast away cost, and twist straws; I mean, their labour may be worth a pound, but their matter or stuff not worth a penny. But before hand, I shall pray them to forbear passion, and the pride of a Prelate; For a foolish sentence dropped upon Paper, 
But prays them not to rail, but reason.  will set pride and folly upon a Hill.  
Memnon, the General of Darius his Army, hearing a mercenary Soldier, 
Sim.  with vile language revile Alexander, and exclaim against him; he struck him with a Lance, saying, He hired him to fight against him, not to rail upon him. Clamours against a very Enemy, requires rather reproof than praise; and I think there was no man much commended (but much condemned) that poor empty, wide-mouthed Libeler of Garlick-hithe, for his Pamphlet he put out lately, 
As the Libeler that put out the Taste of Doctrine at Tho. Apostles.  whereby he hath brought himself into the report and reproof of all that hear his name, which may be eminently up, and famous ere long in London, as it is in Cheshire, and other places: I had, I confess, a full Character of him (indeed) by Master Manwaring (one that knew him well in Cheshire) at my Lord Bradshawes Table lately, whilst Sir William Brereton, with an eminent Minister (that knows him highly too) was by; and gave so good account of him, That I cannot but wonder how he could end in one lying (impudent) Pamphlet; and like a Squib (too dry, it seems) flash all out at once. But if he, or any other, will leave railing and fall to writing, what tends to edification, I shall be for him, and heartily embrace both it and them, so far, as I find a Christian Spirit with them. And indeed, as the Athenians dashed out of their Calendar a day in May (when Neptune and Minerva were at odds, and in a bitter fray:) So from my heart I wish all our bitter frays may be ended, and their days blotted out. And O! that the Lord would pour out his Spirit, according to his promise in these latter days, upon all flesh; which will make us all one in love, and holiness, and power of godliness, 
One Spirit will make us all one.  and equal worship.  
To conclude, Christian Reader, 
A word more to the Reader, to instruct him.  if thou comest to drink of the pure streams, sweep away the froth (for that is mine) with thy hand of faith; and take up of what is spiritual and precious (for that is the Lords) and make not too much stir, lest you raise the mud; for that will make it worst of all. 
Sim.  
C. lucilius. The Author's wishes for unlearned and learned Readers, and why?  Caius lucilius, a Learned man, was wont to say, That he wished the things that he had written, might neither be read of the (altogether) unlearned; nor yet of the highly Learned: For, that the one would understand nothing; and the others would understand more than himself. But I wish the quite contrary, for that the unlearned might learn something of me; and the more learned might teach something to me: So that I hope this will stir up some to read, and some to write; 
Not learned ones are best Readers. 2 Chro. 12.10.  which will be the worse for the Worms, and may hap to keep their Libraries from being eat up. But I wish they be the Learned of the Father, for such learning is the Golden Shield which defends the truth. But when Golden Shields were gone, Rehoboam was fain to do the deed with Brazen Shields. So I know where this true Learning, is wanting some Wild Heads will supply the room with rage, boldness, and impudence. I shall keep thee no longer, good Reader, in the outward Court, or Common Chamber; but I pray thee go further, and enter into his Chamber of Presence; where put up one Petition for him, who desires to live and die the Lords,  
And yours, And all in Christ, and nothing in himself, But JOHN ROGERS. From my Study, at Thomas Apostles, 1. Month. 25. 1653.   

An Epistle to the Parish of Purleigh in ESSEX, nigh Malden; wherein the Author was settled Minister; till of late.  
Dear Friends.  
I Call you dear, not only that I found you at a dear rate, but I am forced to leave you so; yet some of you are very dear to me, and in my heart, and whom I can freely bear in my bosom to the Father. But because the Death, or departure of a Minister from his people should be his last Sermon; I must therefore say in general to you this, That my greatest grief for most of you, is, That like the Cypress, the more you were watered, the more you withered. Would it not grieve you, Husbandmen, to see your good seed every year to be lost, and to lie and rot under huge, hard clods? and never to bring forth fruits, or to come up? So how can it but be my complaints before my Lord and Master, when I give up my accounts, Heb. 13.17. and say Lord, I have preached! prayed! catechised! expounded! conferred for above this five years at Purleigh to such a people, and they have not believed nor obeyed thy word: but many of them are as ignorant, arrogant, bitter, profane still, ungodly, and opposers of Christ and his Gospel still, as ever. O sad! what comfort can I have of this? Is not the thriving of the flock the glory of the Shepherd? and their loss his grief? Blessed be God whom I serve! that some of you are my joy and my crown, which I shall wear with me to heaven, Phil. 4.1. But yet the most of you (with much grief of heart, I must say it) have rejected the Gospel, and the tenders of love, and the warm bowels and ●eeking blood of Jesus Christ; and oh! heavy, shall I say, the Day of your salvation! O dear souls! precious hearts, for whom I weep in secret! what will ye do in the day of the Lord! where will you hide yourselves from the wrath of the Lamb! O, O! how is it, that you bring forth nothing but briers and thorns! what? are ye accursed ground? Heb. 6.7, 10.28. Host 6.5. Matth. 12.41. jer. 11.6. Ezek. 34.13.33. etc. Let me ask you, Is it not lamentable to see a poor father wring his hands, and weeping over a stubborn child, wishing he had never been borne! saying, I have tried him so many weeks, and months, and years, and yet he is worse and worse, would you not pity the poor man? and say of this stubborn wretch, Well, you have a good father, God will never bless you, you cannot thrive, you will come to nothing. Oh! so is it grievous to my heart! as it was to jeremiah, and Elijah, to complain to God of the stubbornness of the people: Ah! it is too notoriously known that I have taken much pains to little purpose amongst you: And yet, O! what plottings! and conspiracies there were against me? what lies and libels were invented? what scandals raised? what scoffs and scorns I continually met with? what huge taxes and troubles you cast upon me? what backbitings and rail every day? what variety of designs were hatched in the midst of you to afflict me? yea, with plotted and premeditated malice & menacings to undo me? what work you made to render me contemptible to all the Country? before Magistrates, Ministers, people, & all? yea the children and servants set upon me to abuse me? yea to stone me? yea to swear to take away my life from me? all which forced me to be much absent from you. And oh friends! do ye think, God will not visit you for these things? have ye not suffered your servants and children to laugh and sport in the public places openly in the sight of all the people, whilst the word hath been preaching? and when I have mildly reproved them to make mows and mocks at me in the open Church? yea to lay dog-whips, and what not on the Pulpit cushion when I was to preach? What kind of injury and abuses have you not returned to me, for all my love and pains, and care, and continual prayers for you? hath there one poor soul of us in Church-communion escaped your malice and menacing? and your diligence to raise ill-reports, and to cause wrongs to befall them? have ye not vowed not to leave us, till you had rooted all of us from you, and not left a Round-head or Independent to dwell nigh you? have ye not consulted with all the Malignants about, how to bring to pass these designs? yet in the midst of all these troubles, and every day new trials and wrongs from some or other of you? yet the Lord will one day witness what a care I had of you, when I could not be with you, or durst not; how I provided for you, and how ye were the travel, as well as the trouble of my soul. Yet when you had not worried me away with all this, how often did many of you design to starve me from you? And though like a Bird kept in a Cage without meat, yet I must do my duty, and sing, though the thorn were ever at my breast. Still I followed you with love, patience, pity to your poor miserable souls (O that ye knew it!) and with sweat and swink praying, preaching, and expounding, in season and out of season.  
But as I have heard of the Seminary (in Lancashire riding disguised) that lost his glove, one that found it road galloping after him to restore it; but the Seminary fearing he was a Pursuivant, put spurs to horse, and flew from him as fast as he could, and for fear he should be overtaken, he makes his horse take a hedge, and suddenly skipping over, fell full into a desperate deep pit, wherein he was drowned presently; O! so Sirs! the faster I have followed you to do good, to recover you, to help to save you, why alas! the faster you fled away into sin, after sin, rejecting all offers and opportunities (almost) refusing to come to hear the word on the weekday, and many of you not coming above once on the Lordsday! Oh, alas! for the Lords sake! hear! make not such post-haste in sin to the ruin of your soul, body, and all! but O remember! the Pit is but on the other side, ye may soon be in it; but have a care lest you perish! Have I not spent out my own bowels, and like a candle consumed myself (even out) to give you light! have I thought my life too dear for your souls! O no! but you would not regard it! some pretended I was young, to keep them off! but alas! this was but a colour! did not young Solomon give good counsel? young Daniel discern much? young Joseph fill the Granary with plenty? and excel all the Grandees and Gravities in Pharoahs' Court, for wisdom and judgement? Did not young Christ put the Doctors to silence? and young Timothy preach the Gospel powerfully and profitably? But indeed, the main offence (you know) was my zeal for God; for silence is the basest tenure a Minister can hold his living by; I could not be silent, but tell Israel of his sins, and Jacob of his transgressions. Though many feed their Ministers as the Thief doth his Dog, porrigit panem, ut sileat, he gives him bread to be quiet, and not to bark, 
Sim.  lest he discover him; but the truth is, benevolence could not tongue-tye the truth, and 'twill be sad for you to have a Minister who can suffer you, and see you live in sin, and yet let you alone; the City is in danger when the Alarm-bell is tied up, and so is the Parish.  
I have read of a Law made in a certain Town that none should bring a Rumour of the enemies coming upon pain of death, 
Sim.  & this was because they had before some false Alarms; but alas! at last the enemy came suddenly and destroyed them all; so that it was a Proverb, Here stands a Town destroyed by silence. God grant it be not true of Purleigh, 
☜  for the want of a careful and faithful Minister! neither could I please your itching humours, as to give you the Sacraments in the condition you are in, or the like, which others (may hap) will do without fear or wit, warrant, or order: 
Sim.  For as a Painter of old being asked, who taught him his Art; answered, The people, for that he was forced to study how to please their fancies: So may some Ministers say. But this I can say from my soul, that I sought all means to make you sure of Christ. 
Sim.  And as the Angel stirred the waters of the Pool, 
●oh. 5.  but thrust no man in, because it was a work to be performed by themselves; so I have stirred, but ah! alas, how few of you have stepped in! only a few of the poorer sort; As when an Angler lays in, 
Sim.  he hath many small ones (and that was my hap) but few great ones that were struck, ut puncti & compuncti, Act. 2.37. Yet this is my comfort, I have not lost all my labour, and my reward is with my God: As an Advocate that hath his reward, 
Sim.  let the cause go how it will: 
Sim.  And though Flowers grew, though none gathered them, and Springs run, though none drank them; yet there may come a sore drought when you will wish for those well-heads that were opened to you but you regarded not. 
☞  The good Lord lay this in mercy upon your spirits.  
And now let me leave one word with you, never to be forgot, viz. to prise the Gospel, which is God's book of Canticles, and begins and ends with love (as I have formerly laid it before you in the Exposition of Canticles) it begins with a Kiss, 
☞  and ends with Spices. The manna comes down in the dews of the Gospel. Prize Gospel-Discipline, and Doctrine! and to enjoy▪ Christ in both, 
☞  is like to the Sun, which not only delights us with contemplation, 
Sim.  but warms, and enlivens us by his Application. Wherefore beware the world steals not away your hearts; 
☞  the Bird that is limed is held fast, and so art thou! O then have a care! I have read that when Honorius was told that Rome was lost; he cried out, Ah! Alas! thinking it had been a Hen that he called by that name; 
Honorius.  but when he heard it was his Imperial City of Rome, that was lost and sacked by Alaricus the Goth, his spirits were revived again that his loss was no worse: so O! how few of you are half so much troubled to hear you have lost your souls, as to hear you have lost your Cattle! corn! money, or such like things as belong to the world! And without the Lord awaken you, ye are undone! Julius Caesar had a paper given him of the Conspirators that were ready to murder him; but alas! 
Julius Caesar.  not minding the paper, 
Sim.  but regarding other things of less concernment, he lost his life for it! And so will you, unless ye arise! and repent! O hear the voice! with Jerome! saying, Arise ye dead, and come to judgement! 
Jerom.  Arise ye dead, and come to judgement! Arise ye dead, and come to judgement! O be warned! lest the many warnings (which ye have had by me and others) be at last regarded! 
☜  And all of them knit together like the many beams of the Sun in a burning-glasse, may (I hope) serve to kindle a fire and flame in your hearts after I am gone from you, 
Sim.  and to be no more seen among you! Hear the Watchman! hark! he gives you warning Sirs! by the word of God, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beware of an invasion! Satan is mustering up against your souls! the enemy is nigh! that will destroy you! Up, up! make haste! Arm, Arm, Arm! but if you will not, yet I shall have comfort, Isa. 49.5. and ye shall know (to your cost) that there was a Prophet sent to warn you, whom ye have despised, Ezek. 33.33. Jer. 28.9.  
God's vengeance sleeps not, 
Sim.  but like a pragmatical Promoter is searching your houses for ill gotten goods, 
☜  i.e. gotten by theft, robbing God of his time, and honour, when you should be at Church hearing the word, you were in the fields telling your cattle, counting your estate, 
☞  laying up for many years with the Fool in the Gospel, Luke 12.19, 20. Now the searcher is coming who will apprehend ye all for felons, and so bring ye before the great Judge; and what follows but the sentence?  

Demosthenes.  Demosthenes was asked the first, the second, and the third time what were▪ the parts of Oratory; who answered, 
Sim.  Every time Pronunciatio, Pronunciatio, Pronunciatio; and so should I say, the next part is the Pronunciation of the sentence. O what will ye do in that day? Isa. 10.3. whither will ye fly? O I fear it! though you will not see it! for as Caesar said of the Scythians, 
Caesar.  difficilius est invenire quam interficere; so I think may be said of your sins (Sirs) which you will not see, 
Sim.  but ye shall see, and be ashamed, Isa. 26. yet I say I fear it, that many of you, are as men that go to a Lottery with heads full of hopes, but return with hearts full of blanks; 
Sim.  and the greatest blank of all will be this, that the world hath so filled your hearts that Christ could find no room; 
☞  like the Reubenites, Num. 32.4, 5. you are content to stay on this side jordan, 
Sim.  because it is a place fit for cattle: And like Spiders, 
Gaddites.  O what pains ye take! how ye toil! even to eviscerate yourselves, and spend your own bowels with working! and what comes on't? Ha! only a web to catch a fly in, and which the least bosom from above will sweep down into the dust in one night, Luke 12.20. O! it is this that made them in Luke 14.18, 19 with one consent to reject the offers of grace, 
☞  and the Call! 
Sim.  And it is this worldliness that makes you like Tumblers stand upon your heads, and kick at heaven with your heels. It is this that made you to persecute the Saints, and to expel us your coasts. O take heed! God hath planted his Artillery against you, and without a parley, if you make not your peace with God, and forsake the world to follow Christ! from the Lord I am to tell you it, that God is engaged against you with his armies of judgements, Matth. 22.7. and there is no hopes of you. And the world like a bullet shot from a piece of Ordnance, whilst it runs up and down, 
Sim.  and danceth (you think before you) on the ground shall deceive you; (for you shall be like the ignorant soldiers) that thinks to take it up with your hands, 
☜  but it dasheth out your brains, which example shall warn others, and make them wiser that succeed you, by seeing the Lords vengeance on you.  
Thus having stood Sentinel all this while among you, though I must be justled aside now from you; 
Sim.  I have given you WARNING, and so will leave you: You shall find the world a Book full of false prints (as by men) but at the End of all, 
Sim.  thousands of Erratas shall appear to your shame: And being thus to part, 
☜  I shall say (with Synesius) I carry nothing from Purleigh (of ΠΥP & ΛAOΣ fire, and people) but bonam conscientiam & malam valetudinem, a good conscience, 
The Authors leave of Purleigh, and he may say of England.  an ill constitution, and an empty purse (being denied by you the bread I have earned with sweeting brows) yet the Lord show you mercy, and melt your hearts; and if it be his will give you the breast, and not the breach; 
His Prayer,  the blessing and not the blow, and spare the Rod for those few sakes; that like children long for full breasts of milk among you. Wherefore fly Sirs! 
And Counsel,  fly from the Common-Law which will condemn you! to that Chancery-Court (the Communion of Saints) where Christ sits as Judge to relieve you; 
And Promise.  and there I will promise to meet you by faith, and to plead for you by prayer, though I never see you more face to face, unless you meet me at home in our Father's house. 
☞  And so farewell! Dear hearts! farewell!—  
Finally, my brethren, farewel, be perfect, be of one mind, live in peace, and the God of love and peace shall be with you all, 2 Cor. 13.11. Amen.  
Thus prays  
Your affectionate Friend, and late your Minister in the hot bowels of love to you, yet ready to serve the meanest and worst of you, in the work of my Master Jesus Christ. In, and for whom, I am JOHN ROGERS. From my Study at Thomas Apostles Lond. March. 25. 1653.   

A TABERNACLE For the SUN.  
The Second BOOK.  

CHAP. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhacham. That the persons, entering into Church-society must consider what they do first, and be sure they be upon good grounds, being throughly satisfied, and fully persuaded that the way they are entering into, is the very way of Christ, appointed for Believers to walk in.  
WE are come now to the very Gates of Wisdom, 
The gates of Wisdom.  Prov. 9.3, 4. to the Towers and Palaces of Zion, where the Lord is known to be her refuge, Psal. 48.3. But before we enter in, take some Instructions; Be more ready to hear (saith the Preacher) then to offer the sacrifice of fools, 
Eccles. 5.1.  
Expos.  for they consider not 〈◊〉 to hear (auribus cor●is & corporis) with head and heart-ears, for these Lessons are to be let in by both ears, and concern both the outward man (for fear of judgement, 
Consideration in some must be serious in the first place·  1 Cor. 11.29.) and the inward man (for fear of damnation, Mark. 16.16. and Rom. 14.23. etc. which is better than to offer the sacrifice of fools, i. e. Such as are rash and preposterous, and run post into God's house without remembering, 
Psal. 50.17, 18. Prov. 15.8.  or seriously resolving in their minds what they are doing, whither they are going; why, these content themselves with the outside form, and would be one amongst others, though without sound faith, or saving grace. Such are the fools which we are forewarned of in this Text; for it is not enough for Pastor or Elder to try us, but we must try ourselves: 
Sim.  Wherefore keep thy foot when thou goest to the house of God, Eccles. 5.1. that is, keep a watch over it, as a prisoner who must not stir without his Keeper; 
A strict self-examination.  that is, observe diligently whither thou art now going, consider seriously that thou mayst go in safely, and enter in rightly, and reverently, and orderly, 
Expos.  with humility and holiness, in devotion and full persuasion of heart; 
Such as come rashly in, do but run themselves upon a Rock.  Hence it is in Psal. 45.10. the very first instructions to the daughters of Zion are, to hearken and consider i e. in Heb. prudently to attend, and skilfully or knowingly to mind. Thus Psal. 48.13. Consider her Palaces. The want of a solid, and a serious consideration makes many run into these assemblies of Zion, 
This consideration is of necessity.  and churchways, they know not how, nor for what; whereby abundance of trouble is brought upon them, and upon the Church that so receives them. I have considered my ways, Psal. 119.59. (says David) and I will consider thy testimonies, Psal. 119.95. which is of such use and necessity, that without it nothing is rightly ordered. The Mariner considers his course by his Compass; 
Sim.  and the Pilgrim puts on his Considering-cap continually in his journey whether or no he be in the right way; Stat & cogitat ipse secum utram debeat eligere, 
Sim.  nec prius adoriendum iter quam animo definierit, & pleniore mentis intentione deciderit; And he will resolve which is best before he foot it: 
Because of the variety of ways men have to worship God in. Cooper.  And must not we consider what is before us? beware of the sands! if we would have a good haven! Doth it not much concern us to consider our way! when it lies doubtful between the Presbyterian and Independent (so called) Non omni● via dirigit ad Hierusalem illam quae in C●●lis est, (says Cooper on Psal. 119.) Now if a Christian be careless, and consider not the way he goes to walk in, as he may rashly run in a false way, and think he is right; so he may wrongly run into a right way, 
Expos.  and be in doubt whether he be in the Lord's way or no: Now to doubt is dangerous, as we shall show by and by. The Apostle Act. 17.23. tells the Athenians that they were too superstitious (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and full of false religions (like worshippers of Demon-gods, for so the word will have it) and why so? whom ye ignorantly worship, him declare I unto you. Ye worship an unknown God, although he be the true God, yet in ignorance to you; for ye know not whom, nor what, nor indeed how to worship him whom I declare unto you: wherefore it is ye fall into false ways and Worships. And so it is with a people that worship the Lord in a way of worship, that for all that they know may be false as well as true; 
Ignorance is mother of mischiefs, and false worships. Negat quod non notat. Tertul. lib. de Monogamia. Deut. 11.16. jer. 17.21. & Mark. 13.9.  therefore it concerns them to consider the way first, Take heed to yourselves said Moses to Israel, and the same saith Jeremy to Judah, and Christ to his Disciples, Mat. 6.1. & 16.6. and 24.4 that no man deceive you; and Paul says so to Timothy 1 Tim. 4.16. and Peter to all 2 Pet. 1.19. ye will do well to take heed, take ye heed, watch and pray, Mar. 13.33. what is more pressed in Scripture? and Paul in 1 Cor. 3.10. says, The foundation is laid, but let every man take heed how he buildeth thereon (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is (adjicere oculos animi) let him see with a serious and discerning eye, what he doth, not with a light, slight, perfunctory glance, 
Expos.  but with an intent and attentive observation of what he is about.  
The want of this made so many doleful complaints and sad invectives against Israel, as Isa. 1.3. The Ox knoweth his owner, 
Sad complaints of such as consider nor first.  and the Ass his Master's crib; he saith not, 
Expos.  the Dog knows his Master, etc. he is more witty, but the dull blockheaded Ox, the stupid slothful Ass, they know what is good for them, 
Mayor in loc.  and will not eat any thing, but consider first what is before them; yet Israel doth not know, my people doth not consider. They are said to be more brutish and foolish, and void of understanding, because they did not consider what was before them, 
☜  whether it was good for them, or no; but that would swallow down any unwholesome trash or trumpery, superstition or Idolatry, and so like as one who hath surfeited with unwholesome food and trash, 

What it is. Consideratio importat actum intellectus seu veritatem rei intuentis, etc. What is required in consideration.  
A sound judgement.   breaks out into scabs, botches and boiles. So Israel broke out into rebellion, and sinful stinking sores, verse 6. This same consideration so pressed, imports, and takes up the truth of the intuitive part, and property of the soul, and requires a clear understanding to be actuated and put forth with a sound and authentic judgement. Whence it is, that the defect of a faithful and regular judgement, oftentimes arises from rashness and precipitancy, and inconsideration; whilst a man omits those things which produce a right and sound judgement; wherefore a serious consideration is a most necessary injunction laid upon all that are entering into the Lord's house; for otherwise how can they be fully satisfied, and safely persuaded of the verity and virtue of this way of worship! the Queen of Sheba was fully satisfied of Solomon's building, 
●. King. 10.  
Expos.  and of the truth of the report that ran abroad of him, & of the Temple; when she saw him, and his house, and the order thereof, and then no more spirit was left in her; in the least to doubt or question the truth. And so it will be with us; 
Four things in general to be seriously considered.  therefore with a serious eye let us observe what we are about, and not leap before we look. In this point of consideration for satisfactions sake, these four ensuing things will occur in order.  
First, you must eye the essential parts of this Church or building of the Lord, 
1 Eye all the essentials.  whether it be of God, or no; for if it be, it will stand, Act. 5.39. else it shall be rooted up, Matth. 15.13. and fall, Psal. 127.1. Now for this I refer to the former Book; But  
Secondly, consider how all these parts agree in one to make up one compact building, 
2 How all do agree in one, in quantum est una.  in unity, and order! being aptly disposed according to the word of God, and rule, which Christ hath left us behind him.  
The third consideration arises from the excellent virtue, and efficacious faculty and ability (ad operandum & ad causandum) which this Churchway of Christ hath in her, 
3 How this way builds us up in Christ, secundum quod i●est vi●tus.  as to build us up in grace and holiness! to strengthen us in the faith, to establish us in the truth, to edify, exhort, instruct, and provoke to love! and good works! to exercise gifts and graces! and to bring forth fruits in due season.  
4. Consider this Gospel-order and Church-state, 
4. And how this Church-state doth nourish and cherish all the fruits i● brings forth.  (secundum habitudinem, quam habet ad causata) according to the sweet care, habitude, and disposition it hath to those gracious, holy effects, which are produced by it, as to faith, love, holiness, gifts, graces, and the like. O how tender is she of them! the Hen hath not so much care to hatch up her chickens! nor the fond Mother to nurse up her darling babe! 
Sim.  but this way of Christ hath as much (yea, more) to nourish! cherish! 
☜  and perfect up Faith! Love! Peace! Purity! Humility! Holiness! and such like fruits as are brought forth hereby in abundant measure, both for quantity and quality! 
Be fully persuaded.  Now for your satisfaction, let your eye, I say, be set seriously on these things, and be fully persuaded (saith the Apostle) Rom. 14.5. in your own minds; and so let every man be, 
Expos.  for in Vers. 23. he that reason 1 doubteth is damned; a smart Aphorism, 
Because it is very dangerous to doubt.  which is here rendered for a reason of the necessity of being fully persuaded in your own hearts, That you are in the way of Christ: 
In your own mind i. e. not by other men's opinions, etc.  In your own mind, not by another's man's opinion, be he ever so able, learned, wise, godly, yet man is but man; therefore be thou careful (Christian!) for thy self! look to thy own conscience! and let other men alone, to walk according to their light! other men's opinions, or conceits, or doings, are not to be thy rule; but let every one understand what he doth, whether he goeth, and be fully persuaded, or have his heart filled with persuasions, that he is according to the Word of God in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the way! For he that doubteth (i e. dijudicare) that is, 
What it is to doubt.  (alternantibus sententiis secum disceptare) is double-minded, Jam. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart, and a heart, halts between two opinions, as to be now for the Presbyterians, another time for the Independents: Now of this mind and resolves this, then of that mind and inclines to that. Such a one is unstable in all his ways (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. in the Septuagint stands but upon one leg, a little thing will throw him down; and that is another reason, reason 2 to ratify this truth, viz. 
Else thou wilt be mistaken.  That you must be fully persuaded and satisfied in thy heart, that thou art in the right way; else thou wilt never stand long; but the least wind of doctrine will throw thee down in the dust, and thy fall will bring a foul scandal upon the truth, and raise the dust! But he that doubteth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he still puts a difference, and is at variance with himself; and knows not fully, freely, certainly, or absolutely what to do; 
Budaeus. Danger of doubting, and the evil of it.  but (as Budaeus saith) is at no certainty with himself, whose understanding is confounded, and judgement is divided into divers parts; as when one of two or three ways knows not which to take, is damned (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is condemned of his conscience, and adjudged guilty of sin: The reason of this is taken (saith Par) from the procreant cause of godly actions and motions (as they are holy, 
Par.  and of God) which is Faith. For whatsoever is not of faith, is sin; this is the confirmation of the former Aphorism and Maxim.  
reason 3 And from another Maxim or general Rule which is yet an undeniable truth; 
The sin of doubting.  and which makes me up a third Reason in order; for to doubt a thing, and yet to do it, is a great sin, and against the first Table; it takes away faith, for how can one believe he pleases God, or God accepts of him, that doubts whether he does or no that which pleases him, and is his will. By faith is here meant a full persuasion, 
☞  a sweet plerophory, which makes the way sweet that we are in, and the work sweet that we are about; when we know, and are persuaded of the lawfulness of it; and that it is the Lords, and according to his mind and will.  
reason 4 Furthermore, Thou wilt never be able to contend for the truth, 
Such as doubt, soon yield up the buckle●, and are taken prisoners.  lustily and lively, Judas 3. yea, against all opposers, to thy very heartblood, Heb. 12.3, 4. & 10.32, 33. No, nor be so much as able to maintain the truth by the Word! or to defend it by arguments out of Scriptures! that art not convinced of it, by the Word and Spirit, and persuaded in thy very heart, that thou art in the right, yea, though all the world, yea, the Angels of Heaven, should say against it; be fully persuaded, your good meanings and minds will not serve turn, nor yet the grey, Colliar-like, implicit faith of Papists (which believe as the Church believe, they say.) And this is the most you have from your Irish Catholics at this hour; and yet ask them what the Church believes, 
☞  why they will say, as we believe; and what do ye believe? why, as the Church believes; and that is, 
Implicit faith not enough.  they know not what: But such a simplex conversio is all we can get from most of them, talk a day together with them. But a Christian must be able to maintain his doctrine, and to warrant his opinion and judgement, whether in doctrine, or discipline, by the Word, Isa. 8▪ 20. Or else, saith the Prophet, there is no light in them; That is, else they want understanding, which ought to be rightly informed and enlightened as a beginning imperant (saith Par, upon Rom. 14.) and they want the will too, well sanctified, 
Par.  and made pliant as a beginning obsequent and e●cequent, and then ere you are aware, your soul will be set on the chariots of Amminadib (as we may show in the next Chapter. 
Cant. 6.12. ) For conscience carries thee out sweetly, and with a sure testimony within thee, (that white stone;) when by good arguments out of the Word, thou art assured, That thou art in the Lord's way of worship; 
Who are best Champions for Christ.  when thou canst comfortably and cordially say, as Rom. 14.14. I know and am persuaded by the Lord Jesus. Not I think, or it is very likely, but I am sure upon certain and infallible Scriptures; and I do steadfastly believe it in my heart.  
O then! thou wilt prove a stout Champion for the truth indeed! and darest stand for it! when thou knowest thou art right: Thou knowest it first; for thy faith and persuasion is in a sense (subjective) seated in thy knowledge and understanding, 

Proprium principium actus sit in intellectu sicut in subjecto.  
How to attain true persuasion.  
1. Persuasion must be by the word of Christ. 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   as in the subject; thy opinion or persuasion is according to thy apprehension and understanding; wherefore in order to your full persuasion of, and satisfaction in this way of Christ, or Gospel-fellowship; you shall do well  
1. To examine your knowledge of the Scriptures concerning this way, 2 Pet. 1.19. have ye searched the Scriptures? and do you find them to bear a clear testimony to this truth? doth the Word (in your judgement and understanding) warrant, and witness to this way of worship, as the way of Christ? And to this Gospel-fellowship, as the Gospel order? then you will well do to walk in it; fear not yet discouragements or troubles, you must meet with in it, let them not daunt ye; do you your duty, and let God alone to defend ye, and to do ye your good. When our Saviour bad Peter, with the rest, throw their nets in for a draught of fish; why they had many discouragements; for all night long they had thrown in, and lost their labours; Nevertheless, at thy word (saith Peter) I will let down the net: So should we say, though our friends will be offended, our persons hated, our names traduced, our injuries great, our enemies many, and multitudes of discouragements; that we must be sure (and look for it aforehand, though the skies are very calm at this present) that we shall meet with; yet for all that, At thy Word, O Lord, we will enter into this way; so we have but Christ's word and warrant for it, we may be confident and courageous, and fully satisfied: But to further this direction, those that would enter into this way, must  

1. Learn the order of the Gospel, as given at first.  1. Be well instructed and informed of the order of the Gospel in primitive times; what manner of fellowship they find the Word to hold forth in the Apostles days, and some hundred years after them; that is, before the Church was deflowered and defiled with humane inventions, dregs, and devices; whilst the pattern was in the Mount; and the institution of Christ was the only Canon-law and liberty. As the Apostle would, 1 Cor. 11.24, 25. bring them to consider the first institution, so doth Christ about divorcement, bring them to the beginning and first institution; and that divorces were not lawful, Christ proves that they were not so from the first, 
The promises of the Restitutution of times are to a state as at first.  Matth. 19.4 7, 8. So in great and rich promises, the Lord is pleased to foretell the restauration of his people, as at first, Jer. 33.7, 11. so Acts 3.19, 21. To teach us what we are to look for, that is, things as at first; holiness▪ fellowship, doctrine, discipline, as at first; and we should ask after, Jer▪ 6.16. The good old way, 
And why?  (quam primum, & verum, & optimum) that is, the true way; for truth is older than error; and error is nothing but the excrement and corruption of truth. The Primitive practice and order of Christ's Church, is to be s●t before us for our satisfaction; because it is as a pattern to all succeeding ages.  

2. See how far we are in our present condition, from the order as at first. Barlet.  2. Be also well informed of the order and practise of our Churches now in these days: Sat down (says Mr. Bartlet) and compare our present stations with the first order of the Gospel; and see wherein we fall short, and blush, and be ashamed, Ezek. 43.11, 12. and then come out of Babylon: But for this, I refer the Reader to the former Book.  
Thirdly Then when ye have found out (in your judgements and belief) a Church-society in Gospel-order, 
Get into that Church that is according to your light, and according to the word, nighest Gospel-rule, and primitive practice  and are fully persuaded of it, and do find it in your heart that you are prepared and ordered for it; do not delay entering into it, but be sure first, it be into such a society, and Church-communion of Saints as you see (and that upon Scripture grounds) you judge to come up nighest to Rule, and closest to the Primitive pattern and practise, which ye shall do well very diligently to look out for.  
And fourthly, observe the motions of the spheres, and all the particular becks of providence how things join together, 
4 Observe the concurrent motions of Providence. Dr. ibs.  and so fitly concur for your admittance into this Churchway: for as holy Sibs saith, fitting occasions, and suiting of things well together do intimate Gods will, and God's time. And indeed all Providences have their language to God's people, 
Sim.  and they mind their Call clear, when Providence makes the way for them. For indeed God's Providence runs along like waters in a Brook, where every little pebble hath a language in it, therefore we shall do well to understand them; For as wrong reading spoils the sense, so will the not reading of God's Providences to a full period and stop. But thus far for the first Direction.  
Secondly, Be sure ye have no confidence in the flesh, Phil. 3.3. neither in your self, i. e. your own wit, parts, gifts, 
Second Direction. Have no confidence in the flesh.  or the like, thereupon to run (rashly) into this way (rather upon a presumption out of pride, vainglory, self-love, or curiosity) then upon well-grounded persuasion; nor yet have any dependence upon any others whosoever they be; for then the Lord will reject both you and your carnal confidences, Jer. 2.37.  
Thirdly, Be not biased one way or other, 
Third Direction. Be impartial, and unbiased as to opinions.  as by imaginations taken from your own senses (which are very shallow and unsound) for by such spirits (full of spite) came Christ's way to be evil spoken of in Act. 28.22. and so 2 Cor. 10.5. Satan hath strong-holds in such men's hearts, to keep out Christ and Gospel; 
jerem. 4.14.  wherefore let your judgement master your affections (lest false conclusions be ushered in by carnal reason, fancy and conceit: 
Rom. 1.21. ) For the wisdom which is from above is without partiality, Jam. 3.17▪ that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or misjudging i. e. either out of love to one way, or out of prejudice (being prepossessed with hard conceits and opinions) of any other way. We wrong a man much by prejudice, when we take up prejudicated opinions of him without grounds; & so suffer our conceits of him to be envenomed against him by unjust suspicions, 
Sim.  
Prejudice does much wrong  whereby we deprive ourselves of the good which we might have by him. So the Pharisees were set against Christ, and the Jews against the Gospel; yea this prejudice made Nathaniels' question in Joh. 1.46. Canany good come out of Nazareth? 
☞  wherefore be impartial, without any conceit or deceit, when thou searchest the Scriptures, hearest the word, enquirest out for the Truth; O then! then! let the Lord cast the scales; and this is the way to be sweetly satisfied in your own breasts, and to have a heart full of persuasion according to the word of God.  
When ye have attained to this sweet and swelling Plerophory, ye may, yea must move accordingly, and that upon a certainty; 
After persuasion, follows an assurance.  which certitude or assurance (being the highest part of your persuasion) that ye are in Christ's way, is to be considered.  

Certainty, or Assurance whence it is, and how.  First (Ex causa certitudinis) from the verity of the word, and certainty of the divine truths, which do so persuade and assure you; and thus ye conclude, seeing the word of Christ is sure and true, etc. the persuasion which it begets must be so too, and sound.  

1 Ex causa certitudinis.  And then (Ex parte subjecti) from your own capacities and qualifications, according to your knowledge and judgements; thence ye gather up this conclusion, 
2 Ex parte subjecti.  that ye are the persons called into this way of Christ by his Word and Spirit, and that ye stand in great need of this way, and that for divers reasons, being fully persuaded of it, that ye are appointed and prepared for it, and it for you; hence arises a full persuasion to enter into it, 
The conclusions which arise.  and a clear satisfaction about it, which is given by the Word and Spirit, and which is so necessary for all that would enter into it, and continue in it, and have the comforts of it, that they should not dare to venture or enter one foot without it. For what is not of faith is sin. Now as it will do well that every one of us be fully persuaded that it is the very visible way of worship that Jesus Christ hath brought out of his Father's bosom (the Tabernacles that came down from above) and when he ascended on high, 
Bring them to the Trial.  Eph. 4.10, 11, 12. that he left behind him for all believers to dwell and be perfected in; so also will it be necessary for every one to bring his persuasion to the trial and touchstone that they may be sure, else (as Dike saith upon Faith,) you may be left in the lurch, gulled and cheated in this point too: for in 1 King. 22.20, 21, 22. you read of a lying false spirit that persuades and prevails. Now as Clement (lib. 5. Recognitionum) says, 
False persuasion most dangerous.  What is more obnoxious and hurtful to the Church of Christ, then for a man who believes he knows what he knows not, and sees what he sees not, to maintain that a thing is what it is not? (being but to him what he imagines) tooth and nail he strikes at truth for falsehood, and falsehood for truth. Like a drunken fellow that thinks himself sober, he doth all things, goes all ways like a Drunkard, and yet is persuaded he doth, and goes as well as any sober man whatsoever, and would have all others to think so too; 
Sim.  and yet perhaps his giddy brains and fancies, make him believe that it is others that stagger, who go steadfastly, and that he goes steadily whilst he staggers; such whimsical persuasions are of dangerous consequence. It concerns us then to know whence our full persuasion arises, 
How to know true persuasions.  and whither it reaches, or what it brings forth. But to the first:  
First, 
1 True persuasions proved and approved from the word and Spirit.  A true and full persuasion flows from the word of Christ without, Thess. 2.13. as we have said before, and the Spirit of Christ within us, Joh. 16.8. Joh. 14.16. 1 Job. 2.20.27. 1 Joh. 5.6. these have convinced our judgements, enlightened our understandings, conformed our wills, and persuaded our hearts, with undeniable arguments and proofs.  
Secondly, If it be true, 
2 Waits for fit time.  it waits upon the Lord with patience for his concurring Providences, and for the accomplishing his promises, as David did for his Kingdom, Abraham for his Son, Israel for Canaan; runs not rashly, without fear or wit, as we use to say, before God; He that believes, makes not haste; Isa. 28. not too much haste, or more haste then good speed; but he waits to go along with God, with his presence, by his Providence (as is said before) into this way of Gospel-fellowship.  

3 Meets with trials, yet gets the better.  Thirdly, It will meet with many trials and assaults, but yet will get the better, and abide firm. So Act. 19.23. What a stir there was about the way of the Gospel (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra viam Domini) or as some read it, against the Gospel-way, this way of the Lord which Paul preached at Ephesus, 
Sim.  and yet it gained the ground; So 2 Cor. 7.5. they have no rest, but threats and fears, and troubles, and oppositions; yet this faith and full persuasion stays the soul, quiets, and satisfies the spirits, establishes the heart, 2 Chron. 20.20. ie stays the inward man in much peace and assurance in the midst of multitudes of troubles and trials. As the ship that lies at anchor, though something tossed with wind and weather, and with the swelling threatening Surges of the Sea, rising thick one on another, and boisterous beating about the ship, yet remains safe, unmoved, being firm, and fastened, and cannot be carried away; So art thou able to undergo all oppositions, threats, swelling, surging waves, or the like, if thou rest resolved, established and fully persuaded by the word of God, so that still thou wilt stand by faith, and grow stronger and stronger, as the house of David did, 2 Sam. 3.1. in the midst of his dangerous conflicts, and trucelesse troubles with the house of Saul: and as Israel, the more afflicted, the more multiplied, Exod. 1. for true faith will have the conquest and triumph at last, 1 Joh. 5.4. 1 Pet. 5.8. Heb. 11.33, 34. Eph. 6.16.  
Fourthly, A true and full persuasion in the way of Christ makes thee most ready to run into it (but orderly) and very obsequious, 
4 True persuasion makes obedient.  Gal. 5.6. Heb. 11.8. Rom. 16.26. O then! how readily desirous, and thankfully observant art thou to do the will of God, to please him in his way of worship! and to be obedient to his command of coming out of (Babel) confusion into Zion!  

5 It shows emptiness in all other ways and worships.  Fifthly, A true and full persuasion of the way of Christ makes thee see an emptiness, and a worthlessness in all other ways, and an excellency and usefulness of this way (which is Christ's) that all others fall short of. Thus David seeing an amiableness in the Lords Tabernacles above all others, had rather be there one day, than a thousand in any other tents, Psal. 84.1, 2.10. and saith Psal. 86.8. There is none like thee; No ways like thy ways, etc.  
Sixthly, A true, full persuasion, makes thee exceedingly fond, of, and longing, and labouring after these ways of Zion! 
6 It makes thee long after them.  O! how dost thou thirst to be in them, Psal. 84, 2. Psal, 63.1.2. and enjoy the benefit of them! Psal. 42.2. Cant. 8.1. Cant. 7.10, 11. Rev. 22.20. and though he that believes, makes not haste, as before, yet in this sense he hath fullest persuasions, and most faith makes most haste of all; and cannot but make haste (but regularly.)  
Seventhly, True and full persuasion makes thee very confident (but with a holy confidence) and bold (but with an humble boldness) having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever, 
7 Makes thee bold with humility.  therefore in Heb. 10.22. Heb. 4.16. Eph. 3.12. It is not a saucy, impudent boldness, which strangers that intrude may have (and carry a boldness, 
Sim.  whilst their hearts tell them they go beyond good manners) but this is a sweet, humble, and friendly familiar boldness upon invitation, and calls from Christ, grounded upon God's free love warranted by the word (not swelling at all with selfe-confidence or conceit, but alleging merely love and grace from above; such a confidence in Christ makes them humbly bold, and ready to approach his Court and Sanctuary (audaces sunt promptiores.)  
Eighthly, This full persuasion puts thee upon others to persuade them (by the Word and Spirit) that they may also participate with thee in this Churchway, Cant. 6.1. Mal. 3.16. 
8 Puts thee upon inviting others, saying, come let us go up, and join.  Eph. 4.29. Col. 4.5, 6. Heb. 3.13. Thus Andrew called Peter in, and Philip Nathaniel, and Paul young Timothy and Titus, and many others. We cannot be idle to others, then especially those whom we love, those we would fain get in, Prov. 11.30. By these few notes from the true rise and effects of the true and sound persuasion, ye may examine before ye enter.  
I have been the longer on this Point, because many people run huddling on headlong in, and they scarce know how, 
The sad consequences of doubtings, and of not being fully persuaded.  nor care how, so they get in, but this may be had for a lamentation: And poor souls! what comfort can they find in this way, without faith, who stagger through unbeleef, and cannot tell (being full of doubts) whether they are right or no! alas for them! the Ordinances are nothing (to speak of) sweet to them, whilst they think to do this, or to be in this way, which it may be (they think) pleases God, and it may be it displeased him; 
Drives them into despair, and errors.  and this drives them oftentimes into despair, and always into error. This makes so many run into strange opinions and errors that run so rashly into this way of fellowship, which is the Churches Threnodia and deep sorrow at this day: O then! that men would be more careful! 
Sim.  for as the Sun (says Erasm. Roterod. in Simil.) the more directly he bears upon us with his beams, the less shadow he makes, but the more obliquely, the greater. So a wise man that understands himself, and is informed, and fully persuaded by the divine light of the word, the beams of Christ, the Son of righteousness; 
☞  the more this Son hath shined upon him, and he is satisfied with the truth, the less fancy, imagination, or foolish opinions he hath, and the less he runs into errors, but the more obliquely he enters into the Lord's way, and the less he is by this divine light (from above) informed and fully▪ persuaded, the more he runs into errors, and the longer shadows he makes.  
But to conclude, I beseech ye beware! O beware! how ye enter into this way of worship! 
They meet with a cu●se,  let serious and due consideration be had that ye come in due order, otherwise ye will meet with a breach instead of a blessing, 1 Chron. 15.23. and this Church-state instead of Peniel may be called Perez-uzza, 
And are not welcome, but provoke the Lord.  or Perez-nephesh, i. e. the breach of thy soul; so see Mat 22.12, 13. what befell the friend that came in, and not in a right order. Besides the Lord doth not make them welcome, Mal. 1.10. for they are a provocation to him in Numb. 14.11. Psal. 78.21, 22. and the Ordinances of Christ are not so effectual to them, Heb. 4.12, 13. this want of faith, and full persuasion that they are in the Lord's way, 
Hinder the energy of Ordinances, and obscure the excellency of the way.  in Christ's Gospel Church-state, doing the Lords will, doth enervate, enfeeble, and deforce the efficacy and excellency, virtue and operation and spiritual advantages which believers find in it, As thou hast believed so be it, Matth. 8.13. and chap. 9.29. See Mark. 6.5, 6. one such a doubting member, doth much mischief in a Church, and is a great hindrance to it. But, dear friends, if ye have faith, and doubt not, Mat. 21.21. and are but fully persuaded in your souls, that this is the way of Christ you are entering into, then welcome, expect great blessings and mighty works, and energy in the midst of you, Eph. 1.19.   

CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish. Those that are thus satisfied, and fully persuaded, as before, must by a voluntary consent unite, and knit together in one body.  
THis comes in order next, of which in the former Book, Chap. 11. and 13. you may read at large: but let this be brought into the balance of the Sanctuary too; and let every soul see to it, 
Expos.  how he enters into this way of Fellowship, 
The Lord draws with his arms, the Spirit his right hand, and word his left.  that it be by a voluntary and free●motion without a coaction. No earthly power can compel a man into this Church of Christ; for the Father must draw him, Joh. 6.44. that is, with his spiritual arms, the Word and the Spirit, which are the Lords hands, and his two arms reached out all the day long, Rom. 10.21. None are to be constrained into this communion, unless it be by the Word and the Spirit; thus the Lord is said to add to the Church, Act. 2.47. and by his power makes them a willing people, Psal. 100.3. and so Cant. 6.12. when the will is set upon the Chariots, or wheels, a man must needs run, Cant. 1.3. hence a man is oftentimes said to be according to his will (a volunteer or not) which is as the great Wheel, that sets all others a going.  
Now it should necessarily follow, that such as are fully persuaded, as before, must become voluntary, and freely assent to what they are so persuaded of, persuasio importat assensum intellectus ad id quod creditur, before they enter into it, or act in it, 
Men must come in voluntarily. Proved▪ by several considerations, as  which we offer proof for under several considerations, whence the reasons are raised to ratify this truth. As  
First (A principio agente) from the principle that moves them and makes them a willing people, which is either (in see, or extra se) a natural principle which produces natural effects, and natural actions, 
1 From the powerful principles which carries them extra se.  and natural motions, from natural reasons for natural ends; or else a principle above nature, that is a principle of grace, which produces acts of grace flowing from divine reason for divine ends: and such a kind of voluntariness I speak of here, as from such a principle which carries the soul on through a thousand difficulties and dangers; though it cost never so much, though flesh and blood, and world and devils be all against it, 
Vide Fencer's Alarm.  yet he will do it, because he is carried on by an high and holier, and more Godlike principle and power; thus the Spirit is said to be willing, Mat. 26.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free with alacrity and readiness to run, Psal. 119.32. Gal. 5.7. thus Luke 15.18. I will arise, and I will go to my Father; I will, come what will come; come death, come life; come temptations, come troubles, come all that can come, yet, I will home to my father's house, there is bread enough, and I will no longer be starved with husks, among a swinish multitude; no, but I will arise, and run into the Lord's house; thus to will (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is present with me, says Paul, that is, Chapter 2. an efficacious will, 
Rom. 7.  which takes in both the principle, and the act. O then! the heart is hurried away indeed upon the Chariots of a most noble people, Cant. 6.11. with strong and lusty flaming affections and desires! I will go in the Lord's way, I will get out of this bondage! this Babylon! this Cage of unclean birds! I will not have the Cage-door shut! I will be set at liberty! though the flesh be never so violent, though my friends nothing but frown on me, though all the devils of Hell rage, yet I will be gone for Zion, and get into those assemblies, etc.  
This may serve for a reason, why this voluntary consent is so reason 1 requisite, viz. because it is a living principle which produces such gracious effects: And this is the act of a perfect heart, 1 Chron. 28.9. Serve him with a perfect heart and willing mind, 
Because this principle is absolutely necessary in all that would be Church members, which makes them willing.  they come otherwise without hearts, Psal. 119.145. dead to duty, and heavily forward; but when men are made willing, as before, they have a principle of agency, and need no constraint at all, 1 Pet. 5.2. not by constraint, but willingly. O then, a man is in motion indeed, and will do the will of God, and go into the way of God though no body else of his friends, or family will do it, nay though he be hated of all his neighbours, and acquaintance for it, and have no thanks at all among men by it, 
Expos.  but he being carried on by a divine principle (extra se) considers not what he suffers, as what he seeks, which is abundantly above himself, therefore.  
Secondly, Consider that (omne agens seu motum agat moveatur propter finem, 
Second consideration▪ From the end which suit▪ with the principles.  every man who is moved (as before) by the abovesaid principle in the day of his power whereby he is become a cordial Volunteer) I say that every such a willing man proposes to himself some end that suits his principle, a divine end for his divine principle, but a carnal principle seeks a carnal end; for always observe the end, to which the principle carries, is evermore of the same make and nature, with the principle, be it good or bad, spiritual or carnal; 
Voluntas su● natura vult finem.  if the principle by which he is moved be above himself, than the end for which he is moved, is above himself; see but in a stone which you throw up to hit such a mark with, the up-motion of the stone is by a power which is not in it, 
Sim.  it flies upward by a principle (extra se) and a power seated in the man that throws it, and therefore the up-mark of the upward motion is the end (extra se) which is appointed by him that throws it, and according to that principle that appoints it; but in the falling down of the said stone again, this downward motion is by a principle of its own (in see) and seeks its own Centre, viz. the earth, which is the end answerable to the principle.  
Now I say, it is not enough for a man to move, but to move to some end. (Non solum ut moveantur, sed ut moveantur in finem) What is the end of those things whereof ye are now ashamed, 
1 Pet. 4.17. Heb. 6 8. Ph●l. 3.19.  saith the Apostle, Rom. 6.21. the end of those things is death, but the end of holiness is everlasting life. Destructive principles have destructive ends, but saving principles saving ends; wherefore the Apostle would have us look to the end. 
Requiritur cognitio finis aliqualis, the end must be known.  We have used to say, every one knows his beginning, but not his end. Yet in this sense, I say, men may know their end if they know their principles. And now I am upon it, I must press the knowledge of the end, 
Sim.  at well as the motion to the end, lest ye bring but the sacrifice of fools, Eccles. 1. a wise man sets the end of his motion or action ever before him, both before he begins, and when he hath begun, and as he is proceeding. Every one who is wise in Christ (and would fain be in the ways of Christ) who is carried to Zion-ward by such a principle as before, hath a certain knowledge of the end which he purposes, promises, and proposes to himself, and he hath not only his principles to move, 
In alio a quo ei imprimitur principium suae motionis i● finem.  but to move for that end proposed; as if it be for the honour and glory of God, to set forth his praises, as a peculiar one called thereto, 1 Pet. 2.9. But he that hath no knowledge of the end, though he hath in him a principle of motion or action, yet the principle, which moves or acts him for such or such an end, is not in him, but in another, (as was shown before in the simile of the stone) by whom he is said to be moved for such an end.  
Now I say, a Saint who is moved by the Spirit, hath spiritual ends, and by a principle from above hath ends from above, glorious, divine ends above himself; but a natural principle hath natural ends; and so such as are carried on into these assemblies of Zion by carnal principles, come always in for carnal ends.  
reason 2 Now this is another reason why such as would be Church-members must be volunteers, 
Because a volunteer hath the end for which he moves before him.  and carried on by divine principles into these divine ways, that is to say, for divine ends. Now when a man knows the end to be according to his desire, and suitable to the principle by which he moves to that special end, than he is become in a special manner voluntary in his motions, and into means conducing to that end; and to say something more, 

Res quae est ratio finis & ratio finis.  
Second consideration is from the rule of the will.   he sets before him, not only what is the end, but also why it is the end that he seeks after, and centres toward; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my Motto. And consider  
Thirdly (Regula voluntatis) the Rule, according to which the will is moved, and the heart is carried and continued: for every (principium ad cer●um finem) principle putting forth to some end, 
Sim.  hath some kind of order or other in his motion to that end; now (debitus ordo ad finem secundum aliquam regulam mensuratur) the will without a Rule, 
Which is twofold.  is like an unbroken colt without a curb, kicking and flinging, and running any way at random, without order or equity. In all things which are done by the will, there should be a Rule, and this Rule is either humane reason, which is homogenean, and most nigh the will and mind of man (this is regula proxima, say the Schoolmen) or else it is divine Reason, the Wisdom and Word of God, the eternal Law of God, which is the supreme, and primary rule of the will (Regula suprema) which some call Heterogenean to it. 
The Rule which certifies, is divine Reason.  Now such men as move obliquely, and crossly to this Rule, walk disorderly and sinfully, and from such withdraw thyself (ab hac rectitudine obliquatur) as 2 Thess. 3.6, 7.11. for every good action and motion agrees with the Law of God, the commands of Christ, which are their Rule; Now as many as walk according to this rule, peace be on them, Gal. 6.16. and let us all walk by the same rule, Phil. 3.15, 16. 
Expos.  By this Divine reason and rule are the wills of all that are made willing to be ordered, and fitted and directed into this way. Thus Christ sits and rules (by his Law) upon his Throne in the Temple, Zach. 6.13. Mat. 2.6.  
Now this serves for another Reason why we should voluntarily come in, because those have this rule to order their steps, reason 3 and direct them into these ways of holiness. 
Volunteers have this.  Now the order according to the Rule of Christ, viz. the word of God, whereby the will is brought into obedience, is,  
First, By inclining the will to the ways of God; 
Rules to order their will how.  so Psal. 119.112. than you have a good mind to them, as suiting your condition, and the need you have of them; for, Omnis inclinatio is ad conveniens. 
Expos.   
Secondly, The Intentions and Purposes of the will follow, which you read of Heb. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intents of the heart, which word takes in both the cause, and the effect: 
Propositum est actus voluntatis deliberata, etc.  1 The cause, that is, the faculty of conceiving: And 2 The effect, that is the things conceived, viz. the purposes and intentions. Thus Daniel purposed in his heart, Dan. 1.8. and Paul purposed in the Spirit, Act. 19.21. Rom. 1.13. this is the act of a deliberate will spontaneously, and freely carried out (after inclination) into resolution and determination. This made Paul determine to know nothing save Christ, and him crucified, 1 Cor. 2.2. so eager he was after Christ alone, nothing else would serve his turn, but all else is as dross and dirt to him; because the intentions of his will, heart and all, were after Christ.  
Thirdly, Then the will comes to turn aside from all other vain and false ways, Psal. 119.113. Psal. 119.101. And  
Fourthly, To make absolute choice of the way of God above all, 
☞  Psal. 119.30. so Isa. 56.4. this election is the proper effect of a freewill, or will set at liberty, whereby a man picks and culls out one way (that is the way of God) to walk in (aliis recusatis) letting all others alone. Now to this free election or choice which the will makes, two things concur.  

Two Things must be,  1 Knowledge (ex parte cognitivae virtutis, etc.) whereby a man must discern a difference between that way which his will most affects, 
1 Knowledge.  inclines to, resolves upon, and makes choice of, and other ways; and must know wherein this way that he chooses to walk in excels all others, and is to be preferred and chosen.  

2▪ Desire.  2 Desire (ex parte appetitivae) whereby is requisite that he be of a sound judgement, and so as that he doth most ardently desire to walk in that way which he judges by the word of God to be the way of God; thus Psal. 119.173. and this sets the soul a longing and desiring, Psal. 119.5.174. and Psal. 62.2.  
Fifthly, and lastly, than the will comes to challenge, and the heart to appropriate an interest in the way of God, 1 Pet. 1.7. O this is the way for me to walk in, and here is my Beloved to be found! Cant. 5.16. O than the soul clings close to Christ in this way! as Hezekiah did cleave unto the Lord, 2 King. 18.6. And as Ruth did cleave unto her mother, Ruth 1.14. that is whilst Orpah left her, 
☞  and went from her; Ruth would not leave her. Verse. 16. Entreat me not to do it, saith she, for where thou goest, I will go, and where thou livest, I will live, and where thou diest, I will die; and thy God shall be my God, and thy people, my people, nothing shall hinder it. Oh! so to cleave close to Christ whilst others (Orpahs) fall from him! and to continue in his way, and worship when others contemn it, and fall away from it! this is a sign his way is endeared to you indeed, and that you prise him, and his way indeed, to make his God your God, and to make his people yours, his ways yours, to live where he lives, & c! O when no discouragement can daunt ye, or drive you to decline the truth, or way of Christ! no not all the world that can stir you thence, this is sweet indeed; than you say with David, I have stuck to thy testimonies, Psal. 119.31. O then! then! how precious are all the Promises, Providences, Ordinances, Privileges which you enjoy, by virtue of a right, and propriety you have to them!  
And thus the will is ordered by the Rule, and carried on by divine reason into the Temple of the Lord to worship there. Now every voluntary action or motion is good or bad, according to the recourse that it hath to this order taken from Divine reason.  
Fourthly, Furthermore, let us set before us the (objectum voluntatis) object of will, so fitted, as before, 
Fourth consideration is, From the object of the will which is good.  which is (bonum apprehensum) something that is desirable (at least so apprehended to be) which moves the will and affection (bonum omnia appetunt) say the Philosophers, Tho. Aq. Ethic. lib. 1. Tom. 5.) some good or other that is conceived to be proper and convenient to the Principle which moves the Will, every man desires, and looks upon, and makes his object in his voluntary motions into the house of the Lord. Who will show us any good? Psal. 4.6. is every one's question; therefore what is good in the understanding (nonex veritate rei) is said to be the proper object of the will. A moral principle looks on a moral good; a natural on a natural good; 
Good differs how?  a civil on a civil good, a spiritual on a spiritual good; we do not say things right or wrong true or false, for they are as they are in the mind (objecta intellectus) but things apprehended good in agreement with the moving principle, Mat. 7.11. in that verse, there is a different good according to the principle that moves them, 
Expos.  either natural or spiritual: And hence it is that the appetitive faculties of the soul, or the longing affections are distinguished according to the apprehensive faculties of the soul; for the more thou apprehendest this way to be for thy good, 
☜  or this thing to be for thy good, the more thou desirest it, and willest it with longings; 
Nam appetibile non movet appetitum nisi in quantum est apprehensum.  but the less thou seest it to be for thy good, the less are thy affections towards it; for though a thing be most excellently good and desirable, yet it moves the affections and will no further, than it is apprehended so to be. Prov. 19.8. He that keepeth understanding shall find good. David doth most earnestly desire to dwell with the Lord, and to draw nigh to him, because he apprehended it to be good for him so to do, Psal. 73.28 So it is good for us to be here, Mat. 17.4. therefore Lord let us build Tabernacles.  
Now this is another Reason, why men should come voluntary into Church fellowship, because of the good, the universal reason 4 good, the spiritual good, and heavenly advantages to be had hereby, 
Because of the good in this way of Christ.  and such as are suitable to the principles by which we are to be made a willing people. What makes men so desirous of eating? but the meat that is (or is to be) and so is in their apprehension) set before them to be good? what makes men run in a race, as if they were mad, but the rewards which they set before them? 
Sim.  And why do the Apostles so press the practice of Christ's commands, but because of the good which is set before us? Tit. 3.8. Heb. 13.9. Now if (bonum universale, which is originale) an universal good (i. e. a good for all times, in all conditions, 
The universal good (that is God) moves the will most.  in all places, upon all occasions, etc.) if such a good be thy object, and draws thee as the Loadstone, doubtless God alone is this good, Mat. 19 16.17. and then he alone (his love which is better than wine, his presence which is better than life) can fill thy Will, and sufficiently move it, as the only able and effectual object. No one good like unto this can move the will, and make thee a complete and thorough Volunteer; when Moses prayed to see his glory, Exod. 33.18. he said Verse 19 and I will make all my good to pass before thee. But consider,  

Fif●h consideration from the operation of the will.  Fifthly, The operation of the will, (which is velle bonum) what is it else but a strong and undeniable inclination, and resolution of the person willing into the thing willed, or into the object of the will?  
Now from this sweet working of the will into the thing reason 5 willed, or into God, this universal good, another Reason might be taken to confirm this truth, That those who would enter into Christ's Churchway must come by a voluntary consent, 
Because such labour most sweetly for the good.  being earnestly carried out into God this universal good, which is that they run for. Hence saith Aug. de dono persever. C. 13. Nos volumus, sed Deus operatur in nobis & velle, 
Austin.  nos operamur, sed Deus operatur in nobis, & operari, etc. We will indeed, 
God is in us the principle, to us the object, and the end of all.  but it is God that works in us that will also, both to will and to do, saith the Apostle; we work, but it is God who worketh in us that working of good also. He is in us the principle, to us the object, and for us the end of all, Eph. 4.6. Consider,  
Sixthly, The Instruments which propound and offer this object to the will, 
Sixth consideration from the instrumental causes of this voluntariness.  and the means by which the man is persuaded, and prevailed with to be free and spontaneous, and voluntary to enter into this way of Christ, or Gospel-order, which are the Word and the Spirit.  
First, The outward instrument is his Word, this is the Sword of Christ's Kingdom to conquer with, 
1 The word Christ's sword and Sceptre.  and his Sceptre to govern by. So Act. 2.41. All that were received into the Church, gladly received the word, as Ainsworth observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, willingly, 
Expos.  and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they embraced it (cum approbationes) with welcome, 
Ainsworth.  joyfully with hearty entertainment, as to the dearest friend, or best guest that could come; now such as received the Gospel so, were made members of the Church▪ The Church did all according to Christ's word, and Gospel, whether in binding or losing, taking in, or casting out, still the Statute-book, Christ's Word and Gospel was by them in all. So that nothing was to be done by the Decrees, Laws, or Canons of men, or by their Votes and Orders in Classical, Provincial, or National Assemblies; no, no such thing was heard of; nor yet were any cuffed in, or staved in by Magistrates powers. 
Mr. Dell.  I am of Mr. Dells judgement in His way of peace, Psal. 63.64. etc. who says, Who so ever affirms that the Laws, Decrees, or Canons of men, Rabbis, Bishops, Assemblies, or Counsels, are fitter and better to order the Church by, 
Luther.  than the pure and naked word of the Gospel by the ministration of the Spirit, speaks in my judgement very blasphemously. Luther says (in Epist. ad Carolum Ducem Subaudiae Tom 7▪ fo●▪ 483.) Christiani eo verbo & non alio regi debent, quo Christiani (i e. liberi a peccatis) fiunt, 
Without addition of Doctor's Fathers, Counsels.  (sine additionibus conciliorum Doctorum Patrum, etc. that all Christians are to be ordered by the Word of God, the Gospel of Christ, whereby they became Christians (that is, set at liberty from sin) and this without the addition of Counsels, Doctors, Fathers, or the like; for what is it to govern and guide Christians by their Counsels, Decrees, or Words, which they may keep, and yet neither become Christians, nor continue such: Nay, many times they cease to be such by those means; 
☞  and we lose the truth for their Traditions, the Scriptures for their Scribbles; the Bible for their Babel; yea Christ for the creatures images, which the intellect hath taken up; and the doctrines of Christ, for the Devices, Decrees, and Ordinances of men.  
Moreover for such as are not yet called; suppose they be not Christians, they are not to be tampered with, or restrained by the ordinances, or traditions of men, but to be let alone, as Paul saith, Col. 2.20.22.  
Neither is the Magistrate to meddle with them by his Secular powers, 
And without the iron weapons of Secular powers. Luther.  so as to force them into the house of God; none can be compelled by iron weapons to join to a Church of Christ against their wills (as hath been largely handled in the former leaves, Chap. 11. and 13. which I shall add now little to but this) because (as Luther says in the forecited Epistle) Christians are all to be so spontaneously, only as they are persuaded by the Word of Christ, convinced, and lead by the Spirit of God, Joh. 16.8. Rom. 8. So are they by the same means to be brought in members of the Church of Christ, Quae ergo insania est spontanee bonos urgere legibus malorum? and yet there be some rough spirits abroad that spit nothing but fire and blood, and speak of nothing but imprisonments and punishments for such as are not yet convinced, enlightened, or come up to their opinion. Some imagine men must be brought in by the Magstrates sword, and that the Gospel is to be promoted and propagated by weapons, 
What Magistrates may do? and what not.  blows, and cuffs. It is true as Mr. Hooker in the third part of Church-discipline, chap. 1. asserts, That the Civil power may (as a thing Civil) require them to come under the tenders, and call of Christ (which is vox significativa) but cannot compel their consciences; and that Power is very uncivil that intermeddles with Church-matters, but Magistrates must leave the Church to follow the rule of Christ, in receiving such as have gladly received the Word; and whom the Lord hath by his Word and Spirit persuaded, and prevailed with; and so, whom the Lord adds unto the Church, and not whom men, Magistrates, or any other (by any indirect means soever) shall add. It is known to many in Dublin, that I durst not but bear testimony to this truth, 
Dublin.  though (to no little persecution of myself and others, in name and persons, as is well known to the Church-gathered, with whom I walked for the time I was there; who have also had their share of sufferings by some, 
Without any other indirect means.  and also have added their testimony to mine.) I say, although the reproof reached great persons that invited many in by indirect means (more proper for Seducers, than Saints) whether by promising expressions of preferment, or by commanding words, to such as they had power over, which were under their commands; or by going to houses to make proselytes by their power, or the like; if their purposes might be good, yet the effects were very bad, I am sure; 
Hypocrites by that means in abundance.  for hereby many Hypocrites crept in amongst us, being biased with by-ends; and who afterwards proved incendiaries, and so disturbers of our peace; they should have let the Lord alone to bring into his Church, whom he pleased; and the word alone to have persuaded them by the Spirit; and not have sought the enlargement of the Church, to get up to great numbers, 
And such are all, but the Word and Spirit.  (which men eye too much) by any other means then the Word and Spirit.  
When great men are Members of a Church, 
Caution.  that Church must have the greater care of receiving, lest any should enter or crowd in more out of love to, 
☜  or fear of those great ones▪ or out of any ends of getting a benefit, by having great men their Brethren, or the like. I say, more than out of love to the Lords Courts, and Assemblies, as being enlightened by the Word, and enlivened by the Spirit, and fully persuaded in their own hearts, that they must enter into these ways, as the ways of holiness; which the Lord hath left here for believers to walk in together; wherefore our experiences produce this Caution to others; for want of which, we have sufficiently suffered to give others warning. It was Boniface the third (that I first read of) that used his Volumus, Mandamus, Statuimus, etc. as the means of bringing in Members; 
The Power of the Word.  and ever since hath the Church wanted peace, and been persecuted, by such commanding powers; for till Antichrists time we find none Members of Christ's Church, but such as were made willing by the word and power of Christ. Christ's words are works (when his Word and Spirit go together) Psal. 33.9. He spoke, and it was done. (In verbo Christi factiva est ratio.) He said, Let there be light, and it was light; he said to the Damsel, Tabytha cumi, and she arose; he bid Lazarus come forth, 
The Word is the arm that gathers into the Fold, and makes men ●un willingly.  and he did so, John 11. there is so much virtue in his voice, (verbum Christi est expressivum & operativum) that it is called the power of God, Rom. 1.10. And the arm of the Lord, Isa. 53.1. To save, assist, deliver, draw out, and to gather into his fold: This arm does all this, and is the only outward instrument, whereby Christ does draw them in; and then they run after him, Cant. 1.3. and leave Father, Friends, and all, to follow him, and his commands, or call; they stand not disputing it, but immediately obey his call, Matth▪ 4.20, 22. and come away.  

2. The Spirit makes willing the inferior instrument.  Secondly, The inward working Instrument, is the Spirit of Christ, whose work is to convince us of the truth, John 16.8. and to lead us into the truth, Joh. 16.13. & 14.17, 26. or guide us; that is, not to drag us, whether we will or no: But it implies a willingness in us, 
Expos.  being informed by the Word, that this is the way, and that we must walk in it; that we must follow the Spirit as a guide, a skilful guide, a counselling guide, a comforting guide; that will go before us, and make way for us. 
☞  And if we be in suspense, and hang off, why then it is his work to convince us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were, by undeniable Arguments, and Reasons; and so, as that we shall not have a word to say, but that we shall heartily and willingly yield to his motions and persuasions, 
Christ's Spirit known.  and find him both a protection and direction.  

Quest.  Quest. How shall I know I have Christ's Spirit?  

Answ.  Answ. By his efficacy and power in doing his office: A painted fire will not warm, 
Sim.  nor a painted Sun give light; now by their effectual operations you know which is the true fire, and the true Sun.  
Besides, the true Sun will discover false painted suns, and the true fire will burn up the false; so will the true Spirit of Christ, discover, judge, and condemn all other false spirits; But  
Quest. How doth this Spirit of Christ convince and bring in, and then keep in the way? 
How he convinces it   
Answ. 1. Movendo, by enlightening our intellect, 
1. By enlightening.  informing our minds with his counsel and admonitions; he leads us with open eyes, Psal. 32.8. And the wiseman's eyes are in his head (Christ;) This is the first work of the Spirits illumination, Eph. 1.18. He makes us to see an amiableness in the Lords Tabernacles, above all other tents. Thus our understanding is filled with light, Col. 1.9. So, as that we see the object which moves the will and affections (that we spoke before of) to be the (attractivum bonum) the best good; and then  
2. Movendo, the Spirit inclines our hearts, 
2. By in livening.  moves our wills, and makes us resolved in this way of Christ; before the Spirit took us up, as upon Mount Pisgah; that is, by divine contemplation to behold Canaan: But now he makes us willing to enter into the way, with all our hearts full of wishes and desires, which makes us swift in motions.  
3. Removendo. This Spirit removes the remoras, 
3. By preparing the way, and making paths straight.  answers all objections, takes away all impediments, and puts us on through all difficulties whatsoever; though Satan like a roaring Lion robbed of her whelps, rage at us, and assault us with his rough Claws, and sharp temptations; though the flesh fly upon us, with full-mouth and foulmouthed language and invectives; Though the world frown on us, and threaten never to look well upon us, and friends forsake us, neighbours estranged to us, acquaintance persecute us, and all threaten to beggar us; yet, I say, the Spirit makes us to triumph over all; and carries us through all, as more than Conquerors, and thus Cant. 5.6, 7, 8. The Spouse through inward temptations, Vers. 6. When Christ had (in her eye) left her, forsaken her, nor regarding her prayers, or tears, and outward troubles, Vers. 7. Yea, when the watchmen (that should have been her friends) frowned on her; 
The Spirit carries through all calamities clearly.  yea, smote her, till they fetched blood from her, and the keepers of the wall abused her, and took away her vail, and tore it in pieces, on purpose, to put her to open shame; and to show her nakedness, before all in the streets to hoot at, after her, and to hurt her, and to make the world believe, she was an Harlot, and not a true Spouse of Christ; yet for all this, (that Ministers and Magistrates were both against her,) yet, I say, the Spirit carries her on. And thus the Psalmist says, Psal. 44.10, 11, 12, 13, 14, 15. yet 17, 18. 
Expos.  Thou makest us a byword, a reproach, a derision, a spoil to them that hate us; as the appointed for slaughter, and broken in the place of Dragons; and confusion is ever before us; and for all this, Vers. 17, 18, 20. Yet, yet have we not forgotten thee, nor dealt falsely with thee; nor is our heart turned back from thee; nor do we decline thy way; no, not yet; and why? But because the Spirit of the Lord carried them through all, thick and thin, as we use to say; and so it is here, the Spirit removes all thy rubbidge-corruption that would hinder thee, and throws down to the ground every strong hold, or imagination thou hast against this way, 2 Cor. 10.4, 5. Which before he admonished thee of, and motioned thee to; and  

4▪ By ratifying.  4. This Spirit confirms thee in it, as well as conforms thee to it; and therefore he is called the witness in thee, 1 John 5 10. 
In the way of Christ, the spirit witnesses. On his own knowledge, as a witness in a Court.  If any false witness do arise, and rail at this way of Christ, (as the thief on the Cross did revile Christ) If thou meetest with any arguments from flesh and blood against it, that would fain weaken thy faith and foundation; why yet the Spirit bears testimony within, and that upon his own knowledge, that thou art in the right way, Joh. 16.13. And this witness within, 
Sim.  and the word without, do both agree in their testimony. 
Expos.  Yea furthermore, the Spirit is called a seal, Eph. 4.30. 
The Spirit seals.  And set me as a seal upon thy heart, Cant. 8.6. That is, that I may be not only near to thee, but on thy heart, even in thee, as thine own spirit: A seal is more than a witness; for it carries the witness with it, and is not only a witnessing to us, but a work upon us, and in us, carrying the image of him that sealeth us, says Sibs in his Fountain Sealed. 
An image of God confirms. Sibs.  Now a Seal serves to confirm, and thus doth the Spirit seal instruction to us, Job 33.16. that is, confirms us in what the Word instructs and declares. Besides, 

Distinguish es betwixt true and false.  
Dr. Sibs Fountain sealed.   this Seal is for distinctions sake (as Dr. Sibs saith) to distinguish which is the Lords way and worship, from all others of men's making, 1 Tim. 2. The Lord knoweth who are his, and who are not his. This distinguishes the precious from the vile Jer. 15.19. And by this seal the Lord knows his, and the Saints know which is the Lords; For the seal sets the Lord's image on his way and worship. Moreover, a seal signifies a propriety and right to a thing, as Merchants use to seal their wares, 
Sets a propriety.  that others may not claim a right to them. So Psal. 4.3. Know, that the Lord hath set apart the righteous for himself. 
Sim.  He hath set his mark on them, in the Hebrew, 
Expos.  it is the Lord hath culled out and severed in a most excellent manner (i. e. by his Spirit) the righteous; that is in Hebrew, Chasid, the holy One, 
Thus God seals▪  Acts 13.35. full of holiness, goodness, piety, grace, to himself. And as the gracious man, so the gracious way of Christ, he hath set apart for himself, i. e. as his way, and his right. Thus every Saint sets his seal to, 
And every Saint seals by the same Spirit.  in John 3.33. who being convinced by the Spirit, as before, and now confirmed by this testimony within him (which holds against all opposers) he gives his testimonial to the truth, Deut. 32.4. and bears witness to the way of Christ, Joh. 15.26, 27. and sets to his seal, and subscribes to it, and chooses it to walk▪ to live and die in. So that they are Christ's witnesses, and do bear his testimony with the Spirit, as well as by the Spirit, Acts 5.32. It is the Spirit which assures them, as well as persuades them; whereby the will is set upon the wheel; so after the Saints believed, they were sealed, says the Apostle.  
5. This Spirit than rests on thee, 
5. By resting on thee in the way.  and on that way thus witnessed and sealed to; as the Dove did upon the Ark; yea, as the Spirit did rest and abide upon Christ, John 1.32. whereby he was known; so hereby (by the same Spirits resting on us) we are known, and the way, and worship, and Church of Christ, is known to be from above. So 1 Pet. 4.14. Happy are ye, for the Spirit of the Lord, and of glory, rests upon you. And Paul saith, The power of Christ rests upon him, 2 Cor. 12.9. The Word is, 
Sim.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as the Dove which wandered about, 
This Dove rests in the Ark, no where else.  and not found rest, nor where to set the sole of his foot: In this world iniquity doth abound, and the waters are up, and the floods are so high, that the Dove, i. e. the Spirit comes again weary and spent, into the Ark, and from thence is sent out: So that this Spirit found Christ such an Ark and rested there; 
The Church is the Ark.  and finds the Church such an Ark, and rests there, (yea, a Saint in a sense, such an Ark, and rests there;) And from thence, he is sent out (by Messengers, means of Grace, etc.) abroad and about the world, to find footing among them without; but oftentimes he returns with this tale, That the waters are too high yet. But here the Spirit rests, and by this the Church is known to be Christ's. 
The Spirit is but one in all.  We are all baptised by one Spirit, saith the Apostle, 1 Cor. 12.13. Into one Body, and made to drink into one Spirit. So Eph. 4.4. We are one Body, and have one Spirit; 
Sim.  that is, As one Soul in the Body, quickens, moves, governs, comprehends all, and every Member, so doth one Spirit in the Church every Member, Eye, Ear, Hand, Head, Foot▪ etc. It is one and the same Soul, that acts in every one, and all the Members, though in a different way; as the Eye to see with, Ear to hear with, Hand to work with, Foot to walk with, tongue to speak with, Head to plot with, etc. And so many several ways the Soul works, and yet is but one and the same; 
☞  so the Spirit works in divers ways, and sundry manners, 1 Cor. 12.4. in several Members; some to prophecy, some to teach, some to exhort, some to oversee, some to direct and rule, some to distribute, etc. Rom. 12.4, 6, 7, 8. some to one thing, some to another; and yet it is but one and the same Spirit. This one and the same Spirit rests upon every Member, and we must by this one Spirit be brought into this Body of Christ, 
The difference betwixt Hypocrites and true Church-Members, in the voluntary motions into this Church-state.  which is his Church. Thus I have done with the inward instrument of working in us, and winning upon us, to enter into Church-fellowship.  
Now in this, there is an apparent difference between Hypocrites, and true Saints, entering into this way: A true Saint is made willing and spontaneous by a principle within; but a Hypocrite, or any other man, is moved as the Automata are moved, or things of artificial motion, as Clocks, Jacks, or the like engines of ingenuity: It is some weight without that poiseth them, and puts them upon motion; 
Sim.  so something or other that is without, swayeth, and worketh, and weigheth upon the hearts of Hypocrites, to make them willing (as we said before concerning Dublin) and not an inward principle.  
But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ; 
The Spirit is Gods other arm.  which is matter for a Reason of the necessity of a voluntary cause▪ that is, because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with, and into Zion; and no other instruments or means must do it, until these hands of Jesus Christ do lead them out of their carnal, corrupt, or Antichristian condition, 
Till then on men come before called.  they have no call to come; and when they are thus called, and convinced as before, they come running by a voluntary instinct, and consent, flowing up (more fluminis, as the tide by a natural instinct, and not by compulsion) into the mountain, where the Lords house is on the top of all mountains, Isai. 2. But consider  
7. Lastly, That because the will of man is inclined, and reason 7 carried on into the way of Christ (as we said before) (ab interiori principio) by an inward instinct and principle, 
Violence is repugnant to voluntariness.  and all kind of coaction, or violent compulsion comes from without, (ab exteriori principio) therefore it is a high absurdity, a groundless and irregular opinion, and positively repugnant even to the principles of one spiritualised, and made willing by the power of Christ, to call for compulsive powers, to promote the ways of Christ, or to bring in any man that way, seeing (violentia directe opponitur voluntario, & violentia causat involuntarium) he must be a volunteer. And this will serve as the seventh Reason, to ratify this truth, That men must not be compelled, but come in voluntarily; for violence is inconsistent with the will.  
Thus under several considerations hath this point been offered for a voluntariness, to be wrought in us by the power of Christ, before we venture or enter into his Churchway. Now a man may be said to be voluntary two ways; 
How voluntarily.  directly or indirectly.  
1. Directly. Then the will is the agent of his willingliness, (having an inward principle, 
1. Directe. ) even as the fire (having the principle of heat) is the agent of heat in the water. 
Sim.  But such a one as is  

2. Indirecte.  2. Indirectly voluntary, is made so by some outward means, promises, or threatenings; hopes or fears, or the like; and such a one will be a dangerous, doubting, and disturbing Member.  
But such men and women as are directly voluntary, by the means I have mentioned in this Chapter, may come with welcome: For they are called and invited, and if there be first a willing mind (saith the Apostle) you are accepted, 2 Cor. 8.12. 
Virtus no lentium nulla est, Trap in loc.  For Christ will enjoy (says one) his Spouses love and person by a willing contract, and not by a ravishment; He is none of them, he will have the heart, to consent with all the heart. O then! let us say with the Apostle, The love of Christ constraineth us; and with Job 32.18. The Spirit constraineth us. These are the best and sweetest compulsive powers. But thus for this Chapter.   

CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full persuasion and voluntary motion, and concurrence, comes in the communion of Saints, by an orderly uniting and embodying together in a solemn order, suitable to the solemnity of the Ordinance, and that in some public place.  
MAny there be that in the time of the Church's tranquillity will intrude, 
Many Intruders.  and pretend willingness with the Lords people to go about the Lords work, and build; especially when earthly powers and Rulers look kindly upon us, and allow us our liberty to go and build, and when they as Patrons, and protecting Fathers, prove favourers and abetters of what we are about. But let us have a care! and say with Zerubbabel, and the rest of the Fathers of Israel, Ezra 4.2, 3. 
Caution.  It is not for you and us (jointly) to build an house unto our God, you have nothing to do with us, but we ourselves together will build it, unto the Lord God of Israel. Remember that we are a people that must be separate, the clean from the unclean, the holy from the profane, and by one free consent (being fully convinced) concur together in this work of the Lord without the unclean hands or help● of them without, who are adversaries to Zion. Now because our Ruler is the God of order, 
Order in the Church. 1 Cor. 14.33.  and not of confusion, he would have all things done in decency, and in order, 1 Cor. 14.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is (compositis moribus) fitly for use and ornament to the Church, 
Expos.  which is a rule (says one) of great request and inquest, 
Trap in lo●.  both for real and ritual decency which is to be observed, 
Ordinationes in ecclesia faciendae.  and is of much concernment. And for this Colosse was so largely commended, Col. 2.5. and Christ himself (our sweet Master) intimates so much in setting down the people on the grass, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 14.18. and 15. and feeding them, rank by rank (as it were) as they sat. So his Churches are called beds of spices, Cant. 6.2. that is, as beds and borders orderly set out, to s●ew us what delight he hath to live in an orderly and well set out society. Order is God's Ordinance; Now to make up this order, some things are extraessential, 
Ordo formae, Et materiae.  and left to liberty according to what is requisite to the constitution and condition of the Church; and other things are essential, and positively relate as well to the being, as well-being of the Church (ita ordo dicitur respectu principii) and may by no means be omitted; but of this latter we have been large before; 
Ritual order and decency.  and for the former, respecting ritual decency and order, we must grant that men must not be tied to such things as of necessity, but they are left free, whether to observe them, or change them, as often as there is cause for the use and excellency of the Church.  
I could not omit to premise thus much before I proceed, and shall say with Luther, What if any one Church will not imitate another in things indifferent and doubtful, outward and circumstantial, 
Left to liberty  ritual and formal? Yet what need is there of compulsion by Powers, Decrees, of Counsels, or the like; which are presently converted into snares and laws; and as he saith to the Church at Wittembergs (about the form of celebrating the Supper) in quibus omnibus cavendum, 
Luther.  ne legem ex libertate faciamus, etc. Be sure that our liberty be not made a Law by men, and a snare to souls; such a warning I will give the Reader ere I go on, that he confine not his light, opinion, judgement, or persuasion to mine here (or any other man's) in those things which are left to liberty; I am not about establishing a set Form of Discipline, or making a Directory as necessary for others to walk by, or to ensnare any souls, 
☞  or trouble any consciences, but to set before you (as is given me from above, and that by measure) the pattern of God's house; 
Caution.  and as for this Form of embodying together by a solemn order, 
This is no s●● form.  which I am now treating of in this Chapter (as we have promised else where) you have our experiences of it, and proofs for it, and may follow it, if you please (it being in our judgement the most orderly, and heavenly manner we have met with, and most Scriptural and consonant to rule both of Reason and Religion.) Now premising thus much, and promising this more, that I shall heartily embrace, and willingly give way to the unction from on high in better teachings about this order, and be ready to receive from any, whatsoever shall be offered as more useful and profitable in this form of uniting; I shall proceed.  
In order to a communion of Saints in a Gospel-Church-state, 
1 Christians meet together often fi●st, and why?  those who are godly, do often meet together; as in Mal. 3.16.17. when all that feared the Lord, and thought on his name (and his worship) conferred often together; and this is a duty deeply incumbent to the Saints to do so first of all, and to speak often together, to pray together, to make mention of the Lord, with savoury speeches tending to edification, Eph. 4.29. and 5.3, 4. Heb. 3.13. Judas 20. Act. 18.23. and this as often as there is an opportunity; and than you shall find, 
To prepare for the work.  Mal. 3.17. after this the Lord promises to set upon gathering his people; then, saith the Lord will I make up my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium, 
Expos.  my jewels picked out, and bind them up together: And this day wherein I will do this, shall be a day of distinction and separation betwixt the precious and the vile, the sheep and the goats; the righteous and the wicked, and then Verse 18. shall ye discern between him that serveth God, and him that serveth him not. Now I say, in order to this, the people of God must first meet, and that often together, to try, and have knowledge, and experience of one another, to inquire after one another, and all together, by their joint prayers, and offerings to contribute their best towards the building up of this Tabernacle. Then let all vain communication be kept out, Eph. 5.4. and let your words be savoury and seasoned with that salt of the word (that hath not lost its savour) and be ready to answer any objection, or question that shall be made, Col. 4.6. exhorting and provoking one another to duty, Heb. 3.13. and 10.24, 25. and declaring to one another their clear satisfaction and full persuasion of the way of Christ, and their manifesting of longing fond affections for these Courts of the Lord, and to be in his amiable Tabernacles, Psal. 84.1, 2. saying one to another, Come, let us go up to this mountain of the Lord, the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths, Isa. 2.2, 3. and ask the way to Zion with your faces thitherward, 
Saints not tied to one Church.  saying, Come, and let us join ourselves unto the Lord, etc. Now this is preparatory to the work of embodying which follows, and yet these godly are left to liberty to join in what society seems best to them, and are not tied to one place, therefore did the Apostles gather people together in several Cities where they dwelled, and so established many Churches in one County, (as the seven Churches in the lesser Asia, Rev. 1.4.10.) the Churches of Galatia, Syria, and Cilicia, 1 Cor. 16.1. Act. 15.41. Corinth, and yet Cenchrea, Rom. 16.1. (in the Suburbs of Corinth) that the Saints might enter where was most convenient.  
After this, Those that are clearly convinced of the order, and well satisfied with the work itself, 
And secondly, ●o give up their names together.  and one with another (as before) being affectionately desirous to walk together in this way, and having agreed it▪ Amos 3.3. they do write and give up their names together for that purpose which they propose (as being the best way to intimate their desires, and seeming most to be in practice in former times, Act. 1.15. Nehem. 7.5.38. which thing they do to one whom they appoint to receive them, 
3 Keep days of humiliation & prayer.  and to call them, as occasion serves. In the mean time they most unanimously desire, and appoint a solemn day of humiliation (or more) to be set apart, 

Which habent quatuor.  

1 Invocationem Dei.  
2 Commemorationem beneficii Dei.  
3 Petitionem  
4 Et obs●●rationem.   
All which must be 

1 In elevatione mentis ad Deum &—  
2 Fiducia impetrandi.     and to seek the Lords presence, and his promises of direction and guidance in so great a duty, which else they dare not undertake, Isa. 58.11. Jo. 14.26. and 15.26. and 16.13. on which day they lie low before the Lord, and lick the dust, Nehem. 1.11. and Nehem. 9.1, 2. 2 Chron. 30.18, 19, 20. Act. 14.23. this they do by themselves separate from others, Nehem. 9.2. and it is usually a most humbling heart-breaking day, whilst they come before the Lord with fear and trembling, wondering at his love to pitch upon them for so great a mercy, to pick them out and leave so many behind, to visit them with light, and refresh from on high, Act. 3. Oh! how doth a thousand of these considerations melt them before the Lord! and yet make them with tears to lay hold on all the promises made to them in this case, and pressing him with Moses, Exod. 33.15.16. to be with them, and to go before them in this work, for wherein say they shall it be known that we and thy (despised) people have found grace in thy sight; is it not in that thou art with us, and goest with us, and guidest us? By this, shall we (Lord) and thy people be separated and know from all the other people (without) that are round about us: Therefore say they▪ For Zions' sake we will not hold our peace, nor give thee rest, till thy righteousness go before us as brightness, and salvation be in the midst of us as a lamp that burneth, Isa. 62.1.7. and till thou hast made us a praise in the earth, and we be called the holy people, the redeemed of the Lord, Hephzibah, and Beulah, Verse 4. and 12. We will not go up (say they to the Lord) without thy presence with us; if thy presence go not with us, carry us not up hence, etc. This, or these days thus holily, solemnly, and spiritually spent, the people look like the new mown grass (or tender springs) that hath the Sun shining upon it after a shower. O then, what a humble holy fr●me of spirit may we find amongst them! what Angellike looks? sweet words, Christian carriages are there then? O how they bless the Lord with much alacrity and life for the returns made upon their spirits! that the Lord is with them, and will guide them by his own presence, and they give in an account to one another (before they part) of their confidence and comforts which they find within, being fully persuaded the Lord will be with them, and calling for the time to be appointed when they shall make a Church-body and unite; having nothing to obstruct, 
And unity.  but the work of the Lord lying plain before them, they set apart the day for that duty, and (if any be nigh) they send and seek out for the assistance of some other Church, as it were to join with them, and bear testimony to them upon that day; and at the parting at the end of the day and duty, will give to them the right hand of fellowship as a Symbol of love, and of approbation (as Pareus hath it in the Margin, lib. 2. p. 161. Intimae conjunctionis symbolum, non authoritatis) of friendship and familiarity, not of Lordship and authority. But as Beza says, Porrexerunt manum, quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis; So says Paul, Gal. 2. when James and Cephas, and John perceived the grace that was given me, they gave unto me and Barnabas the right hand of fellowship, (vide Expositors and Septuagint in Gal. 2.) so that it will be very comely, and an argument of their love, and goodliking, but it is not necessary; wherefore to proceed.  

4 The day they are embodied.  The day appointed being brought in now as upon the shoulders of the Saints to be united together, I mean by the daily prayers and preparations for this great and weighty work; they judge it (for the reasons which follow) to be most expedient, and more to the honour of Jesus Christ, and more to the convincing of them without, on this day (however) to appear in public (unless there be persecution) I mean in such a place where any that will may come to hear, 
They appear in public.  and carry away what they can. This day is begun and kept on for some hours with the prayers of the faithful, as Act. 8.15. as John and Peter began it in Samaria; and for the same effect, viz. that the Holy Ghost might fall upon them this day, 
Powerful in prayer.  and rest on them. They pray not in a sleight, overly formal way, but with an holy violence, to beset, and to take heaven by force, and bounce hard, with the greatest might for the greatest mercy, and with an united lively power for the large pourings out of the unction from on high upon them, 
Nehem. 9.1, 2.  Act. 1.14. even until the room, or house is ready to shake again. But after this; there is some preparatory Sermon, or speech made (by one that is able, and appointed thereto) full of exhortation, as Act. 11.23. Barnabas bid them with purpose of heart to cleave unto the Lord, and as in Nehem. 8 1. etc. the book of the Law was brought out and read in a most religious manner to all that could hear, both men and women, and all the people's ears were attentive. V. 2, 3. which Ezra opened in a Pulpit of wood where he stood for that purpose, v. 4.5. And then blessed the Lord, and all the people, said, Amen, Amen, lifting up their hands. Verse 6. and besides Ezra, 
Exhortations.  Joshua also, and Bani, and Sherebiah, Jamin, and others, etc. Vers. 7.8. read in the book in the Law of God distinctly, and gave the sense, and caused the people to understand. So I say, it is fit that the book of Christ's Law be at that time read openly, unto which he who preaches and exhorts, is principally appointed in a Pulpit of wood in the public place, or elsewhere, which is as convenient for all peoples, men and women, 
Order of Christ op●ned and proved.  that will come of all sorts to hear: For then the rules that the Church is gathered by, the grounds upon which they embody together, and the Gospel-order and fellowship of Saints according to Christ's Law, are all laid open, proved and pressed, that it may appear to all that hear and understand that they do nothing without the Law of Christ, to which the people's ears will be very attentive (as we have experienced in some places already) and such as have before (through ignorance of this Gospel-order) been enemies to it, and inveighed against it, and now came but to laugh at it, and to carry tales, and make scoffs, were (upon such a day) convinced by it, and inclined to it, enquired after it, being as it were dazzled and amazed at the beauty of it, when it came to be opened out of the Word, and to appear armed with argument of proof out of the Laws of Jesus Christ; and then they cried, Amen, Amen, unto it, (probatum est.)  
But now after this is declared to all, what they do, and why they do this which they are about to do, their Rules, Reasons, Grounds, Scriptures, 
Account of faith made.  and Proofs being produced and drawn up, as it were, into a compendium; but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do lie obvious, 
Experiences of the work of grace.  and as much as may be beyond objection: Then the next thing that follows, is the Confession of Faith, begun by him who is appointed thereunto as the ablest to lead the way hitherto; this brother besides gives an account of the work of grace upon his heart, holding out at least some of his Experiences (and such as are most useful for such an Auditory) 1 Pet. 3.15. with sweetness and humility of spirit, so as thereby others may judge him laid upon the Foundation, and be in a regenerate state, and changed from darkness into light, from death to life, from a state of nature into a state of grace, and to have indeed fellowship with the Father and the Son, 1 Joh. 1.7. But I purpose to insist upon these particulars more at large in the Chapters that follow. 
A declaration of full satisfaction from God's word.  But after this Brother hath delivered himself at large (having the more liberty, because he leads, as it were, others, and declared his clear satisfaction and undoubted persuasion to walk in the way whereinto he is now entering, as the very way of Christ appointed for believers to worship God in, & as the will of God, 
By the ablest in public.  wherein he is confident upon a Scripture and Spiritual account that he pleases God: Then follows some others of the ablest of the Brethren, (for herein care must be had in public, lest the weakness of a Brother give advantage to them without, to harden their hearts against the truth, and lest thereby Christ should suffer in his honour, and the Church in her happiness) I say, such Brethren as are ablest to speak, are appointed for that one day, being so public: And these, as Jeshua, Bani, Sherebiah, Jamin, etc. read in the Scriptures the Law of Christ distinctly; I mean, they lay down the Scriptures and grounds of their satisfaction and full persuasion to enter into this way (as that which Jesus Christ our Lawgiver hath laid out) and they declare their sense and judgements, and then proceed as the former Brother did in rendering a reason of that lively hope which is in them, by Confession of faith, Experiences of the work of Grace, and the like, declaring their cleaving to the Lord in this way with full purpose of heart.  
Thus as many as are appointed, and thought fit for that day, do go on one by one in order as they are set out, and possibly on this day but few (as eight, or ten, or more, or less) may be appointed, and in the number for the first; because the work is this day the most difficult, the most public, and must be most especially regarded, and wisely and watchfully carried on.  


In his communion of Saints▪ Chap. 17.  
Few at fi●st▪ & those that are without exception, & fittest and ablest. Dan. 2.   Besides (as Ainsworth says) the Church is small at first, a little grain of mustardseed, which is the least of all seeds, Mat. 13.32. and as Israel once was the fewest of all peoples, Deut. 77. Christ began but with two at first, and God hath promised to take them, but one of a City and two of a Tribe, Jer. 3.14. and these are the poor, despised, contemptible ones of the world too for the most part, 1 Cor. 1.26, 27, 28. and it shall be said of Zion, Psal. 87.5, 6. This, or that man was born there, so that not numbers are to be expected (or indeed to be desired) at first, 
A Covenant.  but rather to be a little stone cut without hands, and growing greater, and greater, and so a little one shall become a thousand. After they be gone thus far, some will have a formal Covenant in writing brought forth for these to subscribe, and so all others as they enter; 
Register.  but a Covenant they have taken, and engagement made before, which may be will appear sufficient when we come in the following Chapters to speak of the Covenant. But after all this is done, 
Prayer.  their names are taken together into the Register, 
And Resolution.  Nehem. 7.5. Act. 1.15. upon Record (against whom no exceptions could be made as before) and these do by prayer together give themselves up unto God, and one to another willingly, 2 Cor. 8.5. to worship the Lord, and to walk together with him as a Church, and to serve him in all his will revealed to them, as such whom the Father hath picked out for that purpose, Jo●. 4 23. 1 Pet. 2, 9 and to be helpful to one another in particular, and to the whole body in general, according to their duties mentioned in the Statute-book of Christ, which is always to lie open before their eyes.  
And to conclude this busy day, they pour out prayers and praises in such a measure▪ that as it was said of Israel, in Ezra 3.13. when the Foundation of the Temple was laid, that they could not discern the noise of the shout of joy, from the noise of weeping, both were so great: So here it may be said, 
And Praises.  the Saints are so filled with praises, and with prayers, that the noise of the one can hardly be discerned from the noise of the other. And as upon the reading of the Law in Nehem. 13.13. separation was presently practised from the mixed multitude, so that they separated from Israel all the mixed multitude; so these are now a people no more to be reckoned among the Nations without, but such as are separated from the mixed multitude. As for other Brethren, and the Sisters which are to be admitted, they do make their Confession of Faith, and (as we have heard before) declare their full satisfaction, 
The Church admits when she is alone.  and clear the work of God upon their hearts by his Spirit in private (I mean) when these people thus enchurched●together ●together are alone by themselves, separate from the mixed multitude) being now a Church in visible order. And their admission is most proper so, because the world should take no notice of their weakness in utterance or expression, or the like, whereby to upbraid them, and the truth. But this I purpose to speak to afterward; in the mean time, I, and hundreds of the godly with me must needs be much offended at the practice of some that run preposterously into a way of fellowship without any rule laid down, 
How rashly some embody.  or any Law of Christ read and opened, upon which they embody together, clearing nothing of the way first, 
Sad sign of a breach.  to give satisfaction to such as sit in darkness to it▪ but without any day of humiliation, or due preparation for this weighty work, without any solemn prayers, (and serious self-examinations) on a sudden, 
Expos.  in an hours warning or two, and in some place or other too that is unknown to any but themselves, they write down their names together, 
The most solemn O●der must accompany the most solemn Ordinance.  choose officers, and all at once, and so in an hour or two's time, make up a Body, and call themselves a Church, and then all that will be joined, must be joined to them that are thus jumbled together in darkness, and in a most undecent and undue order; but let them remember that in 1 Chron. 15.23. 
Sim.  The Lord made a breach upon them, for that they sought him not after the due order; as Dike saith, The failing in a prescribed formality (which some would think nothing, 
Dike.  and that God regards not) causes a breach upon them, instead of a blessing; so precisely strict is God to require the most solemn order too in the most solemn Ordinances, and so quicksighted a Judge he is in small prevarications in such cases. For as to go and fetch the Ark, and to inquire of God at it, was an Ordinance of God, but to neglect the solemnity of carrying it, and to carry it in a Cart hurrying, and not on their shoulders, and to neglect to sanctify themselves for that service, but to run to it hand over head, was not God's order: So also this Church-gathering, or uniting together into a Gospel Church-state is an undeniable and solemn Ordinance of God, and Law of Christ; but to do it without any seriousness, solemnity, or the like, hurrying, and rushing into it without due regard and heed, and neglecting prayers, fastings, holy conferences, and preparatory means appointed to season us, and sanctify us, and qualify us for this great duty, is doubtless a great offence to God, and I am sure none of his order. And what must we then expect? believe it, a sore blow; The Lord smote them; it proved a sad day to them at last: and if this severity was but for failing in outward order, in carrying the Ark on a Cart▪ O! then sure it will be a sad day to such as fail in that inward and spiritual order, with, and in which this great duty is to be performed, God will be sought in a good order, as well as in a good Ordinance, or else he will deny his blessing.  
But I shall perform my promise, 
Why the first day in public solemnity.  and so conclude this Chapter: there is a great deal of reason and order in it, to have the first solemn day when we are to embody and unite, performed in public, in the times of the Church's peace and safety, and that those who are judged (indeed) able to speak (without discredit to the Gospel, or the Church) should make their speeches also in public, in the bearing of all that will.  
First, Experience hath given it in as a great means to convince men of the way, such as upon that day have stepped out reason 1 of their shops, 
It is more to conviction. Vide chap. 6. p. 98. etc.  and spared an hour or two out of mere novelty; why these have heard the way so laid open before them out of Scriptures (and so proved and pressed from precepts and practice, that they have gone away with another spirit, and if not altogether, yet with Agrippa almost persuaded. now they have not such an opportunity when you do clandestinely and closely embody together: 
Christ did so  Christ went often into the Synagogues to convince the Jews, and to reprove the Scribes and Pharisees, he was sure to find them there, and he would lose no opportunity: So he disputed with the Doctors in the Temple, and put them to silence, for he would go to them where he knew they would be, seeing they would not come to him. Thus Act. 18.28. this is the eminent character of Apollo's that he mightily convinced the Jews, and that publicly, showing by Scriptures, 
Expos.  etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confuted them over and over, and quite non-plussed them, and for the greater honour to the truth and himself (as a servant to the truth) he did this publicly, saith the Text (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is▪ in the company of multitudes of them, in the midst of great Congregations he convinced them; and the Lord is said openly in a great public appearance that he shall come to convince all the ungodly of all their ungodly deeds, and of all their hard speeches, which he shall do with a vengeance; 
Judas v. 15.  and that will be more than if it were done in a corner, viz. to do it openly. So certainly this is a fit opportunity to be in public for this purpose, and to cast the net in where the most Fish meet together.  
Secondly, This would stop the wide mouths of many, and prevent the scandals which are raised by reason of secret and reason 2 close embodying together; many (and such as are godly too) be ready to censure such practices, 
It would prevent many scandals.  as if they were ashamed to be seen, as Joh. 3.19. This is their condemnation, they loved darkness rather than light, because their deeds were evil. Popish Religion was laid in darkness, 
R●x Plat.  and lives in it, unless it be under bastard lights, as candles, and such as are of men's make. Tenebri●nes Papistae male sibi conscii, 
Expos.  aeternum atri & tetri, etc. and so doth all the false. Truth is hurt, and cannot help herself, when she is kept a close prisoner and immured up; and when she is not let out to speak for herself, men are apt to take for truth what is spoken against her; therefore it is that Peter calls so upon us, 1 Pet. 2.12. to have us come abroad, and be seen among men, that by our good works, we might stop their mouths that speak against us as evil doers. This would remove many scandals which men raise, as if we were of a false faith, and all erroneous persons, and a company of Hypocrites, and Pharisees, and the like: would we but appear in public upon that day of embodying, whereby all men may hear our Creed, and the Evidences of Gods gracious works upon our hearts, and some signs of our oneness with Christ; and then the world will believe, Joh. 17.21.23.  
Thirdly, It is much for the credit of the Gospel, and for the reason 3 praise of Zion, that her beauty appears in public, and her amiable beams shine abroad. 
For the honour of the way.  Beauty loves to be seen; the Sun hath the more honour and praise, and esteem, by how much the more he shines abroad, 
Sim.  and about; and the Church is (in these days) to look forth as the morning, 
Expos.  Cant. 6.10. bright, beauteous, lightsome, and welcome (after the dark night of Antichristian ignorance, and error, which we have been so long under.) Now she is to arise in public, and to be seen by all, and in an ascending light from year to year; from one administration to another, till it be perfect day, Prov. 4.18. and high-noon, Cant. 1.7. and every year there shall be more light than in the former, Eph. 3.3, 4. Veniente perfecto evacuatur imperfectum) for it is not an evening, but a morning light, Isa. 58.8. and then follows, Fair as the Moon, in Heb. Lebanah, 
☜  shining bright, to show when she appears thus in public (as the morning) she appears in pulchritude, to the admiration of all others (as in Verse 9 before.) Thus Ezek. 16.14. Thy renown went forth among the heathen for thy beauty, etc. Clear as the Sun, 
Much honour is had by public embodying. Act. 2.24.  and terrible as an Army with Banners, i. e. then, when she appears and looks forth in public abroad, as the morning; O what a terror is she to all the enemies of truth! when they see Saints in a good array, rank, and order, to march together in one body, all armed with the Armour of God, 
Expos.  and under one Captain of their salvation, against one and the same enemy.  
This is the benefit of appearing in public, and it adds much to the name of Christ, and to the glory of the Church. See but Act. 5.13. when the Saints came forth into a public place, viz. Solomon's Porch; O what honour they had by it! in that little time, saith the Text, The people magnified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured them, and the way which they were in. Doubtless might Christians in primitive times have had their liberty, 
☜  they would always have been in public.  
Fourthly, It answers the Rule most, to appear in public reason 4 upon that day, and in that duty; 
Most consonant to Christ's Law.  It is most coming up to Christ's Commands, see Mat. 10.27. What I tell you (whether concerning Doctrine or Discipline) speak abroad in the open light, preach it on the housetops, that is, in the most patent and public places; 
Expos.  teaching them to observe whatsoever I have commanded you, Matth. 28.20. thus Wisdom sends forth her Maidens to cry and call in the open streets, and in the most public places of the City where is greatest resort, Prov. 9.3. and Christ tells his Disciples in Mark 4.22. there was not any thing kept in secret, but that it should come abroad.  
Fifthly, This public appearance would be most answer reason 5 able to Christ's practice; 
And to Christ's practice.  yea and his Apostles and Saints too in the primitive times (though then dangerous;) see what Christ saith, Joh. 18.20. I spoke openly to the world, I ever taught in the Synagogues and in the Temple, whither the Jews always resort, and in secret have I said nothing. So Act. 20.20. I kept back nothing, saith Paul, that was profitable unto you, but have showed you, and taught you publicly. Thus the Church of Ephesus was brought out into public too sometimes.  
reason 6 Sixtly, This public practice, and uniting together, is more answerable to the work itself (being a work of light) and therefore it ought to be done in light, 
To the way itself.  and openly, for veritas abscondi erubescit, Joh. 3.21. He that doth truth, cometh into the light, that his deeds may be manifest, that they are wrought of God (saith Christ, who is Light.) that is, all as from God, and for God; such are neither ashamed of their principle, 
Sim.  nor of their end, & quoad fontem & quoad finem, saith Aug. in loc. The honest Tradesman is content his Wares should be carried to the street-door from the dim shopboard. It is for Heresy to hide itself, says Hall; And for Antichristianisme, and false Wares to loath the light, they are Bats and Owls that love not to be seen. But let us walk as children of light, Eph. 5.8.11. It is said of John Frith Martyr, that when the Archbishop's man would have let him gone away, and escaped; saith he, 
Frith.  
In Fox Act. and Mon. fol. 1927.  no; If you go to Croyden, and tell the Bishop that you have lost Frith, I will follow as fast as ever I can, and tell him, I have found Frith again, and would deliver myself into his hands; for what do ye think, that I am afraid to declare my opinion before the Bishops in a manifest truth, or to come into public? no!—  
reason 7 Seventhly, I shall add one reason more to this, and that is the Encouragements which others would hereby have to join in that fellowship; 
To stir up others into the way.  for the public appearance of the Christians in Solomon's Porch, Act. 5.12. was very attractive as in V. 14. Believers were the more added to the Lord, multitudes both of men and women. So that the Church lost nothing, but got much by it, whilst Clandestine embodying discourages many, etc.  
It must needs be so, that when people come to see such an amiableness and excellency in this way of Christ above all other ways, and how the Beloved is in this Church- state the best of all beloved's, carrying away the Banner from ten thousands, and that his presence is most familiarly and ravishingly in these Gardens enclosed (and this appears to be promised and proved out of Scriptures;) I say it must needs be, that their bowels will earn after these ways, and to live in these Gardens, when they know what the way is (as when the Daughters of Zion did ask first (of Christ) what is he? Cant. 5.9. 
Expos.  And then (when they heard how he excelled) the next question is, Cant. 6.1. O, where is he? whether is be gone? etc.) So when they hear what this way is, the next question will be, O, where is it? how shall we get in? tell us, that we may seek him with thee; that we may partake of these privileges with you: And they shall say, We will go with you, for we have heard, that God is with you, Zach. 8.23.  
Many Reasons more I might add hereto, 

But see hooker's Survey of Church Discipline, 3. part. ch. 1.  
Appear the● in public.   and produce more Scriptures to confirm and strengthen this Exhortation of appearing in public upon that day especially, (said sat sapienti.) In a word, If you do these things, show thyself to the world, John 7.3. Let all men see and observe how sweetly your practice agrees with Christ's Precept, and this way with his Word; till which time, men surmise much evil of you and your opinion, and think you are without warrant, and walk by fancy, not by faith. As if a man, 
Sim.  who never saw any dance in his life, should see a company in a field (whilst he is afar off) and before he can hear any music) he thinks them mad, wonders what they mean to skip about so; but when he is come nigh, and hears the melody of the music, 
Sim.  and observes their dancing, and how they agree, both in time and order, with the tune of the musics, he than admires on the other side; changes his former thoughts and judgement of them, and now is much taken and delighted with them, and marks with much affection the agreement of the foot to the tune, and could attempt to enter in, and be one amongst them, were he but fit for it; and yet he can hardly forbear.  
So it is, that the vulgar and ordinary sort of people (such as are most strangers to this way of the Gospel) may think you mad, and wonder what you mean, 
Many wonder at this way of the Gospel, till they know it.  to separate from their Parish ways, to join in fellowship in this orderly way; till they come to see how it doth agree with the Word and Spirit; 
☜  and then they cannot but with much content observe the Order, and mind the Word, and this way together, to agree most sweetly; and then they wish to be in the number of them whose practice appears so home to the precepts and practice of Christ, and Saints in primitive times. And that this sweet order and agreement might be the more observed and asserted, I do heartily wish, for the honour of him, whom I serve, that there may be no more Chamber-embodyings, but openly to all, for the conviction of many, especially now in the time of the Church's tranquillity and liberty. And let this be done by them in due order and solemnity, 
Dublins experience teaches most of these things mentioned.  answerable to the weight of the Ordinance; and then they shall grow up in all things in Jesus Christ their head, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, shall make increase of the Body, Eph. 4.15, 16. And in whom all the building fitly framed together, shall grow up an holy Temple in the Lord, Eph. 2.21.   

CHAP. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith. The Church thus constituted, takes in Members, and of their Admission, upon clear Testimony; and without dipping, or tying to Forms or Judgements.  
THe Church thus orderly gathered and united together, do receive in Members, as Acts 2.41. & 5.13. & 9.26. Now in their Admission, we must consider, First, the Power that takes them in; and then secondly, the Persons that are taken in.  
First, The power is the Churches, not the Elders or Officers, as some would assert; 
1. The power is in the Body ●o admit Members.  to which I cannot assent, because that the Keys were given to the Church, and left with them, Mat. 16.19. John 20.23. And whom ye receive, shall be received; whom ye lose (or give liberty to) shall be loosed; and whom ye restrain, shall be restrained: The words are read in the plural number, in John 20. and in Matth. 16. spoken to Peter, as the Representative of the rest of the Disciples, and in the room of the whole Church, 
Expos.  as appears from Vers. 15. and 20. where he speaks to all; 
Proved▪  and we find the Church ever took this Power in the places before mentioned. So Acts 9.26, etc. and in Revel. 2.2. saith the Lord to the Church of Ephesus, 
Expos.  Thou tryest (or examinest) them which say, they are Apostles, and are not, and hast found them liars. Now as Perkins upon the place says, 
Mr. Perkins▪  Christ gave every one of the seven Churches (and so Ephesus as well as any other) power and authority, to take in, or keep out, or cast out obstinate sinners from partaking with them in their spiritual and special privileges, else he would not have commended them for executing this Power. Doctor Ames in his Medul. Theol. lib. 1. cap. 37. sect. 6. saith, 
Dr. Ames.  Potestas (quoad jus) pertinet ad ecclesiam illam in communi, pertinet enim ad illos ejicere, & pertinet ad illos admittere, etc. The power by right is the Churches in common, for it belongs to them to cast out, and to admit Members, etc. this is most certain. 
Mr. Fenner.  And Mr. Dudley Fenner de Sacr. Theol. l. 7. p. 277, 278. affirms, for affairs that concern the whole body, and matters of public moment, that they are to be done in the Assembly, by the authority of the whole Church; and if the people have any thing to offer, or any thing to object, or exhort, or counsel, they have their liberty; and after that, the matters are to be determined, when they have been heard to speak all they can, and have given their consent.  
Now I say, Officers have not the power to admit or exclude, 
It is nor in the, Elders to admit.  (Clave non errante,) for as Acts 15.22. It pleased the Apostles and Elders, with the whole Church, etc. The whole Church had the knowledge of it, the voting in it, and consenting to it; the Elders neither had, nor have any absolute power in themselves, and therefore can do nothing on their own heads, that concerns the whole, as hath been spoken in Cap. 8. of the first Book, and is like to be at large discussed in the third Book. The Church hath the power and authority positively seated in her; (●ui inest virtus & authoritas essentialiter & necessario,) which she may execute by herself (which is always best and safest) or by her servants that derive it from her. (Quibus inest contingenter, & accidentaliter & minus principaliter, says Dr. Whitaker de Cavil. q. 5. p. 178, 179.) Now if by her servants, as from her; 

Who are servants.  
A warning.   then let the Church be sure to set orders and limits for her officers, in the execution of their derived or borrowed power; that they may know they are but servants, and not masters, and are to be ordered by the Church, not to order the Church. For all are yours, saith the Apostle to the Church of Corinth, 
1 Cor. 3.  all, whether Paul, Apollo's, or Cephas, all yours to serve you.  
Now in this sense, we consent to a derivative power in Officers (if need be) to prepare matters for the Church's judgement; and they may make way ready for the admission of Members, as by enquiring into their lives, questioning with the persons, propounding them to the Church, and the like; but neither by taking any in, nor putting any by, nor the like; for that Power is absolutely in the Body to admit, and judge fit: Thus 
* Vix plebi persuadeo, ut tales patiantur admitti. So Epist. 11. Caeteros cumi●genti populi suffragio recipimus. And cannot admit any.  Cyprian Epistolarum, lib. 1. epist. 3. And I am much mistaken, if Master Hooker grants not as much in his Survey of Church-Discipline, Part. 3. chap. 1. but whether he does or no, that is all one to me; the thing is proved.  

2. The persons admitted, Men or Women.  2. The Persons to be admitted, or taken in, are chiefly to lie under consideration, which are men or women. Wherein (as Mr. Hooker hath it) two things are to be attended. 1. What is to be done before. 2. What in their admission.  

1. What must be done before they be admitted.  First, What is to be done before. The person (or persons) that does earnestly desire to be admitted, makes his desire known to the Elder, or some Officer or Brother, who acquaints the Church therewith; 
Their names to be taken.  then order is given to take his name into the first Record, among those that have been propounded for admission; and the person is desired to come on another day: In the mean time the Church gives order to some Officers or others, 
Strict enquiry made of them.  to inquire strictly, and to inform the Church carefully and honestly of the persons life, the uprightness of his conversation; his carriage to them without, and to them within, at home and abroad; and what report he hath among those that fear the Lord: As also to deal with the said person at some time, by conference and questions, and to gather what he can of his knowledge and acquaintance in the things of God. For the hottest Presbyterians, Mr. Rutherford himself admits of this, That they ought to be neither scandalous nor ignorant; wherefore a searching enquiry must be made of them. Now, I confess, I cannot find this work (with the New England Brethren) to be only the Elders, 
By such, whom the Church appoints thereunto.  and those that do it, to entrench upon the place of the Elders; but such as the Church appoints thereunto, have a sufficient call, and do but their duty therein. Now the day appointed being come, and nothing appears scandalous, or sufficient (to the Church) to keep him off any longer (after this sufficient time of information) he is then called in to be admitted. But some may say, before I step further; stay Sir.  
Quest. What is it you count sufficient to keep one off?  
Answ. This hath been at large discussed in the former Book, Chapter 5. But in a word, 
What is enough to keep him off of admission.  If he lives in any known sin, either in commissions of evil, or omissions of his known duty, and makes this his practice: Why, he professes himself (says Mr. Hooker) thereby, not free to submit to the Laws of Christ, nor fit to be his subject, 
Mr. Hooker.  nor to enjoy the privileges of his Kingdom; not obeying the Authority of his Sceptre. Nay, by such a sinful life (in case he had crept into the Church) he did enough to be cast out again.  
Secondly, what is to be done now in admitting them? 
2. What is done when they are to be admitted.  The Church appoints whom to speak, (who is usually the Pastor) as the mouth of the Church; and this the rather to restrin the wantonness and pride (as Mr. Hooker hath it) of some men's spirits, which are ready to impede the progress, and profit of God's ordinance in admitting Members, by ask many nice, indirect, and unprofitable questions, or the like: Now for order's sake, and the peace of the Church, when they have appointed whom to speak for the Church; the person (formerly propounded, enquired of, and now to be admitted) is called in: His name is called, and prayer made for direction from above, 
He is called into the Church.  that they might have a discerning spirit in this great work, to put the Lords difference, between holy and unholy, 
Prayer first made.  sheep and goats; and remembering promises made, as in such cases: This done, the person to be admitted doth express his earnest desire of entering; and so is to be received upon a threefold Testimony, 
Their testimony threefold  Negative and Affirmative.  
The first is, When he is propounded, and no body can object against the person propounded; 
1. Negatively. When none 〈◊〉 object.  which is desired of any that can, and upon what grounds. For Acts 9.26. though Paul assayed to join himself to the Church, yet so long as the Disciples were afraid of him, and did question him, and were in doubt of him, he was not received. Wherefore he is propounded to them all, to know who can object any thing; as Mr. Dudley Fenner said before. 
Fenner.  But further,  

2. Affirmative. First, from others.  2. Another testimony of him, is from others; who can give him a testimony upon their own knowledge; and for how long? if there be any Church-member (whose testimony is most valid) can so do, it will do well), as Rom. 16.1. Col. 4.12, 13. whose testimonies are many times writ down, and upon record, for future use, if need be. Or else, such as testify from the mouths of others; as those that the Church sent out to inquire of him, giving in their best information, and experience of the person; and this faithfully, and especially touching his unblameableness in conversation, as much as may be. But,  

Affirmative. Secondly, from himself. 1 Pet. 3.3.  3. For a further and fuller, and most satisfactory testimony; that comes from within; the person to be admitted, being desired for the Church's satisfaction, to make an account of his faith, and of the work of grace upon his heart, he does so, 
Experiences.  (as we have said before, and shall show in the next Chapters what manner of confessions are made, or experiences produced.)  
But now, if enough be not spoken to the satisfaction of all, he that hath any doubts, doth ask some question for his satisfaction; and none can deny that liberty: Now this testimony is for the most part, most sweet and useful indeed, and deserves to be registered. Some of the most special that I have met with, and written down, I shall instance in, in the Chapters following; and often times from a gracious heart, they come undeniably before they have done: Although we grant that some are very imperfect in utterance, 
If we●k in utterance, what then?  and cannot express themselves so well as others, that it may be are (most) gracious, precious Christians. Then one of these ways we take; either to get what we can from them, 
Ask them quest●ons, easy, and according to the ability of the person▪  by ask them some easy questions, and that discreetly too; and yet such as are useful for that season, and so receiving such broken and imperfect answers as they give; though they be but words dropping sweetness, and savouring of grace, yet put together, may make weight, and will signify something well-spelled.  
I remember once in Dublin, a sister (propounded to be admitted, as before) was thus quaeried with, by the Church's appointment, and answering at first very fearfully, and uncertainly; so that some were unsatisfied, and desired that she might be passed by for this present, till the next meeting, 
Leeson of Dublin admitted.  (not daring to put her by, because she was an approved godly Christian in life.) But when she heard this, she burst out into tears bitterly, before the Church, and amongst many other words, which argued a broken heart, Sir, saith she, 
Her broken (yet brokenhearted) speech.  to me then present, it was but the last Lord's day, saith she, you, preaching over the water, said, Christ called us freely, without any such qualifications first; and that he said, Joh. 6. that those that come to him, he would in no wise put by, and upon these promises I am come; the Word hath called me, and Christ hath called me, and bid me come, and I must come, without any worthiness in myself; and shall I now be put by?— With that (poor heart!) her passage was stopped with tears for a while, which drew tears from the tender hearts of divers in the Church, who observed a great deal of grace, through these weeping words; and yet her bold challenge of the promise, and of an interest in the Church (Christ's Body) upon as free account (without any formal qualifications) as she had an interest in Christ the Head, having the like call, etc. (though there might be a mistake in such an apprehension,) for qualifications are requisite in this external union that are not in the internal, we must take Christ on his terms, and the Church on hers; yet (I say) as when the Sun shines through a watery cloud, 
Sim.  so she appeared gracious and amiable in the eye of the Church, and upon debate, her love, faith, zeal, obedience, and grace, appearing to the satisfaction of all, this tender soul was received.  

Mr. Wil Fenner.  I remember Master Fenner in his Sermon called Christ's Alarm to sinners, mentions a story of Demosthenes, That when a man came and told him how a Neighbour had abused him, and beaten him, uttering it coldly and carelessly, and spoke it, as if he dreamt; Demosthenes answered the man, That he could not believe it. 
☞  No! saith the man! in a passion! do you not! why he took me thus, and held me here, and struck me thus and thus! (the man acting it now zealously, etc.) And do ye not (saith he) call this beating? will you not believe it? yes, saith Demosthenes, now I believe thee; for now thou speakest, as if it were so indeed. So many will hardly believe any to be a Christian, but such as can word it well, and speak, and act zealously; but let them take heed of grieving tender hearts, in expecting too much from them, 
Take heed none be put by for a form. Mr. Dell.  after the formal way of speaking, lest they should send any away, that keep not touch to their fancy and form. For as Dell saith, and it is true; It is a most pestilent doctrine to make things necessary that are not so; for God regards not the form, time, or circumstances of such things (as to him) but they are left to us to be used according to the wisdom and discretion of the Church, without ties upon the spirits of any. It is not the form, but the faith, nor the appearance, but the power of godliness, which we are to eye and own, and which God does eye and own. In the mean time, seeing the Church, whilst she is with men, and dwells with flesh and blood, must use some external rites (which are not absolutely necessary, by which the Church is nothing sanctified nor satisfied) and things merely of outward order and decency. 
In outward forms and rites  
Caution.  Yet let her be sure to observe these rules.  

Rules.  1. To order none of them, as of necessity, or as if they were enough to take in, or keep out any; and  
2. Let all be done in the wisdom of grace, and by the discretion and direction of the Spirit; and  
Thirdly, To do all for peace and piety's sake, for order and edification. And  
Fourthly, Let all be done in deep love, and with sweetness of spirit in meekness and humility, without rashness or roughness. These things observed, such a form as we before spoke of, will not keep a good Christian out of the Church, who is more to eye the substance than the circumstance. But of this more hereafter.  
Secondly, Or if any is to be admitted that is very unable to speak in public (I mean) in the Church, 
2 Such as are weak are sent to for their inward testimony.  as some Maids, and others that are bashful, (or the like.) Then the Church chooses out some whom she sees fit, against the next Assembly to take in private the account of Faith, the evidences of God's work of grace upon his or her heart, which they either take in writing, and bring in into the Church, or else (which is most approved) when that person is to be admitted, 
So was it at Dublin when Mrs. Amee Avery was admitted.  they do declare by word of mouth, whilst some easy questions are (notwithstanding) asked of him (or her) for the Church's satisfaction, and for the confirmation of what was before delivered in private to the brethren; and then declaring his (or her) clear satisfaction in, and full persuasion of this way of Christ, the party withdraws until it be debated; and when all consent to his admittance, and all objections and scruples are answered, and every one declares his consent to accept of him into fellowship with them by some token or other; the person is called in again, 
Receive the right hand of fellowship.  and the Pastor (most ordinarily) or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church, using a short Exhortation, and requiring some resolution (which is often done by a formal Covenant) from him to cleave close unto the Lord in this way, and to his utmost power to walk as becometh his calling, & the Faith which he professes in all the Rules of the Gospel, and under all the Laws of Jesus Christ, which are, or shall be manifested unto him; After admission, 
End with prayer for them, and praises.  as they end with prayer and praise●, so the persons or person now (newly) admitted, must be mentioned, especially to the Lord.  
If any before I go further, should ask me, why we are so strict to have a threefold testimony for all we admit; it is to keep out scandalous and ignorant persons (as much as we can) which makes us so strict; 
Why so strict to have a threefold testimony. Mr. Rutherf.  and yet we are very tender (as I told you before) of tying any to a form, or of putting any by that we can judge truly godly. Mr. Rutherford in his Right of Presbyteries, Lib. 2. pag. 296. requires, Profession to be of that nature, that it may notify to the Church that there is (indeed) saving faith in the souls of such as profess, and that they be invisible Saints who desire to join themselves members to a visible Church. Therefore it is, the Church is bound to have her eyes in her head, and in an orderly way (as Mr. Hooker saith) to inform herself (as fully as she can) of the fitness of them that she takes in, 
Mr. Hooker.  lest she break the Laws of Christ, and bring a scandal upon the order of the Gospel.  
Obj. In receiving women you will have them (that are able to do it) to make their account of Faith, and give out some experience of saving grace on their souls, and so to speak in the Church; which the Apostle forbids, 1 Cor. 14.  
Answ. Though we shall speak to that more hereafter, yet at present I answer only thus; 
Women may, and must speak in the Church.  That women are forbid to speak by way of Teaching, or Ruling in the Church, but they are not forbid to speak, when it is in obedience, and subjection to the Church (for this suits with their sexes) as in this case to give account of faith, or the like, to answer to any questions that the Church asks, or the like; But I shall answer to this at large afterward, because it is so much opposed.  
Quest. What if we be to receive a member of another Church? 
Members of other Churches taken in, and how.   
Answ. First, He must make it appear that he is so, and then  
Secondly, That he hath liberty from them to join with you, and is free from any Church-censure, and so  
Thirdly, He must have the Testimony of a Church of Christ, which will be sufficient to recommend him, unless there be any suspicion of the person; and then for the Church's satisfaction, several questions may be propounded: but be sure he hath a recommendation from the Church, or at least some Church-members, or other, as can upon their own knowledge testify for him so; 2 Cor. 8.18. The brother whose praise is through all the Churches, and so Rom. 16.1. Col. 4.13. Eph. 6.21. The Disciples were very cautious of Paul, and would not admit him, Act. 19.27. till Barnabas did bear a testimony to him, 
☜  which is very large, and so exiled the jealousies and fears that they before had of him. Thus the Church is to seek such satisfaction as suits with the rule of Christ, of all that are admitted; 
Church must take full satisfaction.  and must require (therefore) some report of the work of God in them, and of the frame of their Spirits towards him, as hath been said before; unless they be members of other Churches, recommended by a full, and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter, there be one or two grand Objections to answer.  
Object. First, But you take in members such as you judge godly, without baptising them, which the Apostles never did in primitive times, but first baptised, then admitted.  
Answ. First, Those that were baptised, as Act. 2.41. and 8.12. etc. before admitted, were such as never were before baptised; 
No baptising again.  but those members which we admit, have been baptised already, which is but once to be administered, and never to be repeated; because of the stability of the Covenant of grace, and his gifts and calling are without repentance, and there is but one Faith, one Baptism, Eph. 4. and by this, configuramur morti Christi, now Christ died but once, and this is our initiation too. Now I say, such have been baptised already, and they must not be baptised again. And for this, 
Euseb. Perkins. August.  see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin. 1. Vol. p. 75. cap. 34. August. lib. 3. cap. 2. contra Petil.  
Secondly, 
Object.  But in Act. 19.4, 5. we hear of some Disciples baptised again. 
Expos.   
Answ. First, Because they were before washed indeed, but answer 1 not baptised, but only to John's washing, Vers. 3. that is, first in John's name, which was not Christ's institution, and therefore none of his; Hence it is in Vers. 5. they were baptised now in the name of Jesus Christ; but those members we admit, have been baptised in the name of Jesus Christ; and then,  
Secondly, The Holy Ghost had not yet fallen on them in answer 2 Vers. 2. We have not so much as heard whether there be any Holy Ghost; 
The baptism of Christ that he looks on, is with the holy Ghost.  much less enjoyed it, and therefore they were baptised now in Christ's name for to receive the Spirit. Vers. 5, 6. or the inward baptism, with the outward; but now we admit no members, but such as we verily believe, and judge to have been baptised into Christ, and so indeed dead and buried with him in baptism, and such as have the inward baptism of fire, and the Holy Ghost, which is the substance and thing signified.  
Thirdly, This baptism, or washing of John, was to forerun Christ. Vers. 4. That they should believe on him which should come after him. But the baptism that Christ hath instituted is, to believe Christ is already come, 
Baptism of John, and Christ, differs.  dead, and buried, rose, and ascended, and therefore of another nature: for John, who baptised Christ, was baptised by Christ, and with Christ's baptism; the forerunning administration was (as john's) passed away, in the Apostles days, which when the Disciples heard and understood, they were baptised with Christ's Ordinance. Vers. 5.  
Object. 3. But we do not account that baptism, which you were baptised with any thing, and therefore we intent not a baptising again (for that we abhor, say some godly people) but we believe that baptism (you so call) to be none, and therefore would have you baptised, before admitted▪  
Answ. Baptism is Baptism (though corruptly administered; 
Our baptism before, was true baptism, true ordinance, if not true order.  and should we grant you a grain too much, yet too little to make you weight, that we when Infants were undue subjects, yet) the want of due order makes not the Ordinance no Ordinance, no more than the preaching the Word to such as do not hear, or understand it, makes the Word to be no Word. If they had the essentials of baptism they had enough, and need not, nay must not (the nov●) take it up again. The substance will stand without the circumstance or ceremony. 
For matter and form.  Now who can deny but the godly have had the essentials of Baptism, viz. matter and form (materia vel est remota, vel proxima) the matter is the water (generally) but the washing (especially.) The form (without speaking the modo) is the baptising them in, or into the name of the Father, of the Son, and of of the Holy Ghost. Now the godly have had this matter and this form in their baptism; therefore were baptised. But still you say, you were not fit subjects; what then? is therefore the Ordinance no Ordinance? 
Sim.  Suppose my glove were put upon a child's hand, would it therefore follow that it is no glove, because it is not the child's glove, and fits not the child's hand; nay surely, so long as there is the matter and the form of the glove it is a glove; but  
Object. Fourthly, You were not dipped in the water, which is the right baptising.  
Answ. First, It is true, the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth signify to dip; we say with Beza out of Matth. 3.13. to dip, 
Dipped how? Not dived nor drowned under water.  not to dive over head and ears; but to dip, as in Num. 19.18. Ruth 2.14. 1 Sam. 14.27. Deut. 33.24. non per modum immersionis sed effusionis; that is not to drown, throw down, dive all over, keep under water, but only to dip; And  
Secondly, The word signifies to wash also, and so is used in Scripture, Luke 11.38. the very word there wash is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptise or dip; Now  
Thirdly, 
Sprinkled and washed same with dipped.  Washing is the main thing meant by the institution of this Ordinance of baptism of water, ad corporis ●blutionem non modo per immersionem verum etiam per aspersionem vel effusionem aquae. Thus Heb. 10.22. Let us draw near to God with a true heart in full assurance of faith, having our hearts sprinkled (i. e. with the inward thing signified viz. the blood of Saints) and our bodies washed (i. e. with the outward thing signifying) with pure water, there you have it expressly in the terms of sprinkling and washing; as also in Ezek. 36.25. I will sprinkle clean water upon you. So the Apostle points at this, 1 Pet. 3.21. and as Mr. Hooker observes in 2 Chap. 3. Part of Church Discipline, God is said to save us by the washing of the new birth, and the renewing of the Holy Ghost, which is said to be poured out upon us, Eph. 5.26. Tit. 3.5, 6. following the resemblance of water poured out in the washing of baptism which brings me to the fourth thing.  
Fourthly, Consider, how we are baptised by the Holy Ghost; so are we to be (ad proportionem & similitudinem) by the water, Act. 1.5. but we are not dived or drowned (as yet) into the Holy Ghost; 
The Holy Ghost is poured on us, and falls on us as yet, not we into it.  but only the Spirit is poured upon us (as yet) guttatim as it were) Act. 2.33. and 11.15 it falls on us, we fall not into it, although it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now we are baptised by the Spirit, when that is applied to us first, and administered upon us. So that baptism may be by sprinkling, or pouring water on; and diving or plunging over head and ears in baptism is not necessary; and being a form, one is of as much force and as significant as the other, and all is left to liberty. For the casting water on the body resembles the nature of burial (as sense will suggest in casting the mould and dust upon the dead) as well the diving of the body into the water resembles the casting of the body into the dust, 
That which is most significant is best.  and so the pouring on of water, the pouring on of the Spirit, or the sprinkling of it, the sprinkling of Christ's blood to wash, etc. so that this is left to liberty to do that which is most orderly, useful, and significant, whether to sprinkle, pour on, dip or dive; and indeed (I dare not deny my judgement to reach thus far for dipping above the other forms of sprinkling or pouring, that were it as orderly in our Church, and used, and no offence to weak souls; I should sooner be induced to dip one that was never before baptised, then to sprinkle one; for to me it would be more significant, and full, and pregnant with former practices; but all is one, and signifies the same thing, and is of the same use; what need we jangle about Colours?  
object 5 Fifthly, But you were baptised by a corrupt, and unlawful administrator before?  

Ans.  Answ. Suppose that should be granted also (which we may choose whether we will or no; 
Sim.  for I am persuaded, many godly were baptised by such as were orderly sent forth) but I say grant this, yet his corrupt hand, or foul fingers, doth not null the Ordinance, and make it no baptism, a jewel, though in a foul sink, (an unfit place for it) yet is as much a jewel (in its self) as if it were in a silver Cabinet; Baptismus datus a meliori, non est melior, quia efficaciam ex merito & spiritu Christi, non alterius.  
Secondly, 
The latter baptism dispensed disorderly, and without an administrator lawfully called and sent out.  Let such dear Friends whom I highly prise and have in my heart (and yet (as yet) cannot be of that judgement with them, till a positive warrant for it in the word) I say, let them but consider, this latter baptism of theirs will be found guilty on the same grounds, they charge ours, viz. unlawfully administered, or by an unlawful administrator, or one not lawfully called to it. Some do it as if they had extraordinary warrant for it (whilst extraordinary officers had their Call and Commission immediately from heaven, which they cannot prove; but we can prove they are ceased.) Others do it upon their own private motion, and mere supposition that any gifted brother, or ordinary disciple, that by his gifts and instruction hath won any to this opinion, he may baptise him, and so make him sure; but if so, why did Christ ordain officers, and set them in his Church for this purpose, and no man, saith the Apostle, taketh this honour to himself, but he that is called of God.  
Indeed, 
Anabaptists in Dublin, not like the Christians.  I did much wonder at the boldness of one in Dublin to do this, and yet known to be a man of a most dissolute carriage and conversation, for cursing, and swearing, and blaspheming, (saying, A pox upon all Ordinances, and Forms, and he would down with them, and the Devil take prayers) in such desperate ways as would make an honest man's heart ache; and a man of a most malicious spirit, studying to do mischief, as indeed most of that judgement there are, to all, that are not over head and ears in with them in their opinion: thereby they bring a very great scandal upon the Gospel, 
Far differing from them in London.  and hereby they make many enemies to the way they are in, as if it could not be of God; but these things are their shame, the Lord humble them for it, for in these things they exceed all others of that practice that ever I met with; whilst many of that judgement here in London, & other places, may be set for eminent examples (both to them at Dublin, and us here) of sweetness, patience, humility, obedience, self-denial, and love, even to all Saints; and indeed such in whom my soul much rejoices, and hath been much refreshed; but I do not find what lawful call they have, that do administer this Ordinance of Baptism (anew) to any. And it is not the purse of a Trueman in the hands of a Thief, that makes the Thief a Trueman. But  

The inward Baptism (the efficacy of the outward) should satisfy us.  In the last place, to bring up the Rear, and so all judgements into one (that is in the Spirit.) Sure none can deny but those truly spirituallized in Christ Jesus, have the efficacy of baptism, though they were baptised in their infancy, which is a Spiritu sancto; the inward work with the outward washing, the inward grace and baptism of the Spirit within, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.6. an insition or incorporation into Christ himself. Now what can we desire but this in any member, that is to be admitted; so that grant there were many failings in the outward administration, as long as we see so good success, and such a blessing with it (though much might be omitted in the outward order of it, which might make us judge (therefore) the Ordinance the less useful, and more uneffectual) but I say, as long as we find the fruit and effect of baptism to follow this Ordinance in a lively manner upon their souls, we are satisfied. This covers all former failings, and the outward is swallowed up in the inward, which is that, that we account qualifies them, and us▪ and fits them and all, for orderly admission; and not the outward dipping, which many make, and call▪ their fundamental Ordinance, without which (they say) they must have no communion with us, though we be ever so holy or godly. 
Dipping is not the fundamental ordinance of Church-fellowship, though initiating.  Oh, I fear! such set up the Form too much, and make as mere an Idol of that, as others do (or did) of Infant-baptisme by attributing to that very empty sign (nothing in its self, Circumcision is nothing, nor uncircumcision, but a new creature in Christ, Gal. 5.) what is only to be attributed to Christ's baptism of the Spirit, and to his power (and pouring out) from on high.  
And lest I should be thought to censure too severely, I shall insert a Letter which was sent to some members of the Church at Dublin (with whom I walked there;) to some few members that those of Waterford held private correspondence with, on purpose to break us, which they both threatened (by the Captain that brought it) and endeavoured by instruments, which they had a● work on purpose in private places with those members to whom they writ this Letter, which was indeed of dangerous consequence, and did much mischief in the body, and made a sore rend at first from us by some, whose judgement were blinded, though (blessed be our God that keeps us night and day) the little Foxes were catched, and could not root us up, and all the effect was to draw that party from us (a great mercy to us) who were so rigid in judgement against us, who did lamentably rail upon us, and cruelly afflict and wrong us, that would not run rashly with them into that way: But as Paul said of Jannes and Jambres, their madness is made to appear to all.  

A Letter from Waterford.  
The Church of Christ in Waterford, walking in the faith and order of the Gospel, do wish all grace and peace to the Saints in Dublin. Beloved Friends,  
WE hearing that there were many of you that do not only believe, but have professedly put on the Lord Jesus Christ by * Baptism, did think it our duty in the bowels of love to inquire of your estate; and we hear that you do not walk up orderly together, but are joined in fellowship with such as do fundamentally differ in judgement and practice; to wit, such as agree not with you about the true state of a visible Church, nor the fundamental Ordinances thereof. Now the Prophet saith, Can two walk together except they are agreed? but that we may manifest to you, beloved, that we have a ground and occasion of grief, and offence at your so walking, as we shall make appear from clear sight of Scripture.  
Consider the Commission in that of Mat. 28. 19.20.* where Christ layeth down an order that is binding, which is this, That they should teach all Nations baptising them, teaching them to observe whatsoever he had commanded them, (ye see here is an orderly way commended to teach to the Nations;) secondly, to baptise such as are taught; and thirdly, to teach such as are baptised, to observe whatsoever Christ had commanded; that is, as we understand, all the Laws of God's house, the baptised person is to submit unto, and by the Ministers taught the observation of, and this Order is binding.  
And secondly, It appears the Apostles did so understand the Commission, because they taught and practised this Order, and this only, to wit, first preached to conversion, then baptised.  
Thirdly, put them in the practical observation of what Christ had commanded in, and to his Church.  
Again, else the Ordinance of the Supper would be profaned, if that should be received before that fundamental Ordinance, by which we put on Christ, and are engrafted into Christ, and planted into his death. Now we say, this is a profanation of God's Ordinances, the Jews might as well h●ve admitted such uncircumcised persons to eat of the Passeover; but the very end of Church-fellowship is the observation of all Christ's commands, as the Commission holds forth; but this your practice, crosseth in that you agree to walk with such as have not, nor practise the Ordinance of dipping Believers, and by your communion with them in Church-administrations, you are made guilty of their sin of disobedience, you willingly having communion with them in Church-admininistrations; for Beloved, you may upon the same principal admit, into fellowship one that will not receive the Lords Supper, but pleads want of satisfaction of that to be his duty; another that will not own the Ordinance of preaching, but confer only (as some such we know) and others that will not give alms, or contribute to the necessity of the Saints; and thus in a word (upon the same ground) that you admit one that walks in disobedience to the Ordinance of baptism, whether through ignorance or error, you may admit all manner of disobedience into your Society upon the same ground, which is a total destroying, the end of Church-fellowship, which is to bring up every member to a visible subjection to all the Laws of Christ their King, or else cast them out of that Society as old leaven.  
Besides, as we must not allow in ourselves any known sin unrepented of; so must we not allow it in any in the fellowship; but when we shall begin and constitute a Church-fellowship to walk in sin, and disobedience, this is a horrible impiety.  
Besides in the fifth place, there cannot be a true visible Church union without baptism, as appears Eph. 4. * and beginning where the Apostle pressing union brings all these things essentials that must be agreed in, to make a people one, and that he takes for granted the Ephesians did agree in the same, which as he saith, There is one hope, one Lord, one Faith, one Baptism, one God, and Father of all. Now observe a true Church must of necessity agree in owning one and the same Lord; secondly, one and the same Spirit, one and the same Baptism, one and the same Faith, without which they cannot walk together in the Lord. Again, many of these unbaptised persons do justify that Idol of children's baptism, and consequently the Church and Ministry from whence they had it: And you having communion with them, judge what you do, bring yourselves into communion with, by entertaining persons into communion with you that are unbaptised.  
Thus beseeching you to beware of bypaths, that our Lord and his Ministers have left no footsteps for; but rather beloved, meet together, and lead one example of sweet communion distinct, using all means to convent such as have any fear of God, that they may come into you, through the door, and not at the window, as Christ saith in another case.  
And thus leaving you to God, and the word of his grace, that is able to build you up, we remain in the name, and in the behalf of the Church,  
Yours in the Lord, 

Tho. Patient.  
Wil Burgis.  
Ed. Hutchinson.  
Ed. Marshal.  
Rich. Sutton.  
James Standish.  
Swads.  
Tho. Brenton.  
Peter Row.  
Wil Leigh.  
Geo. Cawdron.  
Rich. Ladbrooke.  
Edw. Roberts.   Dated at Waterford, Janu. 14. 1651.   
This Letter was brought by Capt. Vernon, and A.G.A. to some seven or eight of their judgement, whom they withdrew from the Church into private meetings on the Lords days; especially, where they with them that were sent from Mr. Patience, clandestinely consulted how to carry on their design against us. These, and none else, are their Saints.;  
Believers *, and such baptised ones, i. e. Anabaptists, they put together, as if none were believers but Anabaptists. Some of that judgement that were in fellowship with us, they write unto as to Believers, and exclude others that differed from them in that point of Rebaptisme. Besides, they account them disorderly walkers, that have so much as Christian communion with us, unless we would be dipped. They say without this, we fundamentally differ from the true state of a visible Church: Let discerning men judge then the foundation, and dangerous situation of such Formalists Fellowships I who (by their own confession) have laid their foundation in the Water, and on the Sand, not on Christ the Rock of ages, that is Christ himself laid in the Spirit, etc. Vide cap. 14. lib. 1. In this sense they ought to read that Scripture which they mention with too much wrong to it, as they use to do (qui Scripturis auferunt, non afferunt) it is Amos 3.3. Can two walk together, unless they be agreed? The Prophet means not, Can two walk together, unless washed together, or unless in one Form, judgement, opinion or practice: for as Arias Montanus observes, this was their sin for which he threatens them in v. 2, 4▪ 5. viz. for their great agreement in false Forms, to adore Images, and make them Idols; herein they were very harmonious and unanimous, to their cost and calamity, says Theodoret. But the Prophet means, they must be one in the Spirit, Eph. 4, 3, 4. Even as Two Travelers who have one and the same end of their journey (vid. Diodate) mind one and the same home, heaven, happiness; therefore the word is pariter; Can they walk alike, without they be of one spirit; thus says honest Calvin too, Est igitur arcana ita consensio Spiritus sancti: and to apply this to the form or judgement, as that there must be an agreement in dipping, else none in believing; or that there must be agreement in the outward, else none in the inward, is to make Faith a form, Religion a fancy, & to take a mere outside appearance and opinion, for the inward power and life of godliness; which is an agreement in Idolatry, but not in the true worship of God, Spirit, and Truth, so that these Gentlemen mistake the Prophet, and compel a construction, as it is coined in their own brains. * The Commission is next; let us see what they would force from those words in Matth. 28.19, 20. All power is given me, etc. Go therefore teach all Nations, and baptise them, etc. This hath been their hold for many years, out of which they have been hunted by hundreds of orthodox able Writers which save me a labour; but only this I say,  
1 The preface, viz. v. 18. (All power is given me (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is jus agend●) tells us, that this Commission is to be executed by Christ's power, i. e. by the Spirit, vide Pareus in loc. so that some affirm, this was the baptism of the Spirit which Christ speaks of her 1 Cor. 12.13. which the Apostles (as Apostles) had commission in to baptise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. into the name of the Father, Son, and Holy Ghost, which Water-baptism could not do. Orig. An. 200. in Rom. but how ever it was to be executed by Christ's Spirit.  
2 The command is, Teach them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my scholars; now little ones, as well as great ones; Infants, as well as grown ones may be his scholars in his school to learn: for a little child that knows not a letter in the book is a scholar as well as others that do; so not only the lowest boughs, but the uppermost and least twigs partake of the nature of the root. But,  
What do they infer? 1 That none must be admitted, but such as are baptised; we say so too, but we deny they must be rebaptised. And whereas they instance in the Apostles practise, they would do well to clear up the difference of old, betwixt adulti and catechumeni, for qui bene distinguit bene docet, otherwise they will but lead about the blind, and leave them in the ditch, in darkness.  
2 They say this is that fundamental Ordinance by which we put on Christ.  
Ans. To call the watery part of baptism, viz. in abstracto, I say the element, the fundamental Ordinance; by which we put on Christ, and are engrafted into Christ, and planted into his death, etc. is to make no less, (if not more) then an Idol of it; and so it is to attribute to Dipping what is only attributed to Christ himself: for what is Idolatry, but exhibere cultum Dei & honorem Christi creaturae, Th. Aq. 22. q. 94.10. to give the worship and service of God, the glory and honour of Christ to a contemptible poor creature? Is not this to say, Lo here is Christ! but believe them not. O sad! sad sin of this age! that Professors should fall down so to this Image, which they imagine must do all for them, without which no salvation. Were ever the Pontificians or Prelates▪ more uncharitably rigid for it, to Idolise it on Infants, than they are to Idolise it on grown ones; that then presently they are accounted Saints, Believers, Christians, engrafted into Christ etc. as if Dipping did all; Alas a day! what could the Pool of Bethesda do? till the Spirit moved the waters, there was no healing! O this soule-dangerous and dreadful glorifying the form! Idolatry is gravissimum peccatorum, say the Schoolmen, and makes the shortest cut to confusion! The Lord help poor Ireland! still the land of Idols and Ire.  
3 They say the Jews might as well have admitted uncircumcised ones, as they u●, to have communion with them! O charity! where art thou? that thou shouldest live! longest, and strongest of all? O unchristian! and uncomfortable tenet! For  
1 Their non-communion with such was by the command of God; but yours is not with us.  
2 Jewish Church was national, ours not.  
3 Jewish worship was in the form, but ours in Spirit and Truth.  
4 Jewish eating the Passeover was typical.  
5 Circumcised ones after the flesh was enough with Jews, but it is not with us.  
6 We have been baptised (as you put it in the room of circumcision) and more answerably unto it than you.  
7 The case being altered as it is now; we find that Jews and Gentiles, circumcised and uncircumcised, had sweet communion together, Act. 15.5. Gal. 2.3.7▪ 12. 1 Cor. 12.13. in several Churches; so that the outward form was left to liberty, Rom. 14.2.5. as a thing of nothing, Gal. 6.15. as it is n●w to be.  
8 Their end and their beginning, they make one, viz. Dipping, i. e. their all in all; and indeed very indiscreetly and disorderly they lay that down for the end, which is the Rule by which they are brought into fellowship; so that it is like enough Logic is the language of the Beast to them, that know not how to define Church fellowship.  
Lastly, Because I want room to write more: They conclude, that because of their great disobedience in joining with us, they must make amends by casting all of us that would not be dipped out of Church-fellowship for old leaven; and accordingly, the members of them sent from Mr. Patient, with those of them that walked with us, consulted often together, conspired and plotted, and laid snares in designs to break us in pieces; but when that would not be, they bruited abroad scurrilous and scandalous reports of many of us, to represent us wicked and unworthy to the world and others; after that they thought to have excommunicated us for old leaven, but the Lord would not suffer it; so that their plots and designs brought forth nothing but wind, which became a blast to themselves at last. But whereas they say they may as well admit all manner of wicked men, as one that will not be dipped; do but observe their spirit in deifying Dipping, and in vilifying the Spirit, that without this (though we be under Spirit-baptisme) we must not have so much mercy shown to us, as to partake of Church-Priviledges, is this doctrine of Christ? or the Devil? but I pray mark their ground, for you may (say they) as well admit one that will not partake of the Lords Supper, etc.  
Ans. Suppose one should be admitted that were unsatisfied therein, were that a sin? But  
Secondly, we deny this their hare-brained assertion, for that there is positive command for the Lords Supper, Preaching, Alms, etc. and so there is not for Dipping, but all the Scripture is against Re-baptising, as being but the Idol of the Brain, and a brat that must be dashed a pieces, Psal. 137.9.  
* The next thing to this Commission, with their several forced, and unworthy Inferences; In the fifth place, they would fain insinuate a necessity of Dipping out of Ephes. 4.4, 5. Endeavouring to keep the unity of the Spirit in the bond of peace; he saith not, the union of the Form, but of the Spirit, which is preserved not by outward forms, but by inward principles. Then follows, Verse 4.5. One Faith, one Baptism; etc. all these must be to make up the Unity of the Spirit; and it is true that they all must own one and the same Baptism; but what is that, I pray? not dipping; but Christ's Baptism, Matth. 3.11. We are all, mark, all (Jew's and Gentiles) before and since the Law; before, and since Christ; all Saints of all ages; members of one Body; viz. the Church of Christ mystical; and all this by one Baptism, 1 Cor. 12, 13. For by one Spirit we are All baptised into one Body. Now this cannot be (as by this Letter they would fain have us believe) by water; for so all Saints, in all Ages were not so baptised into one Body, or Church; for before the Law this was not the fundamental point, which these men say we must hold; so that they peel but the bark of the tree, and the Goars may do so; but we feed upon the sap and substance. This is a principle of spiritual union, viz. the baptism of the Spirit, which all Saints of all judgements must, do, and have enjoyed; for the life remains, though the Letter altars, as the soul doth, though the body be altered; variante materia, yet forma manet eadem. But let these uncharitable Formalists, and unkind unchristian friends know, that by this Letter, and their suitable practices, seeming to answer most cruel and unchristian principles, that they have frighted many of their wellwishers from them: for Fishes will not be catched in a bloody net, though some Commanders or great ones amongst them, may drive many times some silly little ones in: And indeed I fear that Religion, which lies so much in the Form, or outside, will do but little service in the day of the Lord, to shelter us from heat and storm; yea I fear, that the life and kernel of it is already perished, when ear-wigs and vermin have eaten so into it, and can find a hole (through the outside of it) to go in, and out as they list. You know what I mean, and be PATIENT.  
In this Letter you find (Reader) how Dipping, called their fundamental Ordinance, without which they were to have no communion with us, but either to draw us thereto, or else to cast us out for old leaven, and be distinct from us.  
Now it appears not to me to be a fundamental Ordinance, on which (as on a foundation) should lie the Church; no, though it be taken in their own sense, for the true and right administration; but rather it is an initiating Ordinance, or entry, through which we enter into the Church; so that there is a great difference between a foundation, and an entry, or door. And for their calling us persons unbaptised, 
What is a fundamental Ordinance? Robinson Justif. pag. 230. says it is an error which some hold, that Baptism constitutes the visible Church.  and threatening them that have any communion with us, as guilty of the sin of disobedience: We have proved that we have passed through the water, and the fire, and the Lord hath been with us, and his Spirit rests upon us. We have been under the element of water, and the baptism of the Spirit; and if these satisfy not, we are to seek in a new way, which they make their Foundation (but it is of water, and will not hold long) whilst Christ is our Foundation, who is a Rock and standeth sure.  

Expos.  As for the particulars in that Letter, they are easily answered, 
Baptism of the Spirit by which we enter into Christ's body.  and have been often, over and over. The Baptism therein mentioned out of Eph. 4. which the Apostle indeed makes an argument of union, is the one baptism of the Spirit, not the sign (so often altered) but the substance, by which all believers in all ages, under all forms and dispensations are, (and ever were) all baptised into one body, both before Christ, and since, 1 Cor. 12.13. this is Christ's baptism, Mat. 3.11. Now the unity of the Spirit consists not in uniformity, 
In baptismat● flaminis non fluminis.  in that outward form and element: (for men may, and do differ for all that:) but in the baptism of the Spirit, which the Apostle plainly speaks of; it is an unanimity, not an uniformity, as we shall find out hereafter; wherefore let all wise, sober, spiritual discerning Christians, yea even of that judgement (which are without exception many of them) but tell me.  
First, 
1 They attribute too much to the Element.  Do not these lay too much upon the Letter to call it a Fundamental Ordinance, without which they are to have no communion with us, but to cast us out for old leaven; and which in the very element they lay down to be a putting on of Christ, an engrafting into Christ, a planting into his death, etc. Now let any judge if this be not an Idolising of a Form (which they cry down so much in others) is not this a worshipping of the Element? to attribute so much to it, as is true in no baptism, but of the Spirit? Surely this must be ground to powder. But  
Secondly, Ought we to be so severely sentenced, 
2 These are too censorious▪  as to be cast out for Dung, old Leaven, and uncircumcised ones, because we could not (nor can we) find a word to warrant our consciences in the practice of this, which is their opinion? Oh! uniformity enforced (says one) is the very break-neck of peace, and love! we durst not have dealt so with them, it is point-blank against our principles and practices.  
Thirdly, Ought any sober sound Christians to have sent any such Letters to make a breach in a Church, and by secret and under-working instruments to do the more mischief, without any discourse, 
Unchristian and uncharitable to Chri●● in seeking to break his Church.  or knowledge of us (as from ourselves) that were not of that opinion? and only for one Form? wherein neither the unity of the Spirit, nor our communion with Christ Jesus can consist; this I am sure was none of Christ's doctrine, nor device to sow such seeds of Divisions.  
But I shall leave them to the Lord▪ who loves not confusion, nor (I am sure) can allow of such unchristian practices, like carnal men to watch for our mischief, and to lie in wait for our b●ltings, and to render us odious to all, as persons fit for excommunication, and only because we could not turn again to that low and beggarly element (I mean so to us now, that are in, and under the unction from on high.) For Act. 11 15. when they were under the Holy Ghost which had fallen upon them, than came to mind in Verse 16. John baptised with water indeed; but ye shall be baptised with the Holy Ghost, that is far beyond the other of water. And should we be so foolish (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or mad? Gal. 3.3. having begun, and thus far gone on in the Spirit, to think, or seek to be perfect by the flesh! no! God forbid! therefore our sufferings are sweet! even as drops of Christ blood! and draughts out of Christ's cup for our consciences sake! 
The element to us is (as it were) passed away.  Well, I could wish them to be more moderate, lest haply they be found fighters against God, Act. 5.39. that have been too rough to the poor harmless Saints at Dublin on this account: And let them do all in peace and by love, as becometh Christians, and not by plottings, power, force, or censures, as the carnal Churches of Antichrist to this day; and let them not busy themselves too much about empty things, so as to press and promote traditions, for truths, the letter for the Spirit, the creature in the room of Christ, and husks and shadows that are passed away (as to us) or to pass away, in the room of righteousness, peace, and joy in the Holy Ghost. That although we differ in judgement, yet we may be all of one Body, 
Christians of all judgements should be one in spirit.  one Spirit, one hope of our calling; having one Lord, one Faith, one Baptism, one God and Father of all, above all, through all, and in us all; it is this that keeps the unity of the Spirit in the bond of peace. This leads me to the next Chapter.   

CHAP. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regneh. In admitting, none that are godly, are to be put by, though of different opinions; but all Believers are to be received, yea, of all judgements.  
WE have heard how the Word warrants all that are godly, that are fully satisfied of the way; and excludes all the wicked and scandalous in toto & tanto, that are not called of God, but none else. 
All Saints of all judgements to be admitted.  The weakest Believer that belongs to Christ, is to be received, Rom. 14.1. And our present assertion is this, That none who appear truly godly, are to be put by; (merely for their opinion and judgement;) we are not in admitting of members so much to mind their judgements and apprehensions, as their lives and conversations, viz. That they be holy and gracious; and that they be sound in the faith; that is, for fundamentals and essentials; such as are sanctified in Christ Jesus, 1 Cor. 1.2. Rom. 1.7. Phil. 1.1▪ 7. Col. 3.12. and 1 Thes. 5.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word doth not say, such sanctified ones that are o● your judgement and form. For we shall prove by Scriptures and Reasons, That those (godly) though under different forms, and of different opinions, are to be received, and taken in; and that it is our sin to shut them ou●. This appears by Scriptures, Precepts, and Precedents.  
First, this is commanded and commended to us, That every man walk as he is fully persuaded in his mind, 
1. Proved by rules of Christ.  Rom. 14.5. Now mark the meaning of that Text, (for indeed the whole Chapter treats on this subject,) there arose some differences about opinions, but the Apostle presses and preaches this, 
Expos.  That diversity of opinions, for things indifferent or doubtful, 
Rome 14. expounded.  ought not to make diversity in affections, or a breach in charity or unity among Brethren, when they do it out of conscience.  
Now that I may unlock the meaning of the words, I must orderly proceed in the Chapter, which is very pregnant in proofs for this purpose, (and wherein you will have the point stated, proved, and ratified by abundance of Reasons. To the first Verse, 
Vers. 1.  Him that is weak in the faith, receive, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) assume to you, admit of, and make one with you, affectu charitatis, 
All believers admitted.  and put him into your bosoms, etc.) In the time of the Jews dispersed, most of the Churches consisted of Jews and Gentiles together; and so did this Church of Rome. Now the Jews would not be brought off from the observation of Ceremonies, and Levitical Laws, wherein they had been brought up, 
☞  even from their cradles; looking upon them as ordinances of God; and therefore, although they entertained the Gospel, yet out of conscience, they held difference of days, and of meats; as necessary to be observed. Now the Gentiles were not for such Jewish observations, being persuaded of our Christian Liberty, purchased by the blood of Christ, from such ceremonies and trifles; and therefore they rejected them: And thence there arose hot contests and dissensions in the Church, almost irreconcilable; and as the Gentile thought the Jew profuse and superstitious; so the Jew thought the Gentile profane and sacrilegious. Now in comes Paul to appease these differences, and to compose these commotions; he brings in his bucket (as Par says) to quench the flame, 
Par.  and undertakes as an umpire, to determine these differences, 
Though out of conscience, they differ in judgement, opinions, and practices, about things indifferent.  which arose about things indifferent: Wherefore he lays down rules in these his Hieraticks.  
It is a general precept, and an undeniable duty, to receive such as are weak in the faith, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) although so weak (as one that is sick) and scarce able to stand on his legs; yea, such babes in Christ as cannot brook strong meats, that have sick and queasy stomaches, such receive with open arms; take them in unto you, and join them with you, and entertain them as friends, and dear brethren; but not to doubtful disputations (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) not into ambiguity, to quarrel or contend with him, and his opinions, though differing from yours, thereby to make him stagger, Rom. 4.20. Nor yet to judge him for his opinions, as Augustine says; nor to fill his head with intricate things, or curiosities, Rom. 14.1, 2. Gal. 6.1. 1 Thes. 5.14. But as in Vers. 2. One believes he may eat all things, and another, who is weak, 
Vers. 2, 3.  eats (only) herbs: Let not him that eateth, despise him that eateth not; nor him which eateth not, judge him which eateth.  
Now, though there was this great difference of opinion, here is a direction to their duty, one to another; that is, 
Expos.  to preserve peace and love; and that this make no difference or distance, in affection or reception: Let not the strong, despise the weak (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) i. e. To look on him as nothing, nullius praetii; or set him at naught, 
Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as not fit for your company: For the word is so, as to vilify, or nullify a man. Now take heed here! for difference of opinions and practices in things indifferent, aught to be no demur or hindrance to the admission, or reception of any; neither ought there to be therefore the least battery, or breach to love and charity: But now to the question.  
Quest. What are things indifferent which we may differ upon, and yet be all of one Body and Church? 
Qaest.   
Answ. Such things as are of a middle size and nature, and not absolute (Quod, 
Answ.  id quod est per essentiam suam relatum posterius est absoluto, 
Things ●nd●fferent▪ what? ) for absolutum est prius relativo secundum esse, & posterius relativo secundum dici;) nor yet necessary, these are called indifferent.  
First, We say a thing is indifferent, when it is not absolute; but yet in some degree good, but not so good, but it may be mended; and yet not so bad, but it might be worse: Such a thing, we say, is indifferent good. So a man (though he be not absolutely in health) nor yet very ill, but might be better, and might be worse;) such a one, we say, is pretty, or indifferent well: But I speak not in this species.  

2. Things indifferent.  Secondly, Some things may be done, which are not necessary; such things are necessary which are commanded: But somethings are commanded to be done, and somethings are forbidden to be done. Now such things are indifferent, which are neither commanded nor forbidden; and those things are doubtful, 
Things doubtful.  which are not expressed at all in the Word, but left darkly, or which meet with seeming contradictions therein: Now for the first sort of doubtful things, and things indifferent, they are called by the Ancient, things in our power, and left to liberty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as lying either obscure and uncommanded, or in the midst, between commanded and forbidden. In Paul's time when he writ this Epistle, these trifling observations of days and meats, were mentioned as left indifferent, to be used or not used; as they conceived it tended most to the honour and praise of God, (which was the very end of their enchurching▪) we find Paul circumcised, made vows, purified himself, and yet writes against them, as Gal. 4.10. Why so? why before Christ's death, 
Indifferent, not indifferent.  these Ceremonies were not then indifferent, but necessary, as commanded of God; but after Christ's death (till the Gospel entered,) for a while after they were used (though but for a little time) as indifferent, Quia Christi adventu lex ceremonialis obligare desiit. Now such Ceremonies remained amongst the Jews, 
Paraeus.  as yet (saith Paraeus upon the place) in use; because Christian liberty was not openly up, and risen in their room: Now with Christ's death and resurrection they lost their life, 
When Ceremonies, and such like indifferent things died, and gave up the ghost, and were buried.  and gave up the ghost, Col. 2.14, 15. Quasi animam exhalarunt, and breathed out their last; but as yet, they lay a while unburied and above ground, which ought to have a religious and solemn sepulchre, and which they had soon after in that solemn Church Assembly, Acts 15. Where, all such legal ritual observations were seriously and solemnly laid in their grave; as being now (but dead Corpse, and ready to stink and corrupt) and too heavy to be longer borne above ground; but before this their burial, they were used as indifferent. This Augustine declares in his 19 Ep. ad Hieron. as Paraeus observes, 
Augustine.  
Sim.  by an elegant similitude. A man's friend dies, he doth not so soon as breath is out of his body, whilst his body is yet warm, take him by the heels and drag him to the grave; but he keeps him a while, (whilst he is yet sweet) and wraps him up with fair clothes, and so with honour, in due time, accompanies him to his grave; and thereby he avoides scandal, suspicion, and contention, which else might arise; by giving sufficient content to all, even to his best friends and mourners for him. So it is here, these Ceremonies were alive till Christ; they died with Christ: Now the Apostles did not presently drag them to the dunghill, and cast them out (ut faetida cadavera) whilst they were yet warm; no! but to avoid all scandal and doubt of their death; they show (in the Acts) that they were dead, and to be buried, which was done in a decent, honourable manner, as Acts 15.10, 24. whilst they themselves accompanied them to the very grave. Now that is the reason, (that Paul in this Chapter) for so long a time did allow liberty to them as things indifferent; but after they were buried, their indifferency ceased, and now they were absolutely forbidden: Before their burial (saith one) they were mortuae, dead; but now after their burial, 
☜  they are mortiferae, deadly and dangerous: And now after this, 
Dangerous to meddle wirh them now, after they are buried.  if a man raises them up again, and rakes them out of the grave, and digs them up again, he endangers a many (by their unwholesome stench,) Et non esset pius funeris deductor, sed impius sepulturae violator.  
Hence you read the reason of Paul's writing to the Church of Galatia, Coloss, and others, against them now; and after this burial of them, he would not circumcise Titus, (though he did Timothy before) but preaches their funeral Sermon, and says, it is dangerous to keep them above ground any longer, Col. 2.20, 21. and Gal. 5.2, 4. tells them then, Christ would profit them nothing; and it would be to deny the effect of Christ's death. We shall find Paul opposed Peter, and that openly, Gal. 2.11. to his face, for urging these Ceremonies, and pressing the Gentiles to Judaize.  
But here in this Chapter the Apostle forbids the Gentiles to judge the Jews for their liberty in these things which might be used, 
Adi●phora considerantur vel in ●e.  or not used (as yet) being things indifferent and left free which the Greeks call Adiaphora, which things are to be considered either as they are in themselves, and so they are said (quoad substantiam operis) to have an indifferency of doing, 
Vel ratione principii sui.  or omitting (as we said before;) or else as they are in the intention of that principle by which they are done, or omitted; and in that sense no action is said to be indifferent (taken with its circumstances) but it is said to be good or evil (Prout ex mala vel bona intentione procedit) for as much as it flows from a principle intending good or evil hereby. 
All this ratifies the point.   
But thus I have done with the direction and rules, and have opened the name and nature of things indifferent, and do now reach the reasons which the Apostle renders to ratify his and, my assertion, of accepting and receiving such as differ in judgement from us in things indifferent. And first,  
reason 1 The first Reason, for God hath received him, therefore you are to receive him, 
God hath received such.  and lovingly to take him in, for God hath received him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is (ut suus) as his own, a member of Christ, to grace, an adopted one, into his own family; 
Expos.  how then darest thou deny him, or despise him, or not admit of him, or the like? for thus runs the Argument, whom God hath received into his Family, you ought not to despise or put by, but him that eateth (that is, 
☞  is of this opinion) and him that eateth not (that is, is of that opinion) God hath received, therefore you ought not to put him by (that is, be he of this opinion, 
Argument  or of that opinion) but to receive him, and admit of him, as one that belongs to the Lord. This Reason runs a pari statu utriusque partis coram Deo, from the common benefit of adoption which them of both opinions do equally partake of, and as if he should say, Such outward things as these, do neither justify, nor unjustify, commend, nor discommend before God; they neither help to, nor hinder from the Kingdom of God, therefore they should neither help nor hinder any in the Church of God here below; For such whom the Father receives, the Son receives; and who are admitted in heaven, should be admitted in the earth; but all Saints of all opinions are admitted in heaven, and received of God, ergo, etc. God regards here (says one) no more the manner, time, or such like circumstances, than he does the manner, time, or such like circumstances of eating, drinking, marrying, etc. being left to wisdom, and discretion for order, peace, and unities sake without ties. Now if thou seest one enlightened, and livened by the Spirit of God, thou seest enough, says Calvin in loc. 
Calvin.  Satis testimonii habes etc. wherefore despise not, contemn not, refuse not, condemn not, one whom God hath received.  
The second Reason or Argument is taken (a jure gentium) reason 2 from common right or equity, which is, 
Expos.  that every man hath the rule and ordering of his own family, and none ought to be so polypragmatical, as to meddle with other men's servants, 
Verse 4. They may see they are the Lords nighest family servants, for all they differ in opinion.  Who art thou that judgest another man's servant? here is an objurgatory Apostrophe. Who art thou? how darest thou do it? why, for he is the Lords own servant whom thou thus puttest by (for all his opinion as before) the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hired servant, or a day-labourer, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a household servant, one of the Lords own Family, who always is waiting upon the Lord his Master in such services as are nearest his person, and in his presence. This makes the Apostle (than whom none was more full of the bowels of love, pitiful or tender) yet this makes him question with much indignation and heat, how you dare to deny them admission, who are the Lords servants, and that of his own household, and the nighest to him in his Family; Besides the Argument, see the Amplification in verse 4. which shows that thou art not to judge harshly of him, for he standeth or falleth to his own Master; that is, whether he doth well or ill, pleases or displeases, it belongs to the Master (Stare vel e●dere, est recte vel secus agere) therefore prevent not the Lord● judgement, who himself will take account of his servants, and that strictly, Mat. 18.23. Mat. 25.19.  
Reason 3. For God is able to make him stand, Vers. 4. This reason 3 Argument is taken a spe profectus from the possibility, 
God will establish them as well as the strongest to hold out.  and probability of their establishment in the faith, he shall stand, for God is able to make him; but if you say it is an unsound conclusion or an absurd collection to argue a posse ad esse (as the Papists do in Transubstantiation) we answer, True, if we be not certain of Gods will withal; but his will, with his power appears here, for God hath received him. Now if such a one be weak, and of a differing opinion from you, the Lord hath promised grace to him, whereby he shall stand, as well as you, and as firm in the true faith, and as fast in the truth, and by his power be preserved from falling, therefore receive such, for the Lord will engage, for him, as Hezekiah said, Lord undertake for me!  
Reason 4. In Vers. 5. Let every man be fully persuaded in his reason 4 own mind; this argument is gotten from the qualification of a member, 
Christian liberty in things doubtful and indifferent.  and the nature of his qualification, which is the plerophory and full persuasion spoken of in Chap. 2. of this Book. One man (says the Apostle) is of this mind, and esteems this, and another man is of that mind, and esteem that most; this is the case. Now the remedy is, Let every one walk, as he thinks best (reject neither) but he must be sure it be with a full persuasion in his own mind, that he be full and clear in his own sense and opinion; Quisquis suo sensu abundet: Not so to abound in ones own sense, to give way to an unlimited liberty, but to a Christian-liberty limited by the Laws of Christ, to be fully persuaded that it is on good grounds, and by good arguments flowing from the Word and Spirit together, Mark. 12.24.27. Joh. 16.8. 1 Thess. 2.13. and as Rom. 14.14. Isa. 8.20. 
Sim.  A horse in a pasture hath liberty to run at random, range, and frisk, but not when his Rider is upon his back, 
☞  but then he is checked, and kerbed, and kept in; so must our apprehensions and persuasions, therefore let every one look to his own conscience, and not look what others hold or do, but that what he holds he well grounded and warrantable in the word which the Scripture mentions in matters of faith, though not always in matters of fact; who hath this plerophory and clear persuasion is to be received, whether his reason 5 opinion be thus or thus in things indifferent.  

Saints of all judgements answer the one and the same end of Church fellowship.  Reason 5. Vers. 6.7. He that regardeth this, regardeth it to the Lord, and he that regards it not, regards it not to the Lord, etc. This argument runs ab intention generale fidelium, or a bono fine utriusque partis, from the unity and brevity of the end, which the Saints of all opinions aim at, and which is one and the same, for all aim at the honour and glory of God. Those of this opinion, and those of that have the same end, viz. to glorify God, 1 Cor. 10.31. Col. 3.17. to give God praise, 1 Pet. 2.9. the sum of this then is to cease despising, denying, or rejecting such as aim at the same end with you, viz. the praise and glory of God, therefore receive them, though of a differing opinion from you. The Apostle hath it thus, Those that do all to the glory of God are to be received of you, but those of this opinion, and those of that opinion aim all at the glory and praise of God, ergo, etc. and this he proves; 1 Ab adjuncto in Vers. 6. 2. He proves it, V. 7. a toto ad parts thus, who wholly lives, 
Argument  and dies to the Lord, doth eat, or not eat; do, or not do this, or that thing; use or not use this or that Christian liberty to the Lord; and ab illatis. V. 8. whether we live or die, we are the Lords. Et a relatis we are the Lords servants, having necessary relation to him, 
They serum one Lord.  we are under his subjection and tuition; and by all this he teaches us to receive them, as such who are the Lords, in the Lord's service, and aiming at his honour and glory, being persuaded from the word, their opinion is to his praise; and then as one says, 
☜  it is better to follow an erring conscience when it cannot be (yet better) informed and corrected, then to do against conscience; so that though they are such as cannot in conscience come up to, or unto our opinions in things indifferent, 
☜  yet we must not dare to put them by, or (therefore) to deny them.  
Reason 6. Vers. 10. Why dost thou judge thy brother, etc. This argument is taken (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utramque partem) from the relation the one stands in unto the other; Art thou strong? 
6 Such b● then alike.  the weak one is thy brother, etc. And so on the other side, though not by natural generation, yet by supernatural regeneration: Have we not all one Father? Mal. 2.10. all alike borne of God? 
☜  all alike beloved of God in one Christ Jesus? God is to Saints (of all opinions) one Father? without respect of persons or opinions? Now the true Church of Christ is a Kingdom of brethren; and it is an ill part for brethren to contend, despise, reject, or shut doors against one another. It was ABRAHAM'S argument to Lot for peace, and our Spiritual JOSEPH, bids us not to fall out by the way, which yet we do, and that for trifles too; This is the new Commandment to love all Saints, Eph. 1.15. Joh. 13.35. and 15.12.17. 1 Joh. 4.21. not all Saints of such or such a judgement, 
All are one, ho●?  but all Saints; being all one in the original love of God, all one in Christ, all one in the Covenant of grace, all one in one and the same Spirit, having all one and the same privileges, joy and glory, therefore we should be all one in our love and acceptance, knowing no distinction, but Saintship as Tichborn well notes, on Job. 13.35. Now it is our living too much in the flesh and form (as we shall show by and by) which makes us mind so much such men, 
☞  as are of our judgement above others, and to put a difference! This will be cause of pale countenance one day, that we should so fall out by the way, whilst we are all going home to the same Father's house; O then! why do we fall out! are we not brethren? a brother must be received and welcomely admitted! censure him not, though he be not of thy judgement, for he hath as much right to the Ordinances of the Church, and to be a member of the Church of Christ, to suck of the same full breasts and privileges (having the same Father and Mother, and elder-brother) as thou hast.  
Reason 7. Vers. 10. etc. We shall all stand before the judgement reason 7 seat of Christ. This argument is drawn (a proprio jure Christi) from the day of judgement, 
Day of judgement.  being amplified from the person judging (who is Christ, Ast. 17.31. whose authority and right it is to judge, Joh. 5.22) and by the persons judged. ALL: the manner of their appearance (shall stand) whilst the Judge himself sits. The argument runs thus: They that shall stand before Christ's judgement seat to be judged themselves, ought not as judges of their brethren to put any by (for their opinions) or to condemn them; you shall all stand before Christ's TRIBUNAL to be judged yourselves (all of you strong and weak; 
☞  
Some usurp Christ's throne and how? ) or else (a jure Christi) he proves they usurp Christ's place, whose sole right it is to judge them for what they hold out of conscience (as Pareus rather thinks the Apostle here intends) and that they shall stand before Christ for this sauciness and pride over their brethren, 
Pareus.  which is easy to draw up into argument, mood and figure. The judgement seat by a figure (per metonymiam signi) and per metaphoram a judiciis civilibus, is taken for the judgements which pass from the Judge sitting in his Court. 
☜  Now the consideration of this should induce us to our duty to our brethren (that differ from us) for we shall stand together before Christ at one and the same Bar, 2 Cor. 5.10.11. and shall the prisoner, that shall stand at the Bar for his life as guilty of a world of errors, 
☜  leap up into Christ's (the Judges) seat? to condemn his brother? as for an error? and to keep him out of Christ's Church? Oh! how will Diotrephes tremble at this his arrogance! pride! and impudence, then! that he durst shut the Church-door against his brethren? as 3 Joh. 9 For as Anselm in loc. says, Qui judicat fratrem tantum crimen elevationis incurrit, ut Christi Tribunal sibi videatur assumere, & ejus judicium praevenire; he pre-possesses Christ's seat, 
Anselm.  and prevents Christ's judgement, wherefore judge nothing before the time, 1 Cor. 4.5. this he makes a seventh Argument against this judgelike power in receiving.  
Reason 8. Vers. 13. This runs (a scandalo dato) from reason 8 the offence given thereby, that is by censuring, condemning, 
Much scandal arises else.  or forbidding such Saint's communion with you, who differ from you in opinion; this will be but a putting of a stumbling block in his way. Vers. 13. To hinder, and hurt him. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As a stone which is laid for a poor weak feeble man to fall on; or at least to dash his foot against: 
Offence what?  for in regard of his weakness he will easily stumble, if not fall (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) There is an offence given by obstructing, or censuring, 
Sim.  or judging of a (different) brother, but it is got up to a scandal (scandalum gravius est offendiculo) when you do deny, put by, 
☜  and not receive such a brother. Now what is a scandal? Tertullian says de vel andis virginibus, 
Scandal wh●t?  it is an example (non bonae rei, sed malae, edificans ad delictum) not of a good thing, but of an evil thing, which emboldens and heightens, and builds up into an open, (undeniable) sin. At first it may be but doubtful whether it be well or ill; 
How this is a scandal. Vide Pareus & Par in loc.  but at last it lies open to be a sin; so is this your rejecting of the brethren, and not admitting them into the Church, because not of your judgement and opinion. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (claudico) from the Etymology taken, signifies to make lame, and limp, and halt like a Cripple, by causing some great fall, from whence I accept of it, 
Aquin. 22 43.1. Jerom in 15. Mat.  and shall arrest with the Schoolmen this definition for mine (scandalum proprie est dictum vel factum minus rectum praebens aliis occasionem ruinae)▪ It is a word and work not well performed, but producing and affording occasion of falling to others. 
1 To brethren so despised. That occasions them to fall off.  So is this a scandal to keep out my brother, and not to receive him as before, which may hinder and hurt him ever after, and occasion his falling. And although scandal is taken in general (pro aliquo impedimento) for any offence, and hindrance, or obex in the way that obstructs, bolts, or bars (as) out of doors, 
Sim.  or hinders, yet in special I find this is the offence which gives a (differing) brother any occasion to fall away (whether such a brother does so or no) and this is a sin so much forbidden in Scripture. 
☞  Hence the Grammarians say, that scandalum is as the bridge in the trap, which when the Mouse once treads on, o● touches, she is taken sure; and so is it to give a scandal to a brother (that is not of your opinion) it is to lay a trap in the way to take him, 
Sim.  and destroy him.  
Hence it is dangerous to despise (such differing) brethren, and not to receive them; for first, it is a scandal to them (says the Apostle) it discourages, discomforts, discontents them, 
1 This mak● brethren fall sometimes fowey, Ranters and erroneous.  and occasions oftentimes them to fall, at least to limp▪ and halt, and grow worse and worse; and this I account one reason of so many Ranters and erroneous ones now adays, 1 Cor. 8.13. 1 Cor. 10. O sad! as we shall show by and by, that some Church-fellowships are so fleshed and fat, that they will not abate an ace of their form for a brother's sake, 
☞  neither to bear with him in their formal kind of Covenanting! subscribing! confessing! nor any thing else which is left (by Christ, do what they can) to Christian liberty! But (scandalum) offence is either (activum dantis, 
What kind of scandal.  vel passivum sumentis) active, and so it is given, or passive, and taken. That which is given (I speak of)▪ is active and pragmatical to offend; and thus in urging, pressing, showing indiscreetly, rashly, and unseasonably the practice of your opinion upon others, as urging the use of outward things left to liberty and indifferent. O! take heed of any of Christ's little ones Mat. 18.6. Now the Apostle presses this argument taken (a scandalo) many ways! for first, I say it is an offence to this brother whom thou receivest not; and it is an occasion to his fall, therefore receive him. 
1 Scandal with reference to brethren.  For it is a greater sin, and a greater punishment remains for such which cause others to offend and fall, then for such who do so offend and fall. 
☜  So the Serpent was punished more than Eve, and Eve more than Adam, and Jezebel more than Ahab. (Peccare non tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur, Chrysost. Hom. 25 in Epist. ad Rom.  
Secondly, It is a scandal with reference to Christ. 
☜  Vers. 15. for whom Christ died; O! what will the world say! what? 
2 A scandal with reference to Christ.  are these Christ's Disciples, that gurn, by't at, abuse, despise, refuse, and condemn one another thus! is this all their charity of weak ones to shut them out of doors! and besides, how dare you to offend one of them for whom Christ died? do ye think they are of so little worth for whom Christ died? that you will not receive them? 
3 Scandal with reference to brethren, and the Gospel way its s●lfe.  what do you make of his blood? what a scandal is this?  
Further, the Apostle, to enforce this, finds out this scandal to reach to Profession, Religion, the truth and Gospel its self. In Vers. 16. Let not your good be evil spoken of▪ or your Gospel liberty, and way of Christ be defamed, nor truth traduced, nor Doctrine, nor Discipline, nor the Kingdom of grace, 
Olevian.  (as Olevian says) be blasphemed! (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or evil spoken of, 1 Tim. 6.1. 1 Pet. 2.12. 1 Cor. 29.30. 
Ambros. in loc. Vide Burtons' Vindication p 44. Prin. 12.9. of 12 serious Questions.  How eagerly did Mr. Prin, Bastwick and others take advantage to write and print all they could against this Gospel of Christ, for that the niceties and curiosities of some Church societies did exclude, others (that were not of their judgement) though truly godly and holy! Therefore for the Gospel's sake receive them, and have special regard (for by not admitting such, and judging hardly of them) you will open the mouths of God's enemies against the truth, and give them advantages against the way, 
Bernard.  whereby with Bernard in Serm. Ezek. 38.17. the Church sustains great damage, even by her own Children.  
Reason 9 Runs from Vers. 14, 15, etc. I am persuaded by the Lord Jesus Christ, nothing is unclean of itself, but to him that esteemeth it so, 
All indifferent things lawful in themselves.  etc. from this Concession (that nothing of its self is unclean) comes out a correction. Vers. 15. Therefore condemn not thy brother for eating, because it is an erroneous conscience that makes a thing unlawful: For all actions receive their qualifications according to the will of the Agents, and the will acts according to the object, a thing apprehended by reason; If thou judgest by thy light that to do this is sin, and yet thy will carries thee to it; why then it is unlawful indeed, and thou sinnest to do it; but if thou judgest it no sin, it is lawful according to thy light and conscience to be (by will) carried thereto; 
What is sin in indifferent things.  therefore let thy light be God's light, grounded on the word, and then be persuaded. It is miserable to doubt in things commanded, 
What is miserable.  and to be commanded in things doubtful and indifferent, (praejudicium non est judicium sed vitium.) Things indifferent are lawful to him that esteems them so, and unlawful to him that esteems, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza.  and is persuaded they are unlawful; see Chap. 1. therefore let not one censure, condemn, cast by, or grieve the other, but receive each other in charity, and bowels of love, and each walk according to his judgement and persuasion, ch. 1.  
Reason 10. Vers. 17. For the Kingdom of God is not meat reason 10 and drink, but righteousness, and peace, and joy in the Holy Ghost. This Argument is taken (a natura rerum mediarum) from the nature of things indifferent, 
Kingdom of God consists not in outward things.  and drawn up from the definition of the Kingdom of God; from the Thesis and Antithesis take this argument, in form thus; for those things the Kingdom of God consists not of, we ought not so to contend; but meats & drinks, outward forms and Covenants, 
But in things necessary.  etc. the Kingdom of God consists not of, etc. ergo, etc. contend not so for such indifferent things, as to judge, or not to admit, and receive a brother. The Kingdom of God consists not of things doubtful or indifferent, but absolute and necessary, Luke 17.20, 21. 1 Cor. 8.8. therefore none are to be shut or kept out of this Kingdom, 
The Kingdom  for their judgement in things doubtful or indifferent. 
1 Of glory.  This Kingdom (sumitur pro regno gloriae) sometimes is taken for that of Glory, the Fathers, 
2 Of grace.  which is to come (ubi Deus erit omnia in omnibus) and by some (pro regno gratiae) (and so here) for the Church of Christ, the Kingdom of the Son, the state of grace here; but take which you will, they are both of one kind, of one make, have one and the same matter, form, and end; 
Both of one kind.  and neither of them consists in outward forms, or is in meat and drink, or the like, but both of them consist in righteousness, peace & joy in the Holy Ghost, that is, the substantialia regni are one & the same; and such members as are fit for one, are fit for the other. These are Characters of such Citizens as are fit, whose Christianity, Religion, Profession, enchurchment, etc. lies not in meat and drink, that is, in the outward forms, letters, and things left to liberty, whether to do, or not do; but in righteousness inherent and infused, 
☜  and also expressive and declared in faith and holiness, and in their duties of obedience, and in peace, which follows justification, and unity one with another, which is unity of the Spirit, the Holy Ghost being the procreant cause of this peace and love, and joy, which issues and runs out of such a righteousness and peace before spoken of: now those things are necessary, which the Kingdom of God consists of. Oh then! that differences should arise about such things as the Kingdom of God consists not of! but can as well be without! 
Sad differences about things unnecessary.  as about Covenants! Confessions! and Subscriptions! and such things that are indifferent! or that are doubtful! as the subjects of baptism, and whether dipped, or sprinkled, or such like, being left without positive warrant in the word. Oh then! learn, learne, to put a difference where the Lord puts a difference, as between things spiritual and things carnal! 
For want of putting a right difference  things of a middle nature, and things necessary, which the Kingdom of God, the Church of Christ cannot be without! And let us make no difference where the Lord would have none.  
Reason 11, from Vers. 18. For he that in these things serves reason 11 Christ, is acceptable to God, and approved of men. 
All Saints Christ's servants.  The Argument is thus: He that is the servant of Christ; is to be received, but he that is righteous, and believes, and obeys the Gospel (whether he eats, or eats not, notwithstanding these forms) is the servant of Christ, therefore to be received.  
Thus the argument is a genere: but from the effects, 1 Gods acceptation; 2 Man's approbation. He that is acceptable to God, is to be received: but he that serves Christ, believes in Christ, and obeys the Gospel, in righteousness, peace, and joy of the Ghost, though he be not of your opinion in things indifferent & doubtful, yet is acceptable to God, therefore to be received.  
Further thus from the other effect, He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tried Professor, and a currant approved Christian amongst men, 
Pareus.  is to be received; but he that serves Christ (as before) in righteousness, 
Calvin.  peace and joy of the Holy Ghost, though he be not of your judgement, yet is a tried approved Christian amongst men, ergo; loquitur de hominibus recte judicantibus, saith Pareus in loc. & Calvin.  
But now! see! O, what arguments the Apostle brings to clear this point; yea with what bigbellied arguments (one in the belly of another) he urges them to receive Saints differing from them in judgement! being holy and peaceable, accepted of God, approved of men, Prov. 3.1, 2, 3. Act. 10.35. 1 Pet. 3.13. the Kingdom of God is not in words, but in power, 
Nazianzen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Nazianzen.  
Reason 12. from Vers. 19 Let us therefore follow after the things which make for peace, and wherewith to edify one another. reason 12 This reason lets out two arguments to receive (differing) brethren; 
Else disorders and strife in the Church, the body no● rightly built up, it is for Church's peace.  as  
First, What agrees with the true peace and order of the Church is to be performed, but to receive such brethren as before, agrees with the true peace and order of Christ's Church. This Peace is either Spiritual, or Ecclesiastical (so called) this latter (if true) is taken out of the former, and is content with the substance to find faith, love, grace, holiness in brethren, though they differ in form, 
Not as the world hath peace.  (and for this, see Dells way of peace, about pag. 120, 121. etc.) therefore Christ hath left his peace, (his) in the Church, but not as the world gives it, Joh. 16. the world can have no peace but with men of the same mind and judgement; 
And for her order.  but Christ's peace, and Christ's love is to all Saints alike, without respect of persons or opinions. This bond of peace and union is spiritual, 
As a Family.  Eph. 4.4, 5, 6. and so is this order in symmetry with the Rules of Christ, which (hath been proved) do require all Saints to be admitted and received. Hence the Church is called the Lords house and family, which consists of old and young, great and small, high and low, &c: yet the difference of sexes, relations, sizes, statures, ages, estates, make it nevertheless in order and peace, a family or house; So it is called his building, in which it is necessary there should be matter to make it up of different form and hew; and though there may be much difference amongst them that are the building, yet being orderly and fitly disposed, 
A building.  it hinders not the welfare of that building at all; therefore the Church is also called a Kingdom and Corporation, a City compact, etc. in Scriptures; and all to show, 
A Kingdom. City.  that although there be such as do differ, as it were, in Trades, Callings, complexions, places, employments, professions, ages, statures, yet being all subject to one Law and Lawgiver, there is never the less peace and order: 
Psal. 122.  So a body, 1 Cor. 12 for although the members differ much, one bigger or lesser, and some gifted more than others, 
Body.  and more useful than others, or more fair and formal in appearance than others, yet all serve to make one body; and this difference is necessary thereunto, to make up a more orderly body. For as the unity, peace, welfare, 
Difference necessary.  and order of the body stands well with a distinction, and difference of members, 
☜  which doth not hinder, but help the unity, and order, and welfare of the body (and is better than if all the body were an eye to see, or an ear to hear, etc.) so doth the diversity of Church-members, with diversity of gifts, and graces, Rom. 13.6. help much to the order and edifying of the Church▪ which is his second Argument.  
That which is for the Church's edification ought to be performed: but to admit Saints of all opinions (differing only in things indifferent) as before, is for the Church's edification, Eph. 4.29. 1 Thess. 5.11. as the least member is useful to the body, and the meanest matter in the building useful to the building▪ Now falsely constituted Churches that are of Antichrist (indeed) cannot stand without uniformity, but Christs-can, and be edified as a growing Temple, Eph. 2.21.  
Reason 13. from Vers. 20, 21. Though all things are (in themselves) pure, (yet) it is evil for that man which eats with offence. reason 13 It is not good to eat, nor drink, 
Things of a middle nature must be let alone, rather than offend a brother.  nor any thing whereby thy brother stumbles, etc. So in 1 Cor. 6.12. and 10.23. all things are lawful that are not expedient; by these the Apostle would teach us to abstain from things (that in themselves are good, pure, clean, lawful) that are indifferent, for a brother's sake, 1 Cor. 8.13. the Apostle tells us thus much; as first, That all things of a middle nature may be waved (as Covenants, 
☞  subscriptions, etc. Forms, and false Circumstances) Secondly, rather than cause a body to fall or stumble as before, they must be waved, and not be urged, which is the scope and drift of this Chapter, and of the eighth Chapter, and tenth Chapter of 1 Cor. Now it is the Church that hath power to determine the use of indifferent rites by the Word and Law of Christ, for the maintaining of good order and spiritual peace, and unity. 
Christian liberty to be kept.  Now Christian liberty consists as well in abstaining from, as in using of those things indifferent. We may use our Christian liberty (says Par) before them which know it; but before them which know it not, 
Par.  and are offended at it, out knowledge is sufficient, and our use is forbidden; therefore wisdom and discretion is earnestly to be sought for from above, that you may know when, where, and how to use your liberty, to call for, or not to call for; use, or not use things indifferent; for when liberty (as Greg. Mag. Moral. 28. marks) Indiscrete tenetur, 
Gregor.  amittitur, cum discrete intermittitur, plus tenetur) is unwisely held, it is oftentimes lost, it is no longer a liberty, but oftentimes when it is wisely and prudentially intermitted, it is made the more a Christian liberty; now the excellency of it, 
☞  is the use, or not use of it. The actions of Gospel-discipline, are such as are essential, as piety and power of Sanctity and Profession, or else such as are ordinate (& media) or helps appointed for the orderly performance of such a Worship and Discipline; so are all Ordinances, means of grace, and administrations; now in these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be considered, the things that are to be done, and the manner of their doing; 
☞  the first, are instituted of God, and revealed in his word; 
Abstain from pressing things indifferent.  but the second sort concerning the manner of performing them, as time, place, gesture, and such like circumstances, are left to liberty, as is best for the order, use and unity of the Church, 1 Cor. 14.40. 1 Cor. 11.24. Now those brethren that do differ from you in things left to liberty, that have not posit ve precept; the Apostle says, you must admit and receive, and ra●her abstain from those things then (as to him) then render offence, or cause him to stumble; for though thou bevest this or that may be, yet have thy faith to thyself. Vers. 22. and not for another.  
Thus you have the scope of the whole Chapter to ratify this undeniable assertion laid down at first, 
Proved further by Prophecy.  for receiving of such as are weak, though differing in opinion; and this point lies clear in many other Scriptures besides, 
Expos.  both Prophecies and Precepts, and practise of primitive Churches. You have it prophesied in Micah 4.5. This Chapter begins with the promised happiness, and eminency of the Church of Christ foretold these latter days, and amongst other things, 
jew and Gentile, bond and free.  this is one Promise made, foretelling her eminency thereby, and her exceeding glory above the glory of former ages; for that all Nations shall come, that is not meant (says Gualther) All of all Nations, but many peoples of many languages, under many ways, forms, 
Gualther.  orders, and dispensations, shall come in to the Church of Christ, Jew and Gentile, bond and free, of all sorts, and opinions, 
One body all.  that are the Lords, under the reign of Christ shall come in; though Jew and Gentile are at as much variance and distance for their different judgements one from another as may be, yet they must be one in one. For there is but one Body of all believers (of all judgements) Eph. 4 4, 5, 6. in all ages, 
Such as halt between two made one.  under all forms of all degrees and measures, of light and life, Eph. 2.15. Col. 3.15. having all the same faith (for quality) in the same Christ, and all live on Christ by faith (not by form.) Thus all (of us) will walk every one in the name of his God, and we will walk (also) in the name of the Lord our God for ever and ever; Every one according to his light and measure obeying God constantly, and then saith the Lord, I will assemble her that halteth between God and Baal, 1 King. 18 (two opinions;) and make even her a remnant, and a Congregation, over whom I will reign in Zion. Besides, Ezek. 36.37, 38. you have the richest blessings reserved for the last days, 
One flock all.  when Paradise shall be restored, and the Church shall become the Lords Eden, 
Expos.  in vers. 35. I will increase them, saith the Lord, with men like a flock; how is that? i. e. thus, in a flock (alluding to a shepherd's flock) there be old and young, Lambs and Ewes, Isa. 40.11. of several sorts, sizes, colours, complexions; yet all make but one flock, and it is not the difference of the fleece, of the colour, or outward appearance, or tone, or bleat, or going, or weakness, or leanness, or raggedness, that makes it none of the flock, so long as it is a sheep still; as long as none of these differences are such as make it no sheep. 
That serve one God.  So the Church of Christ shall consist of Saints (though they differ in opinions, so long as those opinions cannot make them no Saints) that are under variety of dispensations, 
Expos.  administrations, forms, opinions, and several measures of grace and spirit; And yet the Lords flock, a holy flock. Verse 38. all having one Master-Shepherd, serving one and the same God, 
Expos.  as Zeph. 3.9. I will turn the peoples of all Nations to a pure language, i. e. of the Spirit, and then all (under all forms, orders, languages whatsoever, all) shall serve the Lord with one consent, all shall agree in one, and consent in that to serve the Lord, and to draw together with one shoulder; 
Sim.  as the simile runs, from a yoke of Oxen drawing together; yea the Leopard, and the Kid, the Lion and the Lamb shall lie down together. See this also foretold by Zach. 2.11. Many Nations shall be joined together, 
Expos.  and Zach. 8.23. of all languages, shall take hold of him that is a Jew, 
God is hastening to bring ALL into ONE.  saying, We will go with you, for we have heard that God is with you: that is, Men enlightened that have found the Lord (as in verses before) and are united to him, they shall now enter into the Church of Christ, where the Lord is with them. 
Precepts.  Though they be of all Languages, Nations, habits, forms, and appearances, so they be but holy, and seekers and servants of the Lord as before, 
Expos.  they must be received, though there be as large a difference (in things outward and formal) as between other Nations, and the Jews, yet they must be all one, and brought into one body. God will gather all his people into one, and every year he is hastening this design, to bring all into one.  
But for further proofs, see Phil. 3.15, 16. If any be of another mind) what then? not put him by, no but walk with him; for God shall in time reveal it to him; Nevertheless whereunto we have already attained (and are all of one mind and judgement) let us (all) walk (together, as Phil. 1.27. and Phil. 2.1, 2.) by the same rule (of Christ) let us mind the same things (that is, of God, the honour and glory of God, the worship and service of God) thus much, to me, lies under the Commission Christ gave in Mat.. 28. Teaching them to observe all things that I have commanded you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep them charily, 
Expos.  whatsoever commanded and commended to them in Discipline and Doctrine; 
Christ would have have his babes tenderly taken in.  now this was one in Mat. 19.14. to admit even of Infants in Christ, of such who are as weak, simple, innocent, and as unable, as little ones to speak or express themselves, etc. yet such are to be by Christ's Disciples (Christs-Church) received, and admitted as well as others that are of a more manly, grown, and strong stature in Christ; for of such as these little ones (as well as of strong ones) consists the Kingdom of heaven.  
Moreover, we might muster many Authors together to bear testimony to this truth; 
Practise of primitive Church.  but besides what was said before, we shall find the examples of all Churches in primitive times to take in all Saints, though of different opinions (if holy, and believers) in Corinth, Rome, Galatia, Antioch, 
In Apostles days.  etc. where were Jews, and Gentiles, circumcised and uncircumcised, and such as did exceedingly differ in opinions; thus Rom. 14. Gal. 2.11. and 5.1. and Act. 15.1, 2. and 1 Cor. 12, 13. for by one Spirit are we all baptised into one body, 
After them in vol. 1. pag 72. Anno 157. Polycarpus An●cetus.  whether Jews or Gentiles, bond, or free; so after the Apostles days, as appears by Ecclesiastical Writers, all that were godly in Christ Jesus without respect of persons or opinions were received, their faith in Christ and love to all Saints was looked upon as necessary and enough (as Mr. Fox observes) till the hot contest between the Asians and the Romans about the observation of days, 
Fox.  An. 157. and then in Antoninus Pius' reign was Polycarpus fain to go to Rome to Anicetus (than Bishop of Rome) and though they two differed in opinion, 

Church admitted Saints of different opinions, and of different observations 157. and after. Irenaeus.  
Victor Bishop of Rome.   yet were they one in most sweet, kind, and Christian communion, and both avoided the breach of unity or peace, says Euseb. Eccles. Hist. lib. 5. cap. 23, & Socrat. Scholar Hist. Ec. 5. cap. 21.) and as Irenaeus writes to Victor (as we shall hear by and by) the Church before this time received such as were of contrary opinions, and held contrary observations, and yet notwithstanding held fast the bond of love and unity. (Vide Par on Rom. 14 v. 6.) Afterwards in Comodus' days the poor Saints had a little breathing time, and respite from persecutions to take air a little, and then arose (as is usual in the times of the Church's peace and liberty) a loud difference amongst brethren about the observation of Easter day, and such trifling ceremonies, some (and those of the Western parts) as Mr. Del takes it in's way of peace, 
Till ●an. 200▪ in Victor's d●yes, Bishop of Rome, he went about to cast out, and not take in them that differed in opinion.  pag. 116, 117.) pretended the tradition of Paul and P●ter to observe it on one day (although indeed they had it from Hermes and Pius) and the Eastern Churches pretended the tradition of John to observe it another day: and about these trifles they had hot word-wars and skirmishes in discourses; but yet love continued, and unity and order in the Church, till Victor's time, a fiery (brand, or) Bishop of Rome; and he rose high, and as hot as a Toast, to excommunicate all that were not of his judgement for Easter-day, after the (pretended) tradition of Paul. 
Which Irenaeus writes against in a letter to him.  And the Asian Churches not yielding to his opinion, he would cast out, and take none in, but those that did just jump with him in his opinion; hereupon those of his opinion went to him, and of the other, to the Churches of Asia. Now the difference growing great, even to the breach of unity, 
Uniformity began an. 200. Th●n Saints judged Schismatics, and Heretics, and to be excommunicated▪ that differed in opinion. Euseb. l. ●. c. 26.  order, and all, and that about trifles, things not necessary; Irenaeus writes to Victor Bishop of Rome roundly, and tells him it was not so before: for among former Christians, & in the Churches then, they were all at peace, and in love amongst themselves, although there were variety of opinions, and observations, and till this time Christian liberty continued in use, and it remained fresh to use or not use things indifferent; but now began uniformity to be of force and in fashion, and to be all of one opinion a thing necessary, (and not before) and such as differed to be judged Schismatics, Heretics, and the like. And now all alike have been in a flame, and the Saints of Asia (that could not be induced to them, or seduced by them of Rome) were to be cast out, and excommunicated by Victor; but then the word was brought forth to decide the difference: and those spiritual weapons▪ to win the Conquest Irenaeus uses (as before) and says thus further to Victor in his letter. 
Not so till Victor's time proved by Irenaeus.  The variance and difference about ceremonies is not now new, nor strange in the Church of Christ, both about Easter day, and Fast days; and yet for all this diversity, they were in unity among themselves, which he proves, and brings abundance of examples for it, and instances in Telesphorus, Pius, Anicetus, Soter, Eleutherius, and others, who neither tied themselves nor others to an uniformity, 
1 Wh●t is not commanded, is left to the liberty, and light of Saints.  or to be of their judgement or opinion, but all were left to Christian freedom. And as Socrates lib. 5. cap. 19 says of the several sorts of fasting then used in several Churches, because none can bring any commandment written of this matter, 
☜  it is plain (says he) it is left free to every man's mind and will, and none to be compelled by fear or necessity to do this or that.  
Thus we see in those days the Saints that differed in judgement and opinion were beloved, and received, and accepted as Saints, without respect to their opinions, till Victor's time, when Antichrist began to get a head, and to assinuate secular powers, etc. And ever since, O what sad differences have arose! (by the Devil's subtleties, 
Ever since Antichrist climbed up to this, what difference are there and breach of opinion, is breach of affection.  and Jesuitical sophistries) and what rank seeds of division have been sown to set Christians together by the ears, and that about nothing! empty shadows, and puff-paste appearances! and all hereby to vilify the Church of Christ, and true Saints, as if such could not be Christ's Disciples who differ so, seeing they should all love one another, Joh. 13. and not fall out, and jar as they do. Do not the enemies of the Gospel to this day, Papists, and others make sport of this, and make it an argument against us that we are not Christ's? O what a may-game they made (and do yet) at the hot contestations between Calvin, and Luther in Germany? and betwixt the Lutherans and Calvinists? what fearful, detestable, unchristian combats are there yet? how unkind and cruelly hateful are the one to the other, and all about opinions? And in our days what a bone is cast in to make a quarrel between the Presbyterians and Independents? Independents and Anabaptists, & c? Now that which is worst, is, that they differ in affections as much (yea more) then in opinions (which is a most miserable thing amongst them that are indeed godly) now this was not so from the first; for as we have heard before; so Augustine and Hierom differed in opinion, but yet loved one another heartily, 
All should love.  and did not at all disturb the Church thereby, but had high esteem one of another for all that, as Peter had of Paul (who differed from him, and preached openly against him, Gal. 2.11.) yet, says he, Our beloved brother Paul, 2 Pet. 3.15. And I remember, when the Donatists did urge Cyprian's opinion for rebaptising, 
Aug. Vincentio Contra Donat. & Rogat de vi Co●rig. Epist. 48.  O, says Augustine for him, Hunc quasi nevum candidissiim pectoris cooperuit ubere charitatis, but he hath covered this faulty opinion of his most fair and candid breast, with the full bigs of charity; 
A good lesson for Anabaptists especially them in Dublin, & Waterford.  for he did hold fast to his brethren that differed from him, in all love and sweetness, and would not rend away from the Church, but maintained the unity of the Church (which was not of his mind) and kept continually the bond of peace! Oh! O then, that all brethren of all opinions would learn this lesson, and we should be glad to have communion with such kind of Anabaptists! Donatists! Cypriansts! or what opinion soever, so holy! But thus I have proved it to be the practice of primitive times to admit differing brethren, till Antichrist began to start up. And Melancthon says, 
Melancthon. Ali Saints, though differing in opinion must be one in heart and love. Bucer.  (as Dell observes, pag. 120. in's way of peace) seeing we agree together in the chief Articles of faith, and Christian doctrine, we must embrace each other (as brethren) in unity and Christian love, order, and peace; and let not the difference of rites, or variety of Ceremonies, or difference of opinions, disjoin our minds and hearts from one another; no, nor yet the difference of Ecclesiastical government (says Bucer) make us differ from one another: have we not all one Father? for shame let us love and live together as Saints. Besides all this Artillery to defend this truth, viz. That all Saints might be admitted, I might fortify it further by other Reasons, which I shall omit them now (having been alreardy at large) unless taken in two or three considerations; 
1 Consid. Saints children of light.  As  

Expos.  First, that all Saints are Sons and Daughters of light, and therefore have liberty to lay by what is dark to them; for as Psal. 39 ult. in the Lords light they see light, not in man's light; they cannot see with other men's eyes. Therefore they have a liberty of rejecting, or refusing whatsoever they find not agreeable to the revealed mind of Christ; And whatsoever is asked of them, or accepted from them (as matter of faith) and they are required to obey, or yield submission to, they must, and will have God's word to give it them, & the Gospel of Christ to hold it out to them, or else they return a blank to it, or a negative answer, 1 Thess. 5.22. Col. 2.20, 21, 22▪ 1 Joh. 4.1, 2. Act. 17.11. Gal. 5.1. and will have none of it, that hath none of Christ's Commands for it: wherefore it is with them as it was with the Beraeans; they search the Scriptures whether they can find such things so or no. Children of day, they see where they go; but them of darkness do not, Act. 17.23. 1 Joh. 2.11. they go they know not whither, 
☜  but at a venture do as others do; whilst the Saints of God walk warily, wisely, knowingly, etc. yea and armed with light too, Rom. 13.12. being round about swallowed up (as it were) in a clear truth, which they are able to defend and maintain, having put on the armour of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments, weapons of light too for defence. The word of God which conquers them they use to conquer others with, 
In armour of light to defend truth.  and in such cases as these are, (as to the Doctrine and Discipline of Christ) the Saints had need to be clear; for they shall meet with many adversaries, oppositions, enemies, hot, strong, sturdy, and lusty, and that will with full blows, and violent buffets, and arguments use all means to assault, wound, and knock them down; 
☜  therefore, I say, they had need to have the armour of light on, against the time they are to meet their storming, angry, raging adversaries, else they will soon yield and faint; therefore it is that nothing should be urged upon them which is dark to them. For as darkness is caused by the absence of the Sun, so is darkness in the mind, and upon men's spirits, 
Sim.  when they find not Christ's (the Suns) light to shine in their hearts, and to give them the knowledge; and when they find not in the Gospel, that form, opinion, or practise, which others urge to them, and would press upon them, 
When they are in the dark.  than they are in the dark, which ought not to be thrust upon any Saint, or Brother, that is to be received.  
For first, wherein they are in the dark, they are disconsolate; whilst those that live in the light walk in the day, 
1 Disconsolat.  and do what is clear to them out of the word of God, and do it cheerfully, freely, comfortably, and indeed confidently. And the conscience is cleared, and rejoices in such practices as are approved by daylight, and are cleared in the understanding, and proved by the word of Christ. And  

2 They cannot see.  Secondly, darkness hinders sight, tenebrae a tenend; and tenebra est visus impeditiva; and so do such opinions and practices which are pressed upon us without the word of Christ (without the light) and not in the beams of the Sun; those brethren cannot see other things (oftentimes) that are swallowed up in them. Who are more blinded (as to the most spiritual objects and discoveries) than your greatest formalists? that are most hot, high, stirring, pressing their own forms, opinions, judgements, especially in things doubtful, and indifferent (and such things as are left indifferent (and such things as are left in the dark without the word;) O! how bitterly are they besotted & incensed against the more subtle! oriental! spiritual! and most splendent truths! (colour omnibus unus) thus were the Pharisees, and so Isa. 29.10. and Joh. 9.39.  

3 They cannot walk in it well.  Thirdly, they know not how to walk when they are in the dark (est gressus prohibitiva) nor whether they are right or no; And  
Fourthly, they walk in fear (for so much as they are in the dark, 
4 They are in fear of it.  est timoris incussiva) and so they cannot but be faint and fearful of that opinion, practice, or form, which they find not in the word of God; And  

5 Liable to fall from it, or else to fall in it which is worse.  Fifthly, (est casus inductiva) it is dangerous, and they are liable to fall then when they are forced or induced to do that which they see not warranted in the word, but left in the dark too: and who then would (as was said before) give a brother such occasion to stumble and fall?  

6 Makes them too bold and fiery.  Sixthly (est verecundi● diminutiva) this night-opinion, or practise, or form (whatsoever it be) which any are brought into, makes them (many times) too immodest tooth and nail (unguibus & dentibus) to fight for, and act for what the word warrants not. 
Sim.  As the night that makes nightwalkers too bold in immodest forms, and appearances and practices suitable thereto. 
As at this day we find among Presbyterians, and others, etc.  So, O sad! some of your formalists you will find have the Whore's forehead! harlots-dresse, and are too bold! (as blind Bayard) and confident for such forms! opinions! practices! and ways, which have none of God's word to give life or light to them! and yet how hot are some for Antichristian orders, and customs, which (were the light up, and did the Sun shine in their Horizon) they would even blush to own, and be ashamed to show their heads for. 
The golden rule conscience  Now all these (and many more) inconveniencies would be unavoidable consequences of such practices, as to press our opinions or judgements upon any of the Saints, and upon such conditions to admit of them into Communion, which God forbid should be in our thoughts hereafter; For let us do as we would be done by, and let every one walk (that is a child of Light) in the light and liberty of his own conscience; for better it is to follow even an erring conscience, when it cannot be informed and corrected, then to do against conscience. But thus for the first Consideration.  
Secondly, Consider what is the glory and beauty of Zion, (which shall be shortly) the joy of the whole earth? 
2 Consider. The beauty of Zion i● all in one.  is it not variety in unity? and into unity? The Church militant is the image or figure of the Church triumphant, and all her Ordinances, Orders, Forms of Discipline and Doctrine are no more, (nor less) then a shadow of what is to come in the Jerusalem which is above, Gal. 4.26. wherefore the word Jerusalem in the Heb. is of the dual number, 
The Church here looks like her above. Amama in Cor●nide.  to teach us (as the Cabalists confess) there is an heavenly, as well as earthly Jerusalem● and the taking away of the letter jod out of J●rushalaim 2 Sam. 5 13. teaches the earthly Jerusalem is but the shadow, and the shadow vanishes away into the substance, which is that, that is above. 
Here a shadow of what is to come here ofter.  Thus the Apostle intimates in Col. 2.17. speaking before of many Ordinances of Circumcision, Baptism, sabbath-days, etc. which are all (says he) but a shadow of things to come. Like as you shall see the image of the Sun in a plash of water, 
Sim.  where it looks like the Sun, full of light, and very lively, as if the Sun were seated there. 
Expos.  So Cant. 6.9. the Church here is said to be the only one, 
So are all Ordinances.  the choice one of her mother (i. e. the Jerusalem above) that is, she looks so like her Mother, as the very picture of her. 
Baptism.  So her Ordinances are but shadows of what is to come. 
Word  Baptism whereby they are washed here (and in primitive times the Catechumeni and Adulti were wont as soon as they were washed, 
Singing.  to be clad with white robes) it is but a shadow of what is to come, Rev. 7.9.14. when the Saints shall be clad with white robes, washed in the blood of the Lamb. The word here enunciative, is but a shadow of what is to come (the body is Christ, 
Sabbath.  saith the Apostle) he is the word essential, Jo. 1.1. the singing of Psalms Hymns, and spiritual Songs is but a shadow of that Hallelujah which i● to come, 
Christ is the substance or body of all.  which we shall all sing with one voice before the Throne and Lamb for ever, Rev. 1.9.1. and again Vers. 3. and again Vers. 4. and again Vers. 6. as never satisfied, 
How a shadow here.  and yet ever satisfied with singing it (Victoria Hallelujatica.) The Sabbath here is but a shadow of that which is to come. Christ is the body and substance of them all, 
What a shadow is.  he shall be the Temple of the New Jerusalem, that is, he shall be in the room, and stead of all Ordinances, Sacrifices, Worships, and services, viz. Christ, the substance of all. All the shadows are empty things, though caused by the substance in the light, yet the shadows are variable (as the Sun turns) in ev●ry age, 
☞  and shall grow less and less, shorter and shorter, as the Sun grows higher and higher, till they be swallowed up in the substance, and are no more (as shadows) seen. In the interim where the shadow ends, the substance begins. 
☞  The shadow is the dark, or imperfect representation of the person, and hath some similitude thereof. The Church here is a representation, or similitude of that to come; that here is more in variety, that to come more in unity; for in that to come, Saints of all judgements, under all forms, in all ages, are members of one Church; and the more the Church here (now) looks like her that is to come, the greater is her beauty and glory; and the more her variety is swallowed up in unity; the more she looks like the Jerusalem which is above, 
Variety in unity.  for all shall be one Rev. 7. from 1. to 10. of all Nations, kindreds, peoples, tongues, which no man could number; this is the work, the strange work that God goes on so fast with, especially in these last Ages, and in these Nations, as Eph. 1.10. To gather together into one, all things both which are in heaven & which are on earth, 
God is hastening it.  even in Christ (the substance) (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to recapitulate, and bring up to one head, to collect (as in multiplication) all into one sum; All things in one, all Saints, all Ordinances, all opinions, all forms, 
Expos.  all excellency's, to gather all into one. To reduce all to one head. For this Christ prayed so, Joh. 17.20, 2●. that all Saints (in all ages, of all opinions whatsoever) that believed, 

All Saint● in all ages of all opinions, one: Christ prayed for it.  
It will be the Church's glory in every age more and more.   or should (for time to come) believe in him, might be all one, and then their glory would be great, Jo. 17.22. and they would be made the more perfect. Verse 23. O! we shall see every day more and more (as the gathered Churches are more & more refined and spiritualised) that they will less press the form, or pray for the opinions of such as are to be received and admitted, but will make it enough to know that they are believers in the Lord Jesus and therefore aught to be one with them, be their opinions different from them in things doubtful and indifferent; and this Doctrine shall shortly be embraced without scruple or question; and then the Church shall be more glorious and beauteous in the sight of all. 
And her beauty.  As the beams of the Sun which are here below are many, & various, and spread divers ways, 
Sim.  yet the higher and nigher to the Sun, they are the more united, and the more they are united in one, the more splendent, and glorious they are; 
Nigher Christ, the more all is one, and her perfection.  So the Church growing upward to her full stature in Christ, the nigher she is (to this Sun) the more her multiplicity of forms, opinions, Saints, and all are made one in Christ, and the more glorious they must needs be; and besides the more sweet & perfect they are too; as variety and discord in music, 
Sim.  make the sweetest concord, and most orderly and perfect period; but thus far for the second Consideration. 
3 Consider. the rule of admission, is prudent and charitable. Vide Noyes Temple p 63.   
The third Consideration is from the rule of admission, which is a rule of Prudence, and Charity which are not membra dividentia) any degree of true faith in Christ is enough to take them in, upon Rom. 14.1. where we find an absolute probability of a person converted by the power of grace, and called from darkness to light, 
Where there is the least degree of true grace and faith in Christ.  there we are to take satisfaction, without a curious scrutiny (which some make) into their judgement in matters indifferent.  
Mr. Calvin in Epist. Rom. 14.4. says, Semper bene sp●remus de eo in quo cernimus aliquid Dei, etc. 
Calvin.  Let us always think and hope well of that brother in whom we see the ●east tokens of grace, or any thing of God dwelling in him; ●t is a great fault amongst many to exact an excellent height of grace, judgement, or the like; and to look for a Paul, or an Abraham presently; O no! for God accepteth and receiveth the least grace and growth in truth: And so must we even him that is weak in the faith, Rom. 14.1. Now that rule which exacts other things, and requires more than is necessary, even to the weakest in the faith, excludes many times such as God includes, and hath (himself) received and accepted of; wherefore we must have great care of grieving any of the Saints, or putting any by for their opinions in things doubtful or indifferent; for to deny a truth (even a very truth) in things of a middle size, and left indifferent, does breed but a tolerable error at the most; 
☞  but to do it in points positively commanded and necessary (I confess) is an intolerable error at the least; for stiffly to stand to an error in points necessary and fundamental, makes a man a Heretic at the least, whilst the other can make him but a Schismatic at the most.  
But thus for the third Consideration; some more I might have added, 

Dangerous to oppose Saints of Christ. Oftentimes comes to fight against God.  
With a false zeal.   but I hope I have said enough to wise men, and to all the true Churches of Christ in the world, to ratify the truth asserted of brethren (dissenting in things indifferent.) Besides what Gamaliel said to the Council, Act. 5.38, 39 Refrain from these men, let them alone, lest haply ye be found even to fight against God. Mr. John Goodwin hereon affirms, it is wisdom not to oppress any in God's ways, of God's servants, and to attempt any thing against a way, which for all that we know is the way of God, 
Goodwin.  may be found but a fond engagement, and a fight even against God himself; so it is to shut out any for an opinion (he holds) which is left doubtful or indifferent in the Scripture, a great imprudence, if not impudence: And a zeal without knowledge, Rom. 10.2. Eccles 7.18. which is full of self-conceit. Now the Rule is a sound knowledge out of God's word of the thing for which we are zealous, that it is right, 
And with a rash judgement.  and required in God's word and Gospel, Gal. 4.18. and let it be (ad aequale) according to our knowledge, Duo sunt (says Anselm out of Augustin. Serm. 202. the temp.) in quibus temerarium judicium cavere debemus, 
Anselm.  cum incertum est quo animo quicquam factum est, vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet. Rash judgement of any brother we must beware of in two things: First, when we know not with what a mind the thing is done; And then secondly, when we know not what the man may be that thus appears good (at present) or bad to us; O then, 
☜  therefore take heed how we judge, condemn, or keep out any believer, be he of what opinion soever! But so far for Explication: To be brief in Application.  
Use 1 Reproof: Are not they too to blame then, that stand too stiffly upon Circumstances? and trifles? and forms? and use 1 such things as are left to liberty, 
Reproves such as put a necessary use of such forms as are le●● indifferent.  and yet to impose a necessity upon them, is not this pestilent? and unsufferable? And yet, Oh how many unskilful builders in this age, that urge (and that strongly) an Uniformity, Uniformity! as the Bishops cried out for a Conformity, without which (and they say true) their Churches cannot stand. O sad! how this mystery of iniquity works yet! when the Church's order, peace, and happiness consists in unity of the Spirit, and not in the unity of the Form, as of a Prelatical, Presbyterian form, 
☜  or Prelatic Independent Form, or Anabaptistical Form; O no! but in unanimity, not in uniformity! For all outward Forms (be they what they will, as Mr. Warr says, (in his Dispute betwixt Form and Power, a pretty Tract, 

Form● childish things.  
1 Cor. 13. Must all pass away.   pag. 33.) are part of those childish things which are to be done away, as Paul says; hence it is that even as childhood is done away, and ceases in a more excellent growth and glory, viz. in the state of manhood and perfection; so shall all Forms of Discipline whatsoever; Wherefore it is wrong done to the Church of Christ to keep up a F●rme to hurt, or hinder our growth, or offend any of the Saints, or (as a dead Carcase) when it stinks, not to suffer, it to be buried; so I say, to keep up any Form as an engine of cruelty or persecution, or to make variance betwixt brethren. For who is so ready to crucify Christ, as the Pharisee, or man of form? who is so contentious, and quarrelsome at the approaches and appearances of Christ (in Spirit? 
Man of fo●me most enemy 〈◊〉 Christ. ) who is so captious at the truth shining in splendent spirituality? who is so ready to betray them? who sits so much at Council against them? and all, lest if Christ (in the Spirit) should be believed, their (Mosaical, Levitical) rites, and forms would fall apace, 
Church of form the Egypt in which Ch●ist is crucified.  and be of small repute, and not be received. So that, that Church-society, whose peace, love, order, and unity lies altogether in the Form, I may safely say, is such a spiritual Egypt as we read of in Rev. 11 8. which is full of dead carcases, and where Christ is crucified (at this day.) For as Egypt (which typified darkness so) it is a place of darkness, 
Expos.  
How it is an Aegyp●.  and at least a veil to keep poor creatures under ignorance, and to hinder them, and hide from them the excellencies and discoveries of Christ in the Spirit. In this Egypt are many Magicians and wise men, who imitate Moses and Aaron, and they take counsel against the servants of God, 
They deal subtly against the Sain●s.  the spiritualised ones, and Saints of Christ, saying, Let us deal wisely with them, Exod. 1.10. lest they multiply and be more than we, etc. or let us deal subtly against them, 
Stephen.  as Stephen says, the Greek renders it to keep them under us. 
By policy  So that they work against us more by policy, then by piety. As by putting strange names on the truth, to make it odious, as the Pharisees did on Christ in the flesh; sometimes calling him Samaritan, sometimes Wine-bibber and Glutton, sometimes one that works by Beelzebub, 
To make Christ in the spirit odious, and would keep him up only in the for● and lett●r.  and Devil, sometimes the friend of sinners, etc. all this to render him odious, that they might have the more suffrage to make him suffer as a blasphemer and malefactor, and none to pity him; so subtly do they disguise the true Gospel of Christ, the ways of Christ, and spiritual truths, with new and strange names, calling them Errors, Heresies, Blasphemies, etc. and what not? And why? but that they may the more unanimously, and with the freer consent of the poor ignorant people (who know not what they do) crucify Christ in the Spirit: such subtleties are in such societies, as we find amongst the Presbyterians, and others counted Independents too, at this day. O how confidently they accuse, 
☞  condemn, and crucify the Lord, and spit on his face! and lash him with their tongues in those truths, that they with wide-mouthed malice naucifie and scurrilize, and speak so unmercifully against! Besides, O, what severe Taskmasters, 
Hard Taskmasters.  are in this Egypt! how the Ministers of it put poor men upon works, lay burdens on their consciences, compel them to their opinions, and set them upon doing day and night, and press them to it on pain of death, hell and all! but alas a day! poor Saints, they have not where withal (in themselves) to do any thing! 
☜  but to build a Pithom and Ramese, Treasure-Cities▪ for Pharaoh the God of this world, to garrison against the appearances of Jesus Christ! Furthermore they in this Egypt would confine Saints (Israel) to their land; to worship there, and to serve there, 
Will not let Israel go out from them.  and then they could be content; if we would but keep within the bounds of Egypt, and not go from our own Parishes, Classes, Teachers, or the like!  
And moreover, O what a trouble to them it is to see Gods Israel doth increase and multiply, do what they can, 
And are troubled that Israel multiples, and are afraid of it.  and how are they afraid! such a Church, I say, is but a Spiritual Egypt, whose streets are full of dead carcases! corrupt unsavoury, stinking, dead, useless, lifeless and abominable Forms, which are not fit to be above ground in any place, 
☜  but where our Lord is crucified. Now, I say, O, it is sad! where we yet meet with such hard Taskmasters, as would keep us in perpetual bondage, under their Forms, and Ordinances, and impose things upon us which we are not able to bear. 
All forms must die.  Seeing all Administrations and Forms must run their race and fall: And we find not that a Form was created for a standing rule, but a temporary help to serve a turn, for an age, or so, wherein it is once useful (and then veniente perfecto, 
Sim.  evacuatur imperfectum.) For as every man will die in time, when his radical moisture is spent, and yet he may be said to die before his time, being anticipated in his course by intemperance, or miscarriage and mischance, and the like; 
Uuntimely death of forms when they are made Idols, is a warning to the formal▪ Anabaptists.  so every Form will fall in time, and naturally expire; and yet (as we say) may be cut off in the midst, and the fall of it hastened by the intemperance and miscarriages of such foundlings, as abuse it, and adore it: As the Brazenserpent▪ was suddenly knocked down when people began to give honour to it, and to Idolise it; for God is jealous of his honour, and rather than his glory shall be given to the Form, he will break it in pieces like a Potter's vessel, and grind it to powder to be no more seen, nor set up again (as he did the golden Calf. 
☜ ) wherefore how dare we dote upon any Form● which must and shall pass away! we read that Austin, 
Austin.  An. 598. asked Gregory, how it came to pass there should be so many forms, and such diversity of customs and ceremonies in several Churches and Countries, seeing there was but one Faith all this while? why saith he, that you may choose out of all the best, and picked out things, out of all the Churches about here and there, whether in Rome, France, or else where, they being left to take which you best like, and approve of in conscience to practise, as most useful and orderly. So that we are not to be tied up to any one Form, 

Christ in the form of his flesh, and in the form of his Churchway, run parallel, how.  
Christ crucified, glorified▪ living, dying, in flesh and spirit.  
Christ risen▪   nor to have our consciences bound up to things left to liberty.  
Now methinks the Church of Christ (which is his body too, and flesh (as I may say) now in his Saints, doth appear much parallel with Christ's fleshly appearance upon earth; For Christ in his flesh (when he was here) and Christ in his Church (now here) to my judgement, are said both to be his body in a parallel Form; For in this Churchform every member, or Christian brother therein is (as it were) an emblem (representing Christ) in one stage or other of his life; some live in a crucified Christ, some in an exalted and glorified Jesus; some live in his life, some in his death; some are debased and abused; some are honoured and owned; some live in Christ after the flesh and form, others live in Christ after the Spirit, and power. And in this form or appearance (as it were in his flesh) Christ does and suffers, lives, and dies, descends, and ascends into a higher glory, and the highest pitch of a Christian's life is Christ risen and sitting, 
☞  at the right hand of God. In this form he silences the Doctors, whips out buyers and sellers too out of the Temple (turns out mixed multitudes) teaches in the Synagogues (or Parishes) yea and works miracles, and yet for all that the Pharisees (of the Synagogues) do slander him, and seek to crucify him, as we said before; so that in a Form he is capable of suffering too, especially when his people are enslaved by an enforced uniformity, for which Antichrist makes use of Secular powers. But God hath in all ages poured his Unction (the Spirit) upon some of his choicest servants to oppose Uniformity enforced; 
Gerson.  and John Gerson, Chancellor of Paris a hundred years before Luther's time, lays about him hard, to beat down this Antichristian doctrine of Uniformity, or tying all to a Form. For in his Sermon before the King of France (pro pace & union Graecorum) in his seventh Consideration, he says, Men ought not to be bound up to believe and hold one and the same manner of Government in things that do not immediately concern the truth of faith, and the Gospel of Christ; (and saith) he, 
Forms are not to be enforced, but left to liberty.  were this well observed it would be the principal key to open a door of peace and love, and union among all different brethren, and Churches, and now between the Greeks and Latins who differ in many actions and forms, and rites, and rules. As for BAPTISM, the Latins say, I baptise thee; but the Greeks say, Let us this servant be baptised, etc. So for the SUPPER, the Latins will have leavened bread, the Greeks unleavened bread; but says he, Let every Province, and Church be at liberty about in his own sense, and use his own order and form. Our Fathers before the Flood lived and worshipped in one Form; after the Flood in another, before the Law in one, and under it in another, and after it, under the Baptist in another, under the ministration of Christ in the flesh in another, under the Gospel in another; 
☜  under the dispensations of the Spirit another way, etc. as Heb. 1, 1, 2. divers ways, and in sundry manners.  
Now all such Forms (as Gerson speaks of, and of such I speak) why they are left free to use or not use (as there is need of them) without ties; wherefore no Form should be so urged or pressed upon any brother or Saint, as to despise, judge, cast him out, or keep him off if he come not up to it, and under it (which is a yoke to him who is not free;) Now, we must willingly lay them aside, rather than lay them on any as a burden; for even Gods own Ceremonies, Eph. 2.15. and Commandments were laid aside, and put by to make peace and unity, that there might not be any difference among brothers; no not between Jew and Gentile (so far off) but that they might be one. 
God's forms laid aside for peace and union, much more must ours.  Much more must all our Forms (for of such I speak all this while, let none mistake me) they must much rather be thrown aside, then thrust on any Saint whatsoever. Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Britain (as Hollinshed in his Description of Britain, chap. 7 Anno 187. historifies) when the Gospel began to be preached freely, and Britain received the faith, and without any impeachment, 
☞  impediment, or Ceremonies at all; yet King Lucius sends to Eleutherius for some model, or form of Church-government, who had this answer. That Christ hath left sufficient order in the Scriptures for the government of his Church: you require, saith he, Our Forms and Laws; but our Laws are faulty, G●ds Laws are never so, take the Scriptures, and look you out a government there, and follow that. So that this was rare, even from a Bishop of Rome himself (being the fourteenth after Platina's Arithmetic) but it seems in those days they were more modest than they were afterwards, when they haled in, and hoist up humane inventions, and would make men submit to them, or else censure them; yea I may say, than they are in these days, that do even grate their teeth, and hate at their heart, such tender conscientious Saints as do but doubt or question their injunctions and Precepts; 
Like Turks, when forms must not be questioned.  and surely this were fitter for the Turks, for it is among them, that a man must not question (no not on pain of death, and damnation) their general received Religion and Ceremonies, whereby they enjoy a (pace pudendo) peace which we may be ashamed of; but this it is, among men of form, they are afraid lest their Idols should be loathed when they are known. 
Many Professors Idolaters.  There is a great deal of Idolatry yet in England; as when your Formalists set up any form, or thing, in the room of God, which is not God; 
Perkins.  that is done, says Mr. Perkins upon Gal. 5. three ways:  
1 When the Godhead is ascribed to a mere creature, as it was said of Herod, The voice of God, and not of man.  
2 When the property of the Godhead is ascribed to the creature, or thing, or form, Act. 12.22.  
And thirdly, when the heart and affections are given up to the creature, Col. 3.5. or Forms, when they make Idols of them. 
Act. 12.22. Forms Idols.  An Idol is taken two ways:  
1 A thing devised, a fiction, a humane form or invention.  
2 When we conceive of a Form otherwise than it is; Thus many have their Idols up, in this age, which God will down with to the dust in the next: Though they say, Oh, they are holy, spiritual! as Col. 2.20, 21, 22. what difference is between the Papists worshipping God in images, and the Presbyters, and some others in their forms? which they adore so, and set up in the room of Christ, and his Spirit; is not this Idolatry? When Phaedra lay with Hippolytus, 
Sim.  she protested that she embraced Theseus in him, 
Featly Serm. p. 491.  whom he so nearly resembled; but yet this freed her not from being an Adulteress: so Papists say, they worship not the Image, but the person in it, not the Crucifix but Christ: so say others, we do not so adore the circumstance, but the substance, the form, but the thing; but alas! this does little quit them from the guilt of spiritual Adultery, viz. Idolatry. O then! they are in a high blame, and Articles of high Treason might be compiled against them▪ that thus stiffly stand up for Uniformity of necessity; and such do but let their nails grow long to scratch the truth with. In every Form there is weakness, 
Sim.  and in some degree or other a tincture of the flesh, 
The occasion of Form●  self Division, etc. For the occasion of them is our darkness, weakness, and imperfection. Now it is God's design to purge all forms from their dregs and filthiness, for they are full; wherefore let not them under one form judge or condemn them that are under another; for the wisdom which is contained in every one of these administrations is justified only by her own children, and the refiners fire shall (shortly) have about with them all, and burn up all: in the mean time urge your forms upon none, for all must cease in time, though useful for the time.  
Use. Exhort to two things. First, we must not cast off the present use of Forms (whilst they are in date) though we use 2 must not Idolise them, adore them, urge, 
1 Not altogether to despise or throw by forms, for they are useful.  and force them on others. For as lace sets out the Garment, so do some Forms, Ceremonies, Orders, etc. adorn, and not obscure (if they be not abused, if they be not laid on too thick and many) the substance of God's service. Now, I say, we must not in stead of paring the nails (which indeed ought to be) be too covetous at first, and cut the fingers of the Church, or make her hands bleed; no, not although her nails were too long, too strong, too ugly, black, and uncomely, Let all things be done in decency, and in order.  
Secondly, All Saints we must receive and love, Eph. 1.15. that are in the faith with us Eph. 4.5. for all Saints before, 
2 To receive all Saints that are in the same faith.  under, and since the Law, Abraham, Moses, David, Apostles, Saints in all ages under all Forms, and Opinions, and Measures (though never so much different) to this hour; yea and all that were, are, and are to come, live in one and the same (mystery of) faith, in one and the same Christ apprehended by faith; For as the Branches of the Vine though some are higher, 
Sim.  and some lower, some bigger, and some lesser, etc. yet they all alike possess of the same life, though some come one year, some another, yet they all (equally) live the life of the Vine, the little twig that came out but this year as well as the greatest Branch that came out many years agone, all live the same life of the Vine; so in faith there is unity and equality all (in all ages, of all opinions, and under all Forms yet, all) live the same life of Christ.  
Now let us not stand at a distance about trifles, as upon shadows, whilst we live all in one Faith, one Christ; We know the lower the Sun is, the longer the shadow is, but the higher it is, the shadow is the shorter: So it is here, the more we have of (Christ) the Sun, and the substance, the less we see or mind the shadow, or the Circumstance. And it is because men have the Sun behind them, but let us keep the Sun before us (with our faces toward▪ and full eyes on Jesus Christ) and then we shall keep the shadow behind us, and walk as Children of light indeed. O then, dear friends! do not stand so much upon a Circumstance, 
Sim.  in receiving in the Brethren! for believe it, 
Why men and Churches are so formal.  they are Carnal Churches of men (more than of Christ) that do so much trouble themselves, and stumble others about outward things.  
Hence it is that all must do as they would have them to a tittle, or else they, shall presently be posted up for Heretics or erroneous persons at the least; and many times men are cross, and love to be singular, and to oppose others in their practice and opinions, though without any grounds at all. As it is related of certain Islanders near China, who will salute by putting off their shoes, because they of China do it by putting off their hats; so some out of crossness to others (that they love not) will differ from them, though they run into gross errors and great absurdities thereby, which are more ridiculous than religious. But let us not look for shadows in the room of the Sun, or empty forms for the righteousness, peace, 
Sim.  and joy in the Holy Ghost. Such as are sound in the faith we must admit, for the worship of the Temple must be measured.  
Hence it is that the Church must be satisfied that they are Believers, and in the true faith of our Lord Jesus, whereof every member whom they admit, do give in some evidences, or make some account, or other; whereby the Church rests satisfied. 
All that are found in faith must be admitted, for all their judgements in things indifferent.   
Thus we did in Dublin, the Confessions of faith (so called) made by some, lying much of this Form which follows, and is the same for matter and substance made by all.  

An Account of Faith, as it was made and given in by word of Mouth, on the Eighth day of the Eighth Month, 1651. In a Public Meeting-place at Dublin, upon his entrance into Church-fellowship there, By J. R. etc.  
I Acknowledge and profess from my very heart, before the Lord, and you all here present, That I do believe there is but one God; who is omnipotent, omniscient, omni-present, 
1 Cor. 8.5, 6. Joh 8 17, 18, 19 1 john 5.5, 6, 7, 8, 9 Matth. 28.19, 20.  and an infinite and all-glorious Being; and distinguished into three subsistences, or (if that word offend) I will say into three personal proprieties and relations, according to his several operations and administrations; namely, of the Father, Son, and Holy Ghost. The Father is of himself; the Son proceedeth from the Father; and the Spirit from them both. And although the Saints cannot take hold of God, 
Rome 1.19, 20.  as God incomprehensible, and inapprehensible; yet they know him as a Father, as a Son, as a Spirit, dwelling in them; and so far as his several attributes makes him known to them.  

1 The Father. Isa. 40.28. & 43.15. 1 Peter 4.19 Rome 3.14. 2 Chro. 20 6. Psalm 66.7.  First, Concerning the first Person (so called) of the Trinity, or God the Father; that he is the great Creator and Governor of all things in Heaven and Earth; eternally distinct (as in himself) from all Creatures (as Creatures) in his absolute Being, and absolute Wellbeing. And that this God shall judge the World. But,  
Secondly, Concerning the second in the Trinity, the Son, Jesus Christ, 
2 The Son. Acts 10.42, 43. Isaiah 45.21, 22 1 john 5 29. Isaiah 9.6, 7. 1 Tim. 2.5. 1 john 4.2, 3. 2 john 7.  of whom Moses, the Prophets, and the Apostles wrote; and in whom all the Scriptures are, and shall be fulfilled: I believe him, as he is both God and Man, making a complete Mediator; and as God equal to the Father, as Man of the tribe of Judah, the line of David, the seed of Abraham, and born of Mary, etc. And as both the only Mediator between God and Man; And he was from everlasting (and yet) as Man from the Womb, he was separated, called, appointed, and anointed most fully with all gifts and graces, 

H●s Offices.  
1 Prophet. Mic●h 5.4. Malachi 3.1. Deut. 18.15. Acts 3.22, 2●. Isaiah 54.13.  
2 Priest. Hebr. 9.12, 14. & 10.3, 10. Ephes. 5.2. 1 Peter 1.24. john 10.15. Col. 2.14, 15. Isaiah 53.12. Heb. 12.24.  
3 King. First, ●n general. M●tth. 28.18. Psalm 2.6. Psalm 45.6. H●b. 8.8. Isaiah 9.6, 7. Rev. 2.26, 27. Secondly, In particular. Matth. 2.2. Luke 1.33, 74, 75. Luke 19.27. Phil. 2.9. Haggai 2.7. Heb. 12.27, 28. Isaiah 45.22. Micah 4.2, etc.   necessary for all mankind.  
Concerning his Offices, That he is King, Priest, and Prophet,  
First, As the Prophet, he hath revealed his Father's whole will, so far as is necessary to Salvation in his Word and Ordinances, and speaks it to his Church and Saints, by his Word and Spirit.  
Secondly, As Priest being consecrated for us▪ he hath appeared to put away sin, and hath offered himself the sacrifice for the sins of the people, once for all; laying down his life for his sheep, and he hath absolutely abolished all legal and Ceremonial rites and shadows, and is now entered into the Holy of Holies, and sits at the right hand of glory, making intercession for us.  
Thirdly, As King; in general all power is given him in Heaven and Earth, and he doth exercise his power, over men and Angels, good and bad, for the safety of his Saints, and destruction of his enemies, till he hath made them all his footstool.  
In particular, that Christ is King over his Church, and shall reign on Earth spiritually, in the hearts of his Saints; and by his Word and Spirit, he gathers all his peoples together from Idolatry, Superstition, Darkness, etc. into his own Spiritual way of worship and holiness; and brings them to the Father, and by his Spirit he makes them a peculiar people, a royal Priesthood, a holy generation, and instructs and governs them by his Laws, prepared for his Church, and people.  
Thirdly, Concerning the Spirit (the third of the Trinity) that he is sent by the Father and the Son to make application of the whole work of Redemption, 
3 The Spirit. john 16.13, 14. Eph. 1.13, 14. & 4.30. Zach. 9.11. Malachi 3.1. Heb. 10.29. & 13.20. & 8▪ 6.8, 9  to those whom the Father hath given to the Son, by his decree; and whom the Son hath brought to the Father, by his blood, according to the everlasting Covenant, made between the Father, and the Son; which the Spirit carries on to us, as the Covenant of Freegrace, for our Salvation; By the operation of this holy Spirit in me. This Grace was begun first by and through the Law which awakened me so, 
john 16.8, 9 Rome 8.2. Rom. 4.8.  as that I saw I was lost, and undone for ever; and then by the Gospel, whereby Christ was revealed to me (and in me by his Spirit,) and his righteousness cleared up mine (But of this hereafter.)  

john 15.26.  This Spirit applied Christ Jesus, (as far as I knew him) manifested to, and in me; by which, I was brought at length to close with Christ; and that so unfeignedly, that I resolved to lose all before Christ) So such are, First, by Christ's righteousness justified; Secondly, by his Spirit adopted sons; Thirdly, 
R●m. 8.16▪ & 1.4.  by his Grace sanctified and really changed to the piety and purity of God's holy Image (gradually;) and Fourthly, Glorified and changed from misery to happiness; which begins in the inward sense of God's soul-melting love to them in Christ; from whence, is the hope of glory, and assurance of salvation, 
Gal. 5.22, 23. 1 John 5.7.  joy, peace, and happiness within, etc.  
Fifthly, Concerning the Scriptures in Old and New Testament, 
5 Scriptures. Psalm 147.19, 20. john 5 39 2 Cor. 1.13. Acts 26.22. 2 Tim. 3.16 2 Pet. 1.20, 21. Gal. 6.16.  they are the Word of God, as they were writ and indicted by the holy Spirit; and that they are the standing rule left us, both for our knowledge and practice, doctrine, and Discipline, here below.  
Sixthly, I believe, that by the first Adam's disobedience we all fell, and that we are all by nature the children of wrath, dead in sins and trespasses; and that those who live and die in their sins, 
6 Man. Eph. 2.1, 3. john 3.3, 4. Acts 17.30, 31. Rom. 8.13.  cannot be saved, nor any without regeneration or new birth.  
Seventhly, Concerning the Church of Christ, I know it is but one Body, Universal, and Catholic, and that is of all Saints, 
7 The Church. Eph. 4.4. Invisible and Universal. 1 Cor. 12.27, 28  past, present, and to come, invisible and visible, yea, spiritual and formal: But this I also believe, that God hath left a rule in his Word for Particular Congregational Churches here upon Earth, as the visible, to make up his one entire and universal Body.  

8 Churches visible and congregational. 1 Cor. 12.20. Col. ● 19  Eighthly, Now concerning Christ's particular Churches, I believe as I have preached and proved such a Church to be a Fellowship called out of the world, and united to Christ, As Members to the head, and all one with another; according to the Word, for the worship of God, 
Eph 2.21, 22. Matth. 28.20. Eph 4.29. 1 Thes. 5.11. john 15.19. 2 Cor. 6.16, 17, 19 Revel. 18.4. Psal 110.3. Isai. 2 2, 4. 2 Cor. 8.5. Acts 11.23. Mal. 3.16. jude 20. H●b 10.24, 25. Acts 6 3. & 14.23. Exo●. 20.24. 1 Kings 9.3. Isaiah ●. 5, 6. & 25.6, 7, 8. Psal 132.13, 14, 15. Revel. 2.1. 2 Co●. 6.8. Cant. 4.16. & 6.2, 3. & 7.12. Isai. 33.17, 20. Psal. 122.3.  and the edification one of another; and that such must be separate from false ways, worships, Antichristian superstitions, observancies, etc. and willingly join in Christian Communion, and Covenant, or resolution of cleaving close to the Lord in this his way, with purpose of heart, and by free confession of their Faith, and subjection to the Gospel; and therein especially, I believe, That the Ordinances of Christ are to be freely and frequently dispensed; as preaching, praying, prophesying one by one, Singing of Psalms, Hymns, and Spiritual Songs, Sacraments, Censures, Offices, and Officers, and often and ordinary exercising of gifts.  
And that there is a choosing of, and setting apart Officers by the whole Body, and that none doth orderly do the office of a Minister among them, but such; and besides (to omit many other things) and bring all up in this rear, I do really believe, that such orderly Churches, have privileges royal, oracles, and seals, and precious promises of Gods love▪ presence, and protection, in a special m●nner, more than all the world besides: And although particular Churches be distinct and Independent Bodies, even as City's compact. Temples, Houses, etc. yet all Churches must walk by the same rule, and have counsel and comfort, and help from one another, when need requires; as being all Members of one Body, of which Christ is the Head.  
And to conclude, I am fully persuaded in my very soul, that at the day of judgement, when the dead shall arise, 
john 5.28. 1 Cor. 15.19. Acts 17 30, 31. 2 Tim. 2.18. Heb. 12.23.  that I shall arise also, and shall rejoice in Jesus Christ my Saviour and reign with him for ever, and sing Hallelujah for all Eternity, in the Congregation of the firstborn; where the Spirits of just men are made perfect.   
And this is my Faith, fetched from my v●ry heart, and presented in the hearing of a heart-searching God, and all of you here present.  
Thus after satisfaction is given to the Church of their sound faith, I find no other thing necessary for this fifth Chapter; wherein I have been prolix, but I hope profitably.   

CHAP. VI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid. Every o●e to be ADMITTED, gives out some EXPERMENTAL Evidences of the work of GRACE upon his SOUL (for the Church to judge of) whereby he (or she) is convinced that he is regenerate, and received of God, which is proved and approved by about forty examples of worth.  

Grace in a convert discovered two ways.  IT is said of Christ Mark. 7.24. That he could not be hid, neither can grace, nor the Spirit of Christ; which is known (vel per revelationem, vel per operationem) either First, by Revelation, as when God reveals it to a poor soul (under extraordinary sad temptations, and soule-miseries) by extraordinary ways, 
1 More extraordinary.  many times in dreams, and visions, and voices, etc. (all which you shall find instanced by and by) this way to some he takes, 
2 More ordinary.  to comfort them, and recover them, and to acquaint them as he did Paul, 2 Cor. 12.9. that his grace was sufficient for them. Or else secondly, by the operation of the Spirit (& per aliqua signa) in the wonder-working, and changing effects of grace; for than thou hatest those lusts that hinder thee of Christ, and then thou longest vehemently after Christ, and lovest the means of grace, and livest in the works of grace, and findest a great change in thy judgement, 
☞  will, and affections now, and canst look up cheerfully as to thy Father now (being delivered from the bondage of fear) and canst come with an humble boldness by the Spirit of adoption, and say, Father, I want a new Coat (I must have one, viz. Christ's garment) and I must have a new Book, viz. the Book of life, etc.) and thou canst find a power in thee (more than before) for to resist sin and temptation, and a readiness to obey, Act. 2.41. and do any thing for God, out of fondness and sincerity of love to him; 
Of both those ways excellent examples follow.  yea thou contemnest worldly things, and thinkest them below thee; and eatest hidden manna, Rev. 2.17. and hast the white stone, and the new name which none knows but he that receives; the sweetness of which thou tastest, and canst tell it by experience, which is by no others to be known. And such kind of experiences I could produce abundance, and intended it, but that I am this very week prevented by a little piece, tituled, Spiritual experiences of sundry Believers, recommended by Mr. Powel; yet how ever I shall instance in some of both these sorts of Experiences in such as are the most remarkable and picked out, as they were given in at Dublin by such as were admitted; the rather for that I find not the like of some of them ever put forth for public advantage; 
☜  and I believe they are some of the flowers of the Spring in these days.  
But before this, we must prove this practice warantable out of the word of God; 
Experiences prove principles.  for I would not willingly offer any thing, but what is Gods own, and in God's order. Now to a poor soul, all such things as are in the soul, are made known by experiences; experience, we say, proves principles. A man's principles are known and experienced by his actions, as we know how the will stands, by what it will (Homo p●r actus experitur principia intrinseca. 
Proved by ) But to the thing it will appear by the word, that the Saints are to hold out their experiences to others, yea in the open Congregations, 
Precepts.  and then we shall show you the reasons, and so to the examples, to the proofs first, by precept and practice; by precept, as Matth. 8.4. when Christ had cleansed the Leper, he bid him ●oe, and show it for a testimony; and Matth. 28.7 the Angels bid Mary Magdalen go quickly and tell the Disciples, that Christ (whom ye seek) is risen, Go tell them it; and Verse 10. Christ meeting with the Maries, renews the precept, Go tell them (my brethren, for all that I am risen, yet they are my brethren) Go tell them, etc. for now ye know it, and have seen me, 
Jews practice now.  and can assuredly say that I am risen. Joel 1.3 Tell your children, and let their children tell your children, and their children another generation; And this is observed among the Jews at this day out of Deut. 6.7. and to add more solemnity to the commemoration of God's Law, 
Vide the Hist. of jews by Leo Modena ch. p. 2.  and their deliverance from Egypt, etc. they write it down in a piece of Parchment, and then rolling it up, superscribe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaddai and fastened it to the wall, or the post of the door, the right hand of the entrance; and as often as th●y go in and out, they touch it, and kiss it with great affection and devotion. This also lies commanded, Psal. 34.8. Come taste and see that the Lord is good, and 1 Thess. 5.11. Comfort yourselves together, and edify one another, even as al●o ye do. This is excellent to edification and consolation, to tell what God hath done for thy soul! for hereby many receive benefit, and may meet with the like; and other comforts, who have met with the like.  

2 Proved by Practi●e in primitive times  Besides, there be abundance of Scriptures to prove the practice of this, as in Psal. 26.6, 7. I will tell of all thy wondrous works; yea Psal. 66.19. Come and hear (says he) all ye that fear the Lord, and I will declare what he hath done for my soul; for Verse 19 Verily God hath heard me, and hath not turned away his mercy from me; So that it is no new thing to tell our experiences in public to the whole Church, 
Expos.  and in the society of Saints. I wish it were more in practice; for the rich discoveries of grace in Christ, and many wonderful various ways of Gods working in these days in his Saints would thereby be laid open. 
Expos.  But see further, Psal. 18 30. The way of God is perfect (says David) God is a rock, faithful, etc. How knowest thou this, David? O says he, I have tried it, the word of the Lord is tried; I can tell it by experience, and I know that he is a buckler to all that trust in him. And David, Psal. 51. promises, 
Expos.  that as soon as his broken bones were healed, and the joy of his salvation was restored to him, Verse 12.13. that he would presently preach it, and teach even sinners Gods ways, to give them warning of uncleanness, sin, etc. and to tell them what it is to lie in hell, 
Expos.  horror, to have a wounded spirit, an accusing conscience, and the judgements of an angry frowning God. Thus also 2 Cor. 5.11. We knowing the terror of the Lord, (that is, by terrible things which would make a man tremble, and his heart ache) we persuade men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we tell them the condition we were in, and now how we are out, on purpose to persuade them to believe in God, and to get out of their carnal condition; 
Expos.  for precedents sometimes do prevail before precepts; so that this is no novelty to declare the condition which we have been in, and are in; Taste and see, the mercy, grace, and love of God in Christ in the Gospel, by pardon, peace, reconciliation, assurance, or whatsoever is to be tasted, as Dr. Ames observes on 1 Pet. 2.3. if so be ye have tasted how gracious the Lord is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not only taken grace (for so many do) but tasted grace (per metonymiam effecti) and found experimentally feelingly, feedingly how it tastes: O then, 
Dr. Ames.  you will say, O it is good! O this is sweet! and say to others, Come and taste! The Israelites, when they had tasted the manna, they called it Angel's food, but before they slighted it, What is this? Thus Psal. 119.103. but why should we taste it, and tell it to others? There be divers Reasons, both with reference to God, the Church, and those Saints themselves that do enjoy them, why they should declare them to the Church.  
First, It is a bearing the best (outward) testimony to God reason 1 and his Attributes that can be, 
It is mu●h for God's glory. Sibs his Marriage feast pag. 103.  when we can say by experience that God is gracious, loving, slow to anger, ready to forgive, that he is true and faithful, for we have tried him, and therefore know it, Psal. 18.30. But on the other side, it is the want of this that makes us call his care, and his truth, and his mercy and love so often into question, especially in times of trials, (as Sibbs says in his soule-conflicts, chap. 18.) in Joh. 15.27. and ye shall bear witness (says Christ) because ye have been w●t● to me from the beginning (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ye shall witness upon your own knowledge (the word is) not from hear-say, 
Expos▪  but have-say, from your own experiences, ye shall testify even before the Judge in the eye, and ears of all the people, that I am full of grace, light, life, and salvation. You shall know it by experience, and witness to his truth, faithfulness, righteousness, justice, mercy, etc. And though a thousand should deny it, a child of God that can say by experience, that God is a good God, 
☞  the word is a true word, his love is a most soul-ravishing, and never-ending love, and the like; and his hand helped me, his blood cleansed, cured, comforted me, his own good will restored me; Oh, such a one opens the mouths of many to praise the Lord! Psal. 35.18.27. and to believe in the Lord, Joh. 17.21.23. Jo. 11.48. Act. 3.9. Luke 18.43.  
reason 2 Secondly, It is needful for the Church's benefit too, to set upon this duty to declare experiences of God's work on the soul, 
It is much for the Church's advantage.  and that for these several Reasons which follow, As  
1 To know (so far as may be judged by the effects) who are the Elect of God. 
1 In judging of such as a●e Gods.  1 Thess. 1.4. beloved of God (that is by the judgement of charity, not of infallibility) for none can say for certainty thou art a Saint, or elect, but so far as we judge and believe in Verse 5. the proof of Election lies in Vocation, 
☞  and ye know what manner of men we were, says he; so that the Church was endued with a spirit of discerning, 1 Cor. 12.10. Now such as the Church believes to be called of God, she believes to be of the election of grace, 
Election is a mystery.  Rom. 11.5. and such she must admit. Now to make Election sure (as 2 Pet. 1.10.) and clear, we must make our Vocation sure, and Calling clear, 2 Tim. 1.9. where it is called a Holy calling, that is from sin, to grace, Tit. 2.11, 12. from darkness to light, 1 Pet. 2.9. from former sins, 
Sim.  and lusts, to holy life, 1 Pet. 1.14, 15. and by this our election is known. To open which note, know that Election itself is secret and mysterious, as it lies in the decree, it is from all Eternity. Now poor man must needs be lost, to look what was done from all Eternity, in the secret conclave, and council of Heaven; a Being that is spanned by time cannot reach to it; his Decrees are kept close under lock and key (till it is time to open them; 
Sim. ) wherefore I find it not praiseworthy in them that so distract themselves, and others by their curious disquisitions, and nice disputations in this point. For our way to have the fruit of it, is not to dig deep, and to search to the root, but to reach to the boughs and branches thereof. 
☞  
Sim.  So look out, and take hold on the Holy calling; For the head of Nilus cannot be found out, 
Made known by Vocation.  but the many sweet issues and Springs of that (hidden) head are found out, and known: So though the Head is secret, and kept hid, yet the Springs break out, in our vocations, and holy obedience and conversation (as adam's on Peter P. 210. hath it) for a River may run a great while, 
Adam's.  and a great way under ground, but in time, and in some place it breaks out, 
Sim.  and runs openly: So the Decree may be hid and secret for a while, but the streams break out in Vocations, which is the way from Predestination to Glorification, Rom. 8.30. This cuts off that absurd, sottish, 
☜  and soule-overwhelming opinion of many poor wretches, who say, if I am decreed to be saved, 
Obj.  than I may live as I list, for I am sure I shall be saved if it be decreed; but if it be decreed I shall be damned, why I shall be damned do what I can, and my best way is to live in pleasure, loving and serving myself here, 
Answ.  for I am sure all my care cannot alter God's counsel. Oh, alas! how subtle is the Devil! but does the Word say thus? no! but the Word says, If God have decreed thy salvation as elect, why then thou shalt walk in the way of salvation, and then thou art decreed to be called (as well as saved) from sin to grace, to a holy life, from all uncleanness, 1 Thess. 4.7. to sanctification.  
Origen makes mention of one sick, who was persuaded by a friend not to send for a Physician; for saith he, 
Origen.  if it be appointed you shall die, the Physician cannot help you; if it be appointed you shall live, you do not need him, but shall live without him; Nay, Sir, (answered he) but if I be appointed to live, I will use the means (which are also appointed thereunto) for such an appointment to take effect. Now I say there is a strict, 

Election from eternity. Vocation in time.  
Salvation in the De●●●e before sanctification, but in the execution of the decree, sanctification is before salvation. Dr. Twisse.   and inseparable connexion betwixt Election and Vocation, and Vocation is a comment upon Election. The letter (says Culverwel in his White-stone) was dated from Eternity, but the Superscription was writ in time, viz. Vocation, now though the Letter be writ first, yet the Superscription is read first, and then the other is unsealed and read, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election, well becomes (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation.  
Doctor Twisse on the point of Predestination, telling us how God is not guided by second causes, in any of his Decrees, and how nothing in us was the cause of his Decree concerning us, be it what it will; yet says he in the execution of his Decree (which is in time) there is another order; for to instance in the Decree itself, from Eternity, glory is first, Salvation is first ordained, which produces grace and sanctification; but in the execution of the Decree (in tempore) grace is before glory, and sanctification before salvation, as was said before of the Letter, the Superscription is first read though last writ. Wherefore I say (for to this end I speak it) that it is altogether irregular and anomalous, 
☞  and out of our order, for any to pry, and poor, and peek first out for Election, and that would first look into the Decree.  

How the Church is to jud●e of 〈◊〉 Elect.  Now would the Church know (so far as they are able in charity, for they cannot on certainty) and wouldst thou know whether thou art an elect received of God, decreed to be saved; it is not to search the records in heaven first, but the records in thy heart first (for what is bound on earth, is bound in heaven; and loosed on earth, is loosed in heaven) how is it with thy heart? 
Sim.  art thou called yet? changed yet? art thou holy? hast thou left off thy ill courses, companies, conditions, etc. for where there is fire, there is heat; and where there is true vocation, there is (inseparably) sanctification, and holy life; would we know if the Sun shine, why we shall not need to climb up into the clouds, 
Sim.  to clamber to the skies; no! but look upon the beams shining on the earth. That ginger, says one, was sufficiently laughed at, that looking so intensely upon the Stars, and staring with so much amazement at their twinkling, 
Sim.  tumbled (unawares) over head and ears into the water; whereas, had it pleased him to have looked lower in the water, he might have seen them lively represented in that Crystal glass; so many do but undo themselves, and are over head and ears, 
☞  that look so high at first, as to search the secret will, which they shall easily see in sanctification, and regeneration revealed. And as a Father that resolves one son shall be his heir, which shall be he (amongst many) he saith not, (but keeps that secret) yet so far reveals his mind, 
☞  that it shall be he that observes him in obedience to his commands; 
Sim▪  so God, though he hath kept secret who they be that shall be saved, and whom he hath elected (he locks this up in his own bosom) yet he hath revealed it thus far, that such shall be holy, obedient to his Gospel, believe in Christ Jesus; these effects, Election brings forth, and we are not able to judge of the cause, but by the effects. 
And judges of the cause by the effects and means. The order of telling experiences.  So that when poor souls pour out their experiences, and tell the means, and show the effects of their Call; we cannot but (in the judgement of charity) believe the cause of this their Call, their faith, their holiness, is the Decree of Election, Eph. 2.10. 2 Pet. 2.8, 9, 10. and that they shall attain to the end, viz. Salvation. Now I say, in the pouring out Experiences they acquaint the Church with the means, and the effects. And you will find both these in the examples that follow, where they tell their preparation and qualification.  
In their preparation, 1 When they came to be taken off of sin, self, world, lusts, or the like, some at one hour, 
1 Preparation.  some at another, some in the night; some in the day, some at home, 
1 When, the time?  some abroad; some when younger; some when older (but that is most seldom.)  
And secondly, how? some more violently, 
2 How▪ the means?  the Lord came in the thunders, storms, fire on Mount Sinai, and in frightful flashes of lightning, like a Ghost, a Destroyer, a judge, in flaming vengeance, 
To bring them down into hell.  roaring like a Lion robbed of whelps to many; In afflictions, crosses, losses, dangers, frights, threatenings of Law, terrors of Hell, and the damned roaring in their ears, & in such dispensations as cut to the heart, pierced to the quick, sharp, and fetched blood from the soul, wounded the conscience, 
Mr Rogers. Mr. Fenner.  with a thousand stabs, as Act. 2.37. such Sermons Mr. Rogers of Dedham, Fenner preached, etc.  
But secondly, others more gently were won in by love, cherries, promises, warm tenders of the blood of Christ, lively openings of a crucified Christ, which melt their souls, and make their hearts bleed, and mourn to look up unto him, whom they have pierced, by such Sermons as Sibbs, Crispe, etc. preached. Thus they were brought low, wounded in spirit, broken in heart, 
To bring 〈◊〉 down into 〈◊〉▪ Dr. Sibs. Dr. Cr●spe.  and with fresh bleeding wounds weep (though some more, some less) for a Christ their Lord, but they know not where he is laid, Joh. 20.15. and know not where to look for him, but sometimes are afraid, and fly off, and on, and up and down, and here and there, under a thousand temptations, being in a (holy preparing) desperation, and utterly undone in their own sight and sense, till by some Ordinance, Promise or other; Providence or other; the Lord ministers comfort, and by his secret Spirit whispers pardon, and peace, and joy abundantly, and brings them to Jesus. 
And to raise them up into heavenly places in Christ Jesus.  O than they say with Mary, Rabboni! My Lord, have I found thee! Oh what sweet clasp! and closings, and ravishing embrace! and kisses of love, and banquets, and flagons! are betwixt Christ and such souls then!— none can express it! 
Sim.  O but it is best known by enjoying! It is said in Samuel●f ●f many multitudes in Saul's Army, 
But f●w so. 1 King. 31.  that only a few bankrupt undone beggars came to David in the Cave of A●u●●am; and indeed, it is true here, none but a few undone souls▪ poor beggars, that have spent all, lost all, wounded Cripples, brokenhearted Publicans▪ troubled Hanna's weeping, sobbing, sighing (and yet seeking) mary's, and sin-feeling souls that come to Christ; and that are cast in upon him through mere misery and want, and thus prepared for him▪ are received of him, 
☞  Joh. 6.37. Mat. 12.20. Mark. 5.26. and none can be put by▪ 
2 Qualifica. By the alteration that is in them▪ and such like effects.  that thus come.  
The second is Qualification; In their Experiences, you shall hear how they are changed; O! what a great alteration there is now in them! all old things are passed away, and all things become new! 
Expos.  O what trouble! and signal change they then find! a new nature! a new heart! new affections! new objects! new smile, and flow of light, and love! Oh than they could be content to die for God to lay down their lives for Christ! yea if it were to be cast to Hell, 
2 Cor. 1. ●.  so they have but Christ in their arms! their sweet Jesus in their hearts! yea if they thought that he would not save them, yet they will love him! and serve● him! and do any thing for his sake! and though he slay them, yet they can find in their hearts to trust in him! and now they forsake all evil ways, and prise the word (as a hungry man does food) & feed on the Ordinances heartily; and are frequent in prayer and duty, and are able to comfort others in the like case that they have been in; and do all they can to call home others, and to get them into Christ; they are loath to eat their sweet morsels alone, and this makes them so ambitious of the fellowship of the Saints; all which will appear in the ensuing Examples; so that it is for this Reason also to satisfy the Church, that they give out their experiences of their Call to Christ. But I shall be briefer.  
Secondly, by this they are a warning piece shot off in the ears of others, to keep them off from coming into such reason 2 sinful practices, purposes, and persuasions as they were in; 
To give others warning. Tho. Goodwin  so it is in 2 Cor. 5.11. If the rich man (as Thomas Goodwin hath it in his Child of Light walking in darkness, pag. 113.) the rich Glutton had gotten but a little while back again from hell; O what stories would he have told his brethren, to have scared them, and frighted them from sin here! hear the like of such, I say, of such as have descended hell! and seen the wonders of God in the deep! O now they are ashore, and lie at anchor, or are safe (through mercy) at harbour in Christ! hark! now they can tell you of the rocks and sands, 
☜  the sad shelves and storms, the roaring, threatening, surging, waves, and gaping gulfs that they have met with, and been in, and under. And all sinners that live in the like concupiscence, passions, lusts, covetousness, pleasures, and the like, must look for the same, and without mercy too; if this be not a seamark for them, seeing they are escaped, and (as it were) rose out of their graves, and returned out of the deep dungeons, and black abyssnesse of endless wrath to give them warning, I say, if this will not do, and they will not believe them, than they shall find experience the Mistress of fools. Piscatorictus sapit. 
Else others shall find these stories true.  The Fisherman made haste to thrust his hand into his net to take out a Fish, but was instead of a Fish bit with a Scorpion; this made him ever after wiser, and then he had learned to look before he leapt: So many unwise men are made wise (it may be too late) by too lamentable experience; 
Sim.  and as Robinson (I remember) says in his Essays, page 198. 
☜  Some who will not believe sin hath so sad a sequel as it hath, till they know it by experience, are like that Physician Tertullian speaks of, Herophilus by name, who bloodily butchered six hundred men, that he might search into their bodies, and know their natures, 
Robinson.  destroying them to know them, 
Sim.  and murdering man to find out the nature of man. O monstrous wickedness! 
Tertullia●▪  but oh more wicked Monsters! that are so merciless to their own souls! I say it of such, who will not learn the nature of sin so as to avoid it, till fatally destroyed by it, and then they will learn by experience indeed (woeful experience) when others warning will do no good, no not though the dead do (as it were) rise again to give them warning; 
☞  neither will they regard the rough checks of their consciences within them, but will still go on; they are like the Fly, which though it hath scorched its back, and burned its wings in buzzing about the (candle) flame, 
Sim.  again and again, yet it will venture again, and still to it, 
Till bu●ied in the flame, some will take no warning.  till it be burnt down, and buried in the flame: I say, so many mad men, who will take no warning till they be burnt, and burning and buried alive in the flames of hell!— O sad, when Examples, and such as these too, told by experience, instruct not! God teacheth as well by them as by Precepts (saith Mr. Rogers on the good Samaritan, 
Mat. 5.12. Mr. Nehemiah Rogers (my honoured father) in his Parables Ardeus.  page 222.) And the two senses of learning, viz. seeing and hearing have both enough to do to instruct them by such experienced examples, as are now before them (Et scripta sunt exempla p●iorum ad cautelam posteriorum, ARDEUS;) wherefore that is the second Reason to warn others.  
reason 3 Thirdly, to teach us to suspend our censures, and to forbear prejudicated opinions, 
To learn others to forbear censuring such.  or harsh judgement of such as suspire (and perhaps long too) and aspire under lamentable soule-travel, and heart-pangs! and agony! and afflictions! and temptations! all which Christ suffered, to succour them that are under them! Heb. 2.18. Luke 4 13. Mat. 4.3.11. after which the Angels came and ministered to him. Verse 11. But in the mean time whilst poor souls are set on the rack, and roar under torments, though they cry out, Oh! they are damned! undone! forsaken of God 
☞  etc. yet condemn them not, for even then, they may be the dear children of God, and pass a false sentence upon themselves for some time! so long as they lie under despair, and in the sense of their own ruinous condition, till they see a repair in Christ! O how they cry out, O wretched man that I am! 
Sr. Fran. Spira. Rom. 7.24. & Act. 2.37. & 2 Cor. 12.  and as David roared out in his troubles, and said, This is my death, Psal. 77.11. Sir Francis Spira thus despaired, but doubtless died with an interest in Christ. So do in these days many, and so you may find it in that little Treatise of Experiences beforenamed, and in these that follow; and yet they were raised out of the fire refined, and out of horror the more holy; For before we reap in joy, we must sow in tears, Ps. 126.5.6. and for one seed, or tear, we shall reap a whole sheaf of joy, and their joy shall be like the joy in harvest, Isa. 9.3. and as men rejoice when they divide the spoil; that is, before they arrive at it, there is a time of great trouble; a seed time before the harvest, a fighting-time before the spoil. 
Expos.  In the seedtime there is rending and ploughing! and trampling and harrowing of the poor earth; 
Sim.  and when all this is done (to look on) you would think it a dirty, black, barren, piece of ground, for you see no fruits at all upon it. Oh! so it is with the Saints! they have a seedtime, such time as they are rend, and ripped, and torn (as it were) in pieces, and beat! and bruised, and trampled on! and harrowed with sharp cutting goads! and daggers! Act. 2.37. pricked in their hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabbed as't were with a world of troubles, wounds, temptations, 
Saints have a seedtime, and then a harvest.  & piercings to the quick; now alas! to look upon them then, to hear how they complain of themselves then, and of their condition, as if in despair then, 
Expos.  etc. you would think them without hopes in a very sad case, dead, barren, and unprofitable; 
☜  but alas, the seed is in the ground, and lies hid (under clods) now, but come afterward in the harvest time, and see then; Oh how white their fields are! what bigbellied crops they then bring forth, Joh. 4.35, 36. what abundance of smiling fruits! flowing and blossoming! grow then upon them! happy are those that reap from them? Surely you will say, here is an alteration indeed, even to admiration! what? 
☜  is it possible that this can be that same black barren ground, that seemed so rend, torn, useless, and disorderly, it is scarce to be believed, that it can be the same, when you see such a change. So that before their joy be as the joy in harvest (for others to reap of them too, and get by their Experiences, etc.) they must meet with a Seedtime. And so with a fighting-time too, a time of great troubles, dangers, desperate conflicts against sin, and Satan, giving no quarter, but kill or be killed, crying, Arm, Arm; 
A fight time, than a conquest.  fight for thy life, strike with all thy strength against thy lusts, against their lives with the two-edged sword; O spare none! none! rout them all! ransack the Camp! pursue them hard! beat them out of the field! and keep thy ground etc. now it will cost many a bl●w, a wound, a hazard, a desperate engagement, on all sides before the Saints can come to joy, as those that divide the spoil; 
Sim.  neither can they come off without wounds; 
A time of travel, and then a birth of joy.  etc. but then their sorrow (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as of a woman in travel, that is full of pangs, etc.) shall be turned into joy, Joh. 16.20, 21, 22. O sweet change! but before this joy, Christ himself tells them of sorrows, yea of such, as their souls shall be in travel with bitter, great, sharp pangs (Medea was wont to say, she had rather a thousand times be slain in battle, 
☞  then bring forth one child (mallem pe●ire quam parere) but all tends to the birth of joy (sed finis edulcat media, says Keckerman.) Now whilst poor souls are in their pangs; it is neither piety nor charity to censure them; 
Keckerman.  for in so doing, as Asaph says, Psal▪ 73.13, 14. you will condemn the generation of the just, and will but gratify the Devil, to scandalise the ways of grace in those strict passages which are through the strait-gate; All this will appear by observing the Saints in their Experiences, 
☞  whereby as thou mayest learn the way to live in Christ, so thou mayest to avoid the censures of such as p●sse that way; which is (at first) so full of Difficulties, and dangers, and gulfs, and shelves, and as we say, By weeping-crosse.  
reason 4 Fourthly, By their Experiences you will learn how various God is in his ways and workings, 
4 To teach others how variously God works.  as Heb. 1.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers ways, and sundry manners; for some men he comes to in one way, to some in another; to some as a Lamb, to some as a Lion; to some as a whirlwind, to others as a Noah's-flood, 
Expos.  to others as a flash of lightning, to others as a Thief in the night; to some by sickness, to others by crosses and losses, to others by Sermons, etc. he leaves some a while in darkness where they see no light, Isa. 50.10, 11. in distresses of conscience, and their souls on the rack, where they see no way for deliverance, and others are in dull, 
Vide goodwin's Child of Light Chap. 12.  duskish, imperfect light, whilst their Sun is in the eclipse; yet some again he sweetly shines upon even in the morning at their first conversion and Call; and yet their Sun may be soon over-shadowed; and some that have less grace, and have lived basely, it may be they have (especially at death) splendent, and most radiant shinings, and go into Christ's Kingdom with full sails, swelling desires, and have abundant entrance, whilst others, 
Means to convert one, not the means to convert another.  that have walked more strictly with God, and who (you would think) should enter more Championlike, triumphingly and glorious, are fraught with fears, and doubts, and have their Sun set in a cloud. Now God works diversely, according to the divers complexions, conditions, constitutions, dispositions, or the like, that he hath to work upon; because spiritual comforts do not tend simply ad esse, but bene esse, to the well-being, as well as to the being of a Christian. Now by these Experiences of Saints you will learn that God hath divers ways, and divers times, and divers m●ans to work with; and some that seem very contemptible too: so that if he do not work on thee or thine, one way, he may another; he knows what means is proper; for that which will help this man (may be a wrong means) and it may be will not help that man, or another.  
Fifthly, Experiences declared do oblige others, and allure them exceedingly to rely upon God, and to believe in him, reason 5 Jo. 11.48. Act. 3.9. etc. For as David says in Psal. 22 1, 2. 
Experiences teach others to trust in God in times of troubles.  I cry, I roar, night and day for deliverance; but what argument doth he make use of? why verse 4▪ 5. Our Fathers trusted in thee, they trusted, and thou didst deliver them, they cried unto thee and were delivered, they trusted in thee, and were not confounded. 
Expos.  Therefore deliver me too, for I trust in thee, Verse 11. so that the experiences which others have had of God's gracious dealings with them, and deliverances of them, do encourage David to cast his care upon the Lord too, for the like deliverances out of his troubles. So in Psal. 31.24. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord, even as he hath strengthened mine heart, and heard my voice and cries, as in the verses before; so he will yours! O all ye Saints! 
Expos.  Thus you shall see in Joh. 4.28, 29. the woman of Samaria ran into the City, 
Thus Samaritan● brought in.  and told her experiences of the Messiah come, how he told her all things, etc. and lo! how this weak means worked upon a many, and effected a great matter, in verse 39 for the Text says, That many of the Samaritans be-beleeved on him, because of the sayings of the (poor) woman, though many more in Verse 41. because of his own word; but I pray mark, what a profitable means the poor woman's experiences told were to win them, and to work upon them to come to Christ; 
Thus was Junius converted.  and then in Verse 40. they besought Christ to tarry with them: And thus Junius professeth that the very first thing that turned him from Atheism, and made him believe in God, was a Conference with a poor Countryman of his, not far from Florence; and it is observed in the blackest times of Popery (by Fox Act. &. Mon. fol. 750.767.) when good books and good Preachers were (rarae aves in terris) as rare as Black-swans (almost) yet then did one holy man resort to another, 

And othe●s in time of Popery.  
And in these days.   and one good neighbour conferring with another, and declaring their experiences to another, did convert him, and by this means the hearts of many were turned to the Lord, and had light in those dark days; and I dare boldly say by this means more than a few are convinced, 
☞  if not converted in these days, and some that have said it to me often, have been exceedingly wrought upon by hearing the experiences of others; some informed, others confirmed others confuted by those means, which are of much use; I wish they were as much in use, whereby others might be encouraged to trust in God by hearing what he hath done for our souls.  
The Church is hereby strengthened in the Experiences of her members, as Act. 4.23. when Peter and John had reported their usage, etc. the Church united the more strongly together, and gathered up all their strength together, Vers. 24.29, 31, 32. against their foes, and for God. The experience of God's hand and judgement upon Ananias and Saphira, Act. 5.11. struck fear upon all the Church, 
In Dublin Church experience, Of prayer answered in a miraculous mercy.  and as many others as heard it, that they might beware (cavebis si pavebis.) It is well known in Dublin the very first day after embodying, being the thirteenth of the eighth month one thousand six hundred fifty one, the Church met together, and was ratified by a remarkable mercy, and pledge given in; for one of the Brethren (viz. Captain Lieutenant Johnson) his wife was in labour, (which did occasion his absence from us:) she had been in labour two days, and two nights (as I take it, for it is upon record in the Register-booke) and had two Midwives, her danger was great, her pains violent, her death (in the account of all present) imminent, the Midwives gave her over, friends, husband, all gave her over for a dead woman, that either she, the child, or both, must (unavoidably) perish: and now they had (as it were) no hopes, what does he (her husband) whilst she was on the rack (as it were) roaring, but (finding his own prayers uneffectual) runs to the Church (knowing where they were met together) in great haste, as fast as he could high, (as we use to say) being much distracted, and disturbed, tells us his wife's condition (almost past hopes in all appearance) and begs the earnest prayers of the Church at this instant season, 
☜  that God would be seen, which the Church did (indeed) I am persuaded with a most hearty, heavenly, united strength; And by a holy violence did prevail, for her life, and her little one, and begged both alive out of God's hands to the admiration of all: for that very time to a minute as well as we might guess, and as we were informed by this brother himself, and others) at that very instant time whilst the Church was so earnest and incessant, she was safely and easily delivered (even to the wonder of all with her) and soon after well recovered, with her child, and both grew strong again apace, and are well (I hope) both at this hour; This was such an apparent return of prayer, and so seasonable a first-fruits, and pledge of Gods owning us and answering us; that we could not omit, but did as a Church return thanks and praises for this seasonable experience, whereby the Church was abundantly confirmed in her faith, for future.  
And to trouble you but with one testimony further, it is not unknown, what advantage the Devil made of those Divisions which did arise in this Church afterward, by some who threw oil into the flames (as we heard before in the fourth Chapter) and would but fan down the fire, to make it mount the higher, until they had effected (what they sought for) a breach in the Church; after which, we that held together in order being wounded, and the body being in pain with the rude rent of seven or eight members from us, 
Church experience of prayers answered in another parallel mercy upon the Author.  the Church was forced to fly to the Physician to be healed, and a day of Humiliation being appointed, whilst she was yet bleeding in her green and fresh wounds, our good God who hath promised to hear their cry and to save them, Psal. 145.18, 19 gave them another, and new pledge of his owning of them, and presence with them, which was very parallel with the former and (as much as to say) he was with them yet, which hath been an experience full of virtue and force to this day, and the which I hope, I shall never be unmindful of, or unthankful for; for it pleased God to visit me with a sore distemper, and such a one as did suborn many doubts concerning me all the night before (this day of humiliation which the Church appointed, being in the last month of the last year but one, one thousand six hundred fifty one) I lay in a lamentable affliction, kept up with a vehement vomiting, which continued the next day all the forenoon I (keeping my bed) vomited four or five times, or oftener in an hour, lying in a most high (pestilential as was thought) and raging Fever. I sent to the Church for prayers, who were consulting whom to choos amongst them as a convenient keeper for me (many imagining that it might be the Plague, or that it would prove the spotted Fever at least, being taken in that manner that others were taken of these diseases) much means was used to stay the vomiting and nothing would do, which at last turned to another colour as green as grass, and came from the very heart (as I thought) I sent my man (afternoon) to the Apothecaries for more things to stay the vomiting, whilst he was gone, I was thinking the Church was wrestling for me, wherefore with much ado, up I rise, and got into my Study to prayer also, being persuaded I should join with them, and the intercessions of Christ the Highpriest also together, and that we should prevail: 
☞  when Lo! what the Lord did to be admired for ever by the sons of men, 
Faith in prayer forces out a quick answer.  presently the vomit was stayed, I know not how, and I restored (excepting a light giddiness in my head) to such an admirable condition of health, and so sudden (and which continued all my time in Ireland) so that I could not but with wonder & amazement fall flat on my face to power out praises, the whilst I was stirred up by an irresistible instinct to show myself to the Church, as Matth. 8.4. to show that their prayers were answered; 
☜  when my man returned he wondered to see me walking about the room with my cloak on ready to go out, and tell the Church. He and others that came in apace to see me (that feared the Pestilence, or such distemper was upon me) wondered and asked me how I did? I told them well, at which they wondered more, not thinking it possible; but rather that I knew not what I said, and telling them I was going forth, though they thought me more mad than wise, yet away I went to the Church who were yet praying, and that hard (blessed be the Lord that heard them and drew out their hearts) on my behalf. My coming amongst them, to tell the mercies of God, was much like Peter in Act. 12. verse 16. at which they were astonished; but as he Verse 17. Verse 13, 14, 16. So I did declare unto them how the Lord had brought me out (of prison) my bed, my sickness: so that this renewed pledge to us, 
A renewed pledge when most need.  did throw us altogether upon praises and thankful returns, being so sweet and seasonable an experience that I hope it will never be forgot; whereby the Church (as it now is) was exceedingly satisfied and ratified to this day that God was with us (yet) of a truth as much as before; from which day (as well as ever before) I dare (assuredly) say the name of this Church may be, The Lord is there, Ezek. 48.35. as Mat 28.20.  
These things I have added to this fifth Reason whereby we were abundantly obliged for future to trust in the Lord, 
☜  so that experiences declared, do much advantage others to rely upon him, and to believe in him, Ps. 37 40. and to plead with him the experience that others have had of him at such a time, in such a need, and extremity of trouble and sickness. And as waters run strongest in narrowest passages, so doth God's Power and Providences appear most and greatest in greatest straits. 
Sim.  But thus for the second sort of Reasons.  
Reason 3. Relates to themselves that do declare their experiences; for it is not enough to hear them, but to have them, as it is Joh. 4.42.  
First, Hereby they try their own satisfaction, examine their assurance and plerophory, 
1 They bring their assurance to light. 1 Pet. 5.16.  by bringing all to light, as the honest Draper doth his cloth, to give any leave to object what they can against the goodness of it; so Hall says in his Contemp. 4. part. P. 120. Now a man that owes twenty shillings may as well pay in silver as in gold, and have as good a discharge given him; but if he pays it in gold, than it is discharged in one piece without telling, or further trouble; but if in silver, 
Sim.  than it is in many pieces, and requires the pains to tell it over before he be sure that it be right; so is it here, the Saints have assurance of all discharged and paid, and themselves set at large, the Creditor reconciled, the Law at an end, etc. and all this by the immediate testimony of the Spirit, which is with more speed and less trouble, as Eph. 4.30. or else by the marks, and effects in many pieces, which will ask much pains to examine and tell over; And thus in the experiences by several pieces of good coin (stamped with God's image) you have their assurance or pleonasmes of joy and love, and light and all brought out; so that they being openly attested and approved, the Saints are thereby often advantaged for future attempts, and troubles and suits in Law; 
Caution.  so that there is great reason the Assurance be brought out to light; yet we must beware that men's applauding or approving of us, 
Quest.  or our assurance deceive us not; wherefore let us a little call to account, 
How to know it?  how a Saint knows that his assurance is real & substantial, and not shadowy, counterfeit & false?  
To answer this, we have Twin-testimonies and Single-testimonies to know it by; 
Answ.  the Twin-born testimonies are surest (& omni exceptione majores) and such are infallible,) (but the others are not so) these are of two sorts; The Spirit with our spirits bearing witness, Rom. 8.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-witnesses, 
1 By the Twin-testimonies.  so Rom. 9.1. so says Paul, My conscience bearing witness by the Holy Ghost, both go together (as honest Sibs hath it) like a pair of Indentures, 
Surest with sealing of the Spirit. p. 170.  one answers another: and that the Holy Spirits witness, is a clear testimony, see 1 Joh. 3.24. he assures the soul by powerful application (as Culverwel in his White stone well observes) for the Father chooseth us, and hath decreed it; 
Expos.  the Son executeth it to the full, and the Spirit applies it, 
☜  and witnesses our interest in it, and sets strong and vigorous apprehensions of love and mercy upon our heart, they be sweet and secret (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) soule-whispering, and spirit-breathing, by which the soul and spirit converses together (secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and have silent intercourse one with another, 
1 Spirit with our spirits.  which is not an enthusiastical fancy or illusion, but a real truth which every Saint hath a taste of, being inspirations; then the Spirit assures, (or clears) by a pleasant irradiation or brightness, beaming upon the soul, whereby he sees the assurance real and genuine; see 1 Cor. 2, 12. We have received the Spirit which is of God, that we might know the things which are freely given us of God. So Verse 9.10. by this Divine light, what a glorious gloss, a rich orjency, 
☜  a lively lustre, and an excelling Exposition is upon thy assurance; so that although from the flesh thou doubtest, from the Spirit thou seest, and art assured: For, seeing is believing, as we say; and you know this witness from a fancy to be true, by its own convincing nature and efficacy, as you know light by light; and so you know the Word by the Word, and are able to judge all other words false, and all other lights painted, 
How to be sure of it that it is a true spirit.  and all other Sun's shadows; So you know the Spirit by the Spirit, Joh. 16.8. by its own conviction which it carries with it (as true fire carries its own evidences to declare that it is fire, but false fire painted does not do so. 
A Ranter what? ) The light of a Ranting presumptuous Spirit is but like a blazing Comet; presaging his preposterous spirit, or preparing a venomous malign, 
☜  and pestilential influence, and portending his ruin; 
A Hypocrite.  and the light of an Hypocrite, is but a transcient coruscation and flash for a sudden, and is put ou●▪ but the Spirit displays himself to the soul, and gives a glistering manifestation of his presence in that heart, of his motion in that horoscope and horizon, and by his own beams (as the Sun) is to be seen, and paraphrased upon himself, and witnesses to himself, that he is there; so that (as one says) a man may sooner take the glow-worm for the Sun, than an experienced Saint can take a false light (and delusion) for the light of the Spirit. And who would be further satisfied, 
Sibs.  may see Sibs his Fountain sealed, Page 169.170. etc.  
The other Twin-testimony is taken from the Word and the Spirit, the Law, and the Testimony together, Isa. 8.20. Deut. 1●. 18. Mat. 22.29. the Scripture and the power of God, 
2 Twin-testimony is the word & spirit.  which are to go both together to give assurance, else ye err (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yea cause others to err too, 
Expos.  as the word signifies, the Scriptures were indicted by the Spirit, therefore the Spirit and they must agree; now mark then what your joys, raptures, comforts, graces, peace, hopes, evidences are? bring them to the Word; do they agree with the Scriptures? these are the undeniable Testimonies which never fail, and are ever joynt-witnesses to make thy assurance the clearer: But before I come to the Single-Testimonies (which are the less certain and safe) some object:  

Obj.  I have not the Twin-Testimonies as I know of, but only the Testimony of my own spirit, and conscience.  

Answ.  If thou findest not (as yet) the testimony of the Spirit (says Mr. Perkins) yet the other testimony viz. sanctification of the heart will suffice to assure us; 
A single testimony  for in true fire there will be heat (though thou seest no flame) or seest it not; 
Sim.  
Is enough.  yet this is not such a plerophory or swelling pleonasme of joy and peace, which others have that have the Double-testimony; for certainty is not in punto, but hath a latitude, per magis & minus, a man may be certain by an assurance and Deed of an estate, but yet he may be more certain of that estate, 
Sim.  which he is (now already) certain of; so though one testimony is enough for assurance, yet a Double-testimony is not more then enough, but makes the assurance more illustrious; of two Christians who are assured of salvation, 
☞  one may have a clearer, and consequently a comfortabler assurance than the other, for one may have a double-testimony, and the other but a single; nay the same Saint at some time may have a double-testimony, and at another time but a single one.  
Oh alas! I have had not long since a large Testimony! but now I am without light and find none, 
Obj.  neither the testimony of God's Spirit, nor yet of my own, but all clouds, eclipses, blackness, etc.  
First, There is a way left open yet for thee; 
Answ.  O have recourse to thy former experiences! evidence, assurance! 
When thou art without a witness, what to do▪  didst thou ever enjoy a sweet serenity of spirit, a calmness in conscience, on good grounds? did the Spirit once bear witness with thy spirit? then run to former assurance and evidences for comfort; so did that good man, David, 
Expos.  Psal. 51.12. O restore to me the joy of salvation! 

Three considerations.  
Vide Saltmarsh his Freegrace. p. 80.   O that it were with me as it hath been! Oh that my candle were light again! but this is the spring within that cannot be dried up, viz. it was thus with me once; And then consider,  
1 Gods love is everlasting, his mercies sure for ever; he is still the same, his Covenant cannot be broken, 2 Sam. 23.5. Ezek. 16.60, 61. Psal. 89.31.33. he changes not, though thou changest, and art not sensible at all times of it.  
2 All the Father loves he loves in his Son (Christ;) now his Son always pleaseth him, is ever alike beloved of him, so that nothing can separate us from his love, Rom. 8. because it is in Christ Jesus, he loves us, and not for any thing in ourselves. And  
3 Consider (poor souls) If God love us less or more, as we are less or more sinful in ourselves, than he should love as man; but his ways are not as our ways, 
3 Considerate. to assure poor souls in Christ.  nor thoughts as our thoughts, for all his love to us is in Christ, who is an unchangeable object, therefore Rom. 8.1.33, 34, 35, 38. 2 Tim. 2.19. O than did he ever but once smile on thee, embrace thee, embosomed thee; and wilt thou now fear, and doubt! O no! rest satisfied in his unchangeableness, dear heart, and thou shalt find the least drop of true grace shall never be exhausted, nor the least dram of true joy be dried up, or annihilated; And as it is in a Court, the seal is as true a seal, and as good a sufficient evidence in Law, though the print be defaced, diminished, and not so apparent, as a stamp that is most fair, fresh, and full, 
☜  and not defaced at all; 
Sim.  So shalt thou find it in the Court of Heaven, that the dimness of the seal, or thy sight, though thou thinkest the Marks are all worn out, the fair image and print (which formerly thou sawest) so much defaced, though thy faith cannot find out that apparent stamp (that thou once sawest) in thy heart, yet all this mars not thine evidence, or assurance in heaven; this defaced seal shall go current there, and a little imperfect seal is as good to thy assurance as a greater in heaven, and gives as good an assurance of heaven as a fairer and fuller: why so? for it was once, as good as any; and that in the Records and Books of heaven: therefore look to the initials of grace. But further,  

☞  Secondly, Is it so as thou sayest, art thou all in the clouds, answer 2 darkness? etc. well then, if reflex acts of assurance (such as we spoke of before) be wanting, 
2 When you want reflex acts, run into direct acts, with a resolute recumbency upon God.  make them up in multiplying, direct and resolute acts; now! where wants evidence, make it up in adherence. Now grasp a promise with both hands, and say, Psal. 23.4. though I walk through the valley of the shadow of death, yet will I fear none evil; O roll thyself resolutely upon free grace, and love, and resolve there to lie, live and die! though he slay me, 
Expos.  yet I will trust in him, and Isa. 50.10. When thou seest no light, 
Psal. 37.19. 1 Joh. 3.10. Rom. 10.11.  yet stay upon your God. Thus the Spouse came out of the wilderness, Cant. 8.5. leaning (i. e. laying all her weight, care, body, soul, burden, all) upon her beloved. O so! with a sweet recumbency cast thyself upon God, and see how that will work! Like men ready to be drowned, who will lay hold fast, 
Sim.  for fear the waves should throw them off; and he that believes shall never be ashamed. 
Single testimonies. What assurance is.   
But thus for the Double-testimonies; the Single are such as follow in the effects and marks, which may be testimonies to others, as well as to ourselves, of our assurance; but such are not always certain, yet such as the Church judges upon in Charity, those marks they hold out in their experiences; for assurance is a reflecting act of the soul, by which a Saint sees clearly he is in the state of grace, and heir of glory, Vita est in se reflectio, said Seneca; so the Prodigal came to himself, and 1 King. 8.47. we see that we are sure, 1 Jo. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we know that we know him. 
Their experiences tell how much they differ now from what they were before their Assurance.  Thus much we express in our experiences of his love shed abroad in our hearts; so that assurance is more than persuasion, it is the top-branch and flourishing triumph of faith. Now do but mind these men, how much they differ from what they were before their assurance of God's favour and love: before, whilst they were doubting, they did but stagger at best, if not tumble; and now being assured, they stand fast; before they did but smoke, now they flame; before full of faintings, paleness, and shiverings, now full of faith, of ruddy complexions, lively and vigorous; before but tossed about, but now at anchor; before afraid to lift up their quivering hands, and trembling eyes, but now boldly wrestling with Omnipotency its self; before durst not draw nigh the Lord, but now durst run into his arms, and leap into his lap; before came but behind to touch the hem of his garment (Scriptures and Ordinances;) but now, O they can look him on the face! and fly into his bosom with embraces! before they durst not touch a promise, and scarcely cast an eye upon a promise, but now they covetously claim all, grasp greedily, and appropriate for their own all; before their performances were green and unfit, but now mellowed with the hot Sunbeams, and are sweet mature fruits. O how they can snap asunder now those arrows that before made them bleed at the heart! now they can quench those fiery darts that formerly wounded them so deep: and whereas before they were under bondage, and went a begging, now they have an assurance they are free, and can command, Command ye me, saith the Lord in Isay; O blessed people! what a change is here! from Mount Sinai to Mount of Olives that drops fatness, where Christ is found transfigured, 
☜  Matth. 17. Now by their experiences you shall hear how they attained to this top of the Mount, and have many remarkable Marks and evidences; and yet so, as they will neither themselves (nor would they have you) to confide in those testimonies as infallible (for Hypocrites may go far in these latter, but not in the former.) It is not their new change from sin to grace, from uncleanness to holiness, from creature to Christ, 
Single Testimonies, not ever certain.  from conflicts to peace, from darkness to light, from bondage to liberty, from Sinai to Zion, from carnal-courses companions, etc. to spiritual, that causes their assurance, but their assurance rather causes these, and makes this glorious change, and these happy flow of joy and peace. It is dangerous to place assurance in mortification of sin, and dying to our former lusts, or in vivification, and living a new, another life; such as are legally enlightened may lay hold on Promises, clasp about Christ; cry out, away with their lusts; meet with some soul-melting in praying, preaching, reading, or the like; and long after the Ordinances, and taste a sweetness in them, and what not? and yet be under darkness, doubts, fears, etc. for there is something within that fetters and manacles them, till they are under the ministration of the Gospel; for as we know green wood with fire in it besets the room with smoke, 
Sim.  and fills all; and so some poor hearts, whose principles are yet too sensual, and full of (our) sap which may have many sparks of the Law, and Curses for sin kindled in them, but they will be fuller of smoke then of light, till the Spirit comes. And yet such smoaking-flax is not to be quenched, 
Times of assurance.  but blown up: Wherefore, I say, this makes not assurance, they are all in the dark, and smoke yet; yet we cannot deny but that the times of Assurance, are times of great change and alteration, the prison-doors are set open, the iron-bolts knocked off, the captives at liberty; yea they are sealing, and settling times ad corroborandum Titulum, they are times of the soul's victory and triumph over lusts, Rev. 2.17. and with the Virgin-company of following the Lamb whither soever he goeth; they are times of trampling on all things below, and keeping the moon under foot, yea they are watching and working, and warning, and arming times too, and times of breathing after full possession, 
Experiences of Saints are demonstrations of their assurance to others.  etc. and all this (and more too) will appear in the experiences of Saints: O what stories can they tell! even a new Canticles! what Jubiles! love songs! and soule-raptures do they meet with! then is Aurora gaudii, growing more and more to a perfect day! Now so far as we can judge of it by the rule of charity; 
☞  we have matter enough afforded us, in the historical and demonstrable part of their experiences. It is well noted by one (Donn. fol. 658. 
Dr. Don. ) of the Evangelist John (who was wrapped up so much into the Divinity of Christ of all other) that he does ordinarily double that asseveration so often in Christ's mouth, viz. Amen, Amen, Verily, Verily, I say unto you, etc. whilst the other Evangelists mention it but Verily, I say unto you, etc. so is it that the more we are beloved of God, and the nearer we are come to Christ (to lie in his bosom) and the more we are swallowed up in his Divinity, the further we are from single assertions of truth; and the more we meet with, and manifest to others double testimonies of God's love, and our assurance, 
Sim.  which like some precious mineral-waters, will not only mundify the ulcers, but comfort the sores, cool the heat, supple the wounds, stop the infection from going further, and by degrees will heal all. Now the fuller we are of the love of Christ, and the more we are in his Divinity, the more assuredly we assert it, and confidently we ●ver it, even as it were by double testimonies, 
Full assurance affords full experiences even (as it were) with double Testimonies  and are nothing ashamed to show our assurance, as much as we can express it by our experiences.  
But thus for this first Reason, wherein I have been the longer, because the Point is so useful, and excellent to all Saints of all judgements; but I shall be now shorter. To the second Reason.  
Secondly, True experiences (puff not up, as Col. 3.18. etc.) but teach humility, and self-denial, for than they know man reason 2 hath nothing to boast of: 
True experiences keep humble.  for this end had Paul experience of Satan's buffets, of thorns in the flesh of great afflictions, of violent temptations, and strong corruptions of smart blows from the Devils fingers, and such as came so thick that he could hardly take breath, lest he should have been exalted and puffed up in 2 Cor. 12.17. for than we are most fit for use, when we are most humble, and kept low. And it is observed that the very Turks at this day do pretend the pride of the Hungarians, and of the Epirots or Albanians to make them unfit for Slaves, wherefore when they take them, 
Sim.  they torment them to death most cruelly of all others: 
Vide Hist. of Standerbeg lib. 2.  So doubtless their destruction is most desperate, and the Devil takes a great advantage to put to death such without pity that are in his hands, who are exalted by their experiences; and Diotrephes-like, 
☜  loving a pre-eminence, 
Hypocrites puffed up by them.  seek with a corrupt desire to be some body in the eyes and opinions of others. Without infinite mercy, and deliverance this will ruin us; and thus the hearts of many Hypocrites and Professors are puffed up, and swell out with conceits that they excel others. Such the Apostle speaks of, 1 Cor. 4.18, 19 and Col. 2.18. Let no man beguile you, who is vainly puffed by his fleshly mind (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, let him not Lord it, and brave it, as great Boasters do, 
Expos.  or as such Lords that scorn others should come near them; for such a one is vainly puffed up (temere turgens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) blown up like a bladder with a breath, or some windy, empty, and unuseful humour, and dangerous or destructive tumour; of such take heed: In a dish, or a spoon, the inside and useful side (says Staughton in his Right Plea, 8. Serm. p. 81.) is hollow, but the outside is swelling out, and convex, but it is the inside that is hollow, 
Sim.  which holds, and is of use; so it is an humble low spirit, 
Dr. Staughton.  and selfdenying, and a nothing-seeing Saint (I mean nothing in himself) that is so useful, and holds so much of the liquours of life, and of what is good, whilst a Hypocrite puffed up with a proud heart, & selfconceited swelling spirit, is but like the convex superficies, 
Saints humbled.  and holds nothing. Now you shall find that it is the lowest valleys that are fullest and fattest, and the sweetest streams glide through them. Such sweet souls, humble Saints, says Bernard, are like the violets which grow low and hang their heads downward, but are full of excellency and virtue. The grass on the housetop, 
Sim.  and the fine July-flower on the wall will soon lose their lustre, and wither away, but the violets, and other flowers that grow lower and nearer the ground, 
Sim.  hold longer and livelier, and smell sweeter, and so do such as are humbled by the Lord's hand, 1 Pet. 5.6. Now it is a sign their experiences are right, when they keep them humble, Rom. 12.3. and the more weighty and full of worth they are, 
Sim.  the lower they will lay them that have them; For as in a pair of scales the most light (and worthless) pieces of gold rise the highest, but the weightiest bear most downward; so is it here, the richest in grace, 
Truest experiences lay us the lowest.  and that have the best experiences of God's love are the lowest and the least in their own eyes; The best balm sinks to the bottom, and the best corn keeps in the bottom of the fan. 
Sim.  O weigh things in the scales! the greater they are, the lower they sink! and so it is with the Saints (says Don. Serm. p. 44.) the greater they are in the sight of others, and the more excellent in their esteem, the lower they sink in themselves, 
Sim.  and are in their own eyes.  

Sim.  Now (I say) the more experienced Saints are, the more humble and broken; for although a whole garment is more handsome to men then a rent one, 
☞  yet a broken heart is more pleasing to God than a whole one; We are wont to slash and cut our apparel in pride, 
Sim.  but happy if we had hearts were so cut and rend in humility and repentance (says adam's on Peter) A robe artificially mangled and divided, and then richly tied, 
Adam's. Souls slashed for sin, low, & humble.  and united together with silk, silver, and gold, or the like, Cant. 1.11. appears the more glorious; and so is it with a soul that hath been slashed, and nobly (as it were) cut in pieces, but now united, and made up again with rich grace, and love, and peace, etc. O how lovely is an experienced soul in the God and is reserved as a choice one for the Wardrobe of heaven! 
And souls exalted in Christ are the more low, and nothing in their own eyes.  yea such as have been (as it were in the third heavens, are hereby humbled; For the higher the tide, the lower the ebhe. See but Paul, who was more exalted? 2 Cor. 12.5. who had higher experiences? And yet who was more humble in his own eyes? he accounts himself nothing, 
Expos.  2 Cor. 12.11. what Paul? that preached Christ so powerfully? that writ so fully? 
Examples.  that disputed so manfully? that converted so plentifully? and yet says he in 1 Cor. 9.16. I have nothing to boast of. No, why Paul was the Zealot of the Apostles, and in nothing behind the chiefest of the Apostles; why Paul the stout Champion of truth, he was full of revelations, manifestations, and mysteries, Col. 1.26, 27. Eph. 3.3, 4. etc. carried up to the third heavens, caught up into Paradise, when he heard (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unspeakable words, and had glorious visions, and yet (says he) I have nothing to boast of, but of my infirmities, 2 Cor. 12.1, 4. I will not glory of self. Vers. 5 and Verse 9 I will rather glory in my infirmities, that the power of Christ may rest upon me. I will rather tell of them, and declare my infirmities, and how for all them, the power of Christ rests on me. So he saith Phil. 3.13. he forgets all that is behind. See this soul-humbled Apostle, he passed through many perils, troubles, 
2 Cor. 11.23.25, 26, 27.  without, within, day and night, by sea and land, was stoned, suffered shipwreck, beaten with rods, in continual labour, and lassitude, weariness, & watchings hunger and thirsts, cold and nakedness, and in prisons often, & more than all others, and all for the truth, and yet he forgets all; why he fought beasts of Ephesus, conquered the Athenians, non-plussed the Stoics, planted many Churches, and what not? yet forgets all. Good man, full of grace, full of experience, full of revelations, and yet humble, and so much nothing in his account that he forgets all; and as if (of all men living) he had the least to be accounted of, he knows of nothing, unless his infirmities to boast of. Blessed Saints! that are swallowed up in such an annihilation and Enochian life, Gen. 5.24. when self is turned out of doors, and Christ all in all, and the love of God alone looked upon; when a man reflects not on himself (as Giles Randal says in his Bright Star, chap. 14.) but all on God in freegrace. What hast thou then, O man, to boast of! that is thine! thus, I say true experiences make us more selfe-contemners; 
Randal.  and it is a sign of a height of grace, and of one exalted to degrees of the love of God, to be of an humble, meek, selfdenying spirit; for as Hezekiahs' sign was the sun's going back so many degrees (viz. 10.) in the Dial; so a Saints going back (or from himself in selfe-denial and humility so many degrees, and growing still humbler, is a sign of his advancement and assurance in Christ (another self) in whom he goes as many degrees forward. 
☞  For as it is said of Tygranes, whilst at the feet of Pompey he threw down first his Crowns, 
Sim.  and then himself, he did thereby so much affect this great Commander, that he (with his own hand) put the Diadem upon his head again, and raised him up from the ground, and set him down by him in a Chair of State, as his dear friend and companion; and so deals the Lord with such low, selfe-denying Saints; for though by stooping low they lose of their bodily height, yet by humility and such self-denial they lose nothing of their spiritual. You may see Re. 11.16. how the Elders there rose up off their seats, and fell flat upon their faces before the Lamb, that is in humility and self-denial, which is more for their honour (as well as for Christ's) then if they had sat still; 
Sim.  
Expos.  
True experiences more declared the more humble us, and lessen us & lower us in our own eyes.  for Moses had more honour by his veil, then by his face. The Scriptures are very full of this; we find, Mat. 25.37. the righteous there had learned it, and so have all the Saints, as you see by their experiences, that they have nothing to boast of (of themselves) but of the Lord, and his love, all the day long) Psal. 44.8. Rom. 2.17. and the more they tell reason 3 of him, they are humbled before him.  

Experiences teach best.  Thirdly, Why we should declare them, because by them we are best taught the worth and excellency of the love of God in Christ, as the Queen of Sheba said of Solomon, It was true, all the report that she heard of him, 1 King. 10.6.7. Howbeit she believed not the words till she came, and saw with her eyes what she heard with her ears; and then she said, Behold the half was not told me. 
☜  Now behold a greater than Solomon is here; and such as have left all to follow him, and are gone out of their own Country, Psal. 45.11 (by self-denial) to prove this spiritual Solomon, with questions, petitions, cases, etc. hard to be answered, and have received satisfaction from him, must needs say, Although they have heard much of Christ by his Ministers, Servants, Scriptures, Ordinances, of his worth and excellency above all, and more than they have believed; yet now they have experienced him, they believe more than they have heard, and the half (of his worth, wisdom, beauty, fullness, etc.) cannot be told, no not by the very Angels of heaven. O then! they see it a happiness to be his servants! 
As p. 8  to dwell in his house! to sit at his table! to enjoy his presence indeed! 
☜  when once they have had experience of him, and of the fullness of his grace! As in some precious stone, or Pearl is some occult qualities, and excellencies which make it of more worth, and none can tell it, but those that find it by wearing it; 
Sim.  so in Christ this precious pearl, there be many hidden virtues, and properties and excellencies, that men and Angels cannot express, that the world knows not of, that neither word nor letter nor language is able to utter, and they are best known by enjoying him: those that have experience of the worth of Christ, can say it is not possible for all the ablest Ministers alive to set forth half so much of Christ's excellency, 
☜  and worth, as their souls find by experience.  
And, as I remember, I have read of Dyonisius a Stoic, who wrote a book that pain was nothing but a fancy, and an imagination; but falling fearfully ill of the stone (not long after) and feeling the torture of it, than he roars out; Oh! all that he had written was false! all was false! for now he found pain more than a fancy; and so surely experience teaches ingenuously and truly. And such as know Christ, and the love of God by experience, can say, their former conceptions, and apprehensions of him as an a●steer Master to please, exacting duties, and a severe Judge, hasty to condemn, 
Saints by experiences know more than men or Angels can tell them of God's love.  and that he damns thousands, etc. I say, they will say these were all false and foul conceptions and aspersions, and that God is gracious, merciful, ready to forgive, slow to wrath, passing by iniquity, transgression and sins, etc. that his bowels are open to embrace and receive (even the worst of) sinners of whom we are chief; and that all the Ministers, Ordinances, Books, Scriptures, that ever were or will be, cannot tell, or utter half of his love, grace, pity, and good will in Christ, etc. but only the backparts of his glory, not the face or fore-side.  
Now as a Physician finds those secrets (and oftentimes excellent things) by his practice and experience which he could never attain unto by all his reading or search, 
Sim.  or study out of books, or out of others mouth; so I say, many sweet Christians by experience find and feed on that sweetness and excellency of the love of God in Christ, 
☞  which the greatest Rabbis or learnedst alive cannot acquire or attain by reading books, Scriptures or the like, so that experience teaches more, and better than all. A blind man, though from his birth, he hath heard the Theory of the Sun read to him, yet he can never conceive of half of its glory and beauty, or take the hundreth part of that sweet delight in it which they do that see it; 
Sim.  nor can any thing we hear of Christ, work half so much as what we have of him and of the promises, etc. And one that hath tasted honey, and fed on it, knows better the sweetness of it, than one that never tasted it, but only can tell it is sweet by reading (not by eating;) and so (I say) such precious souls must needs better know the sweetness of freegrace, the worth of God's love, the excellency of a warm Christ in their souls, and the use of his most precious blood, brought hot to their hearts, than such as never enjoyed him, nor tasted how gracious the Lord is, 1 Pet. 2.3. notwithstanding they may have read much, many Books, all the Scriptures, and heard the most precious Ministers that are, or ever were (though Apostles) every day; for they cannot teach so much in a year of sweet Jesus, as spiritual experience will in a day; nay an hour sometimes to some Saints; But so much for the third Reason.  
Fourthly, Experiences embolden them that have them (and reason 4 others too) and strengthen them for the future, 
Experiences make more bold for future.  as the Experience which David had of deliverance from, and destroying of the Lion, and the Bear, he makes a running and round argument against the uncircumcised Philistim, 
Expos.  1 Sam. 17.36. and when Saul questioned him in Verse 23. for his audacity and presumption (expecting it to be no work for him) telling him he was but a boy, and came but now from keeping sheep, 
Example.  not having any experience of warfare as yet, and that this great Goliath was a stout Champion, and valiant Soldier from his youth; Ah, but says David, for all that, 
David therefore declared his experience  I shall tell thee my experience which makes me so confident and courageous at this time; 
Sim  it is but t'other day since I killed a Lion and a Bear, and saved but a poor Lamb by it; 
More bold against enemies and in future troubles and trials.  and shall I not find now as full a power, as fresh an experience, and kill this proud Philocompos of Gath; go to, fear not, I shall save now more than a Lamb (even Israel) from this Lion this day, for the Lord will deliver him to me.  
Now it is true, a freshwater Soldier (as Dr. Tailor says, 
Dr. Taylor.  Ps. 32. p. ●67.) is afraid of a Gun, looks aside the danger, and the noise is a terror to him, he fears it will cost him his life; alas poor heart! but now an experienced Soldier fears no colours, looks full face on danger, frights his foes with frown●, and every perilous opposition, and hostile blow, beats but an alarm to his undaunted courage and valour; such Soldiers are all experienced Christians; 
More bold with God too.  neither was David such a freshwater soldier, but he could gather courage upon his former experiences; and as they are thus emboldened against their adversaries, and for future troubles, and temptations, 
Sim.  so are they by their experiences the more emboldened to deal with God; Like to the experience that a poor-man hath had of some special friend of his, who helped him at such a time, in such a straight, when else he had been utterly undone, the remembrance of this revives him much, gives him good hopes, and great confidence, and boldness to come to him again (yet with an humble boldness) and he assures himself he shall find him the same still. Certes, so it is with us that have found and felt the bounty of God's love, and grace; O we grow the bolder (and yet the humbler) and dare confidently believe he will not (nay that he cannot) fail us at another time, when we need him (cum lateres duplicantur!) See the Psalmists courage and confidence, Psal. 23.1. I shall not want! why? what makes him so confident? See Vers. 2.3. He is my shepherd, he makes me lie down in green pastures, he leads me, he restores my soul, etc. I have had all experiences, thus he hath done, 
Example.  and thus he yet doth for me; therefore Verse 4. I will not fear, no! not though I go through the very shadow, nay the very valley (from whence all might think I should never more ascend, and never more be seen) of the shadow of death, 
Expos.  yet I fear not. So Psal. 27.1. whom should I fear? 
☞  Why the Lord is my light, and my strength, and my salvation; of whom (or of what) should I be afraid? as some men say, Why such a great man or Lord is my friend, what care I? I fear not. So say the Saints, this emboldens us, why the Lord is our Friend, and a tried Friend too, that never failed us, what need we fear then? 
Sim.  Oh! these experiences are singular good helps to us against future troubles! and temptations! in what kind soever they are to come! we need not care as long as we have so sure a Friend (the Lord) to come to! so that troubles and temptations cannot soon captivate such souls. For as the breathed Deer are not so quickly caught as others; neither are the breathed hearts that have been long hunted with the bloodhounds of Hell, 
Sim.  and dogged by the blackmouthed Cerberusses of their own lusts; these experienced Christians are not so soon catched as others, or entangled with the subtle gins of Satan laid under the loveliest Roses of the world's pleasures or treasures, but they run the faster, and fly the swifter, and the safer from them all.  
Fifthly, Spiritual Experiences declared out of the reason 5 heart, Mat. 12.35. are like a store-house opened, whence a man fetcheth forth things, 
They are as a store-house to give out new and old.  (for use and need) both new and old, Mat. 13 52. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) extrudit copiose & alacriter, he throws them out tumbling (says the Text) without spare (non libro sed labro) So Can. 7.13▪ 
Expos.  So the Spouse hath such a store-house, 
Sim.  or experiences laid up for afterward, new and old, which I have laid up (says he) even Mandrakes in Heb▪ Dudaim, not from Dodim loves, (p●ma mandragorae sunt blandimenta amoris) in the Belgic, called Doelappelen, they are very sweet, lovely, 
1 To give out.  
Expos.  and pleasant to refresh the weary and languishing faint spirits; 
Experiences Mandrakes.  so are the choicest experiences. And as they were dedicated to Lovers, so are these to Christ and his Church, such an antipathy have Toads, Snakes, and such like venomous creatures to the Mandrake, that they will not come near them, but they drive all such serpentine poisonous creatures away from them. 
☜  (Vide Lemnius de Mandragor) so do these experiences of Saints, which sinners cannot abide, but are driven away by them, as having an antipathy to them: besides as they be exceeding Physical, and for singular use to the sickest Patients (being odoriferous and somniferous) and so certainly are all fair, full, fresh-gathered experiences to sick souls, like Mandrake-apples of love, (and at our gates all manner of pleasant fruits, new and old, which I have laid up) that is at home: but before this, the Mandrakes were abroad in public and private, far, and near; at home, and abroad, the Saints are full of sweet, precious, odoriferous, soul-refreshing experiences, 
2 To lay up.  new and old, i. e. of all sorts, sizes, seasons, 
Sim.  day and night in an abundant measure to be bestowed and communicated, and with which they welcome Christ (their beloved) to; therefore they must be declared, and brought forth, yea and laid up too for future time of need; 
Sim.  there will be need of them when thou art a Patient, Psal 63.7. He that shoots his arrows at a But or Mark, puts them up again into his quiver for another, 
☜  and another, and another shoot yet; so the people of God, though they give out their experiences to others, yet they gather them up again, they lose them not, but lay them up for future use, and advantage; and such especially as have been successful, and are sweet, and they will not, they cannot forget them. Thus Christ recruits the memories and minds of his Disciples, When I sent ye out without scrip, or shoe, or money in your purse, etc. Lacked ye any thing? and they said, No! (O than treasure up for afterwards) and so in Matth. 16.9, 10. Do ye not remember the five loaves of the five thousand, and how many baskets ye took up? 
Expos.  nor the seven loaves of the four thousand, and how many baskets ye took up? Why then reason ye thus? (or do ye so dialogize) have ye not laid up these experiences! to furnish you for future? for a time of need? in adversity and want? wherefore the Saints should lay up this Ammunition, and provision for a Siege-time, seeing the enemy is making ready every day against us; 
☞  therefore learn of the Ant (says Solomon) who hath a Storehouse in the Summer to lay up for the Winter, and then you will not be surprised by any sudden incursion or abruption of any raging storm or lust whatsoever.  
Sixthly, True experiences put the soul upon longing for reason 6 more, and looking out for, and lingering after further manifestations of his presence and love, 
They set the soul to long for more of Christ.  which is better than wine Psal. 4.7. and 42.1, 2, 3. and 63.1, 2. and 84.12. Psal. 119.174. Cant. 1.3. Cant. 5.4. Cum multis aliis. When the child hath once tasted of the breast, than it cries, and nothing but the breast can content it, 1 Pet. 2.2, 3. when the Israelites had once tasted of the Mannah, than they longed after it, and then they cried for more and more of it; which till they tasted of, they wondered at, and desired it not (ignoti nulla cupido) but said What is this? as Mark. 1.27. the Jews said, What thing is this? What new doctrine? 
☞  Why? for they never yet tasted it; and so Act. 17.19. they think it cannot be good, and therefore do not yet desire it till they taste it; 
Sim.  and then, O how they prise the Ordinances! Ministers, means, administrations, and manifestations of the love of God The horse that hath fed on Provender will look and neigh, and with a wanton laughing eye turn about, and about, and long for it, whilst the Jade that eats no oats, but feeds only on hay in the rack, requires no more; so such Saints as have fed upon the bread of life, and tasted of the l●ve of God, in Christ, cannot but look after it, and long for it, 
Many content with Parish-Ministers provisions.  and stir about and about, till they enjoy more of it, whilst such as never tasted it, but only heard of it, are content with their common fare, of hearing and formal worshipping according to what is before them in the rack, and what the Parish Ministers appoint them, 
☞  and that is all; when alas! experienced Saints long for lustier food, and provision.  
A man (it may be) that should newly come out some deep dark Dungeon, 
Sim.  who never before saw the Sun (no● ever so much as heard of it) when he sees the Sim go down, set, and gone, is in a great perplexity, and peradventure thinks it is quite lost; but experience now teaches others otherwise, and that it will the next day arise again, and give us fresh light; 
☜  therefore they are content to wait for it, and they wish it with expectation: and so do all experienced Saints, with assured confidence call for more of Christ, and more of grace; and of the love of God, which they have experienced, and they wish for more, with expectation of more, as John that looked still for more visions and revelations; yet the Saints prise them (at their hearts) that they have already. So the Spouse, Cant. 3.2. loses him, but Verse 4. finds him again, and then she holds him, and would not let him go.  
Seventhly, Experiences declared, do oblige them (that have them) more in obedience to God; for by them thou reason 7 knowest, thou obeyest a dear, a gracious God indeed, 
They yield further obedience to God.  and a Father. Now you shall a find a child, if a stranger bid him do this, or that, he will not obey him; but if a Father bids him, than he obeys and runs straight: so dost thou willingly (and running readily) obey the Lord, when thou knowest by experience he is thy Father, and lookest not on him as a stranger; and then thy obedience is full of life and spirit indeed, as Joh. 4.24. for thou canst not be dull in his service that art full of experience, because thou art then full of love and life, 
And fill them with life, spirit, and love.  2 Cor. 5.14. 1 Joh: 5.3. Exod. 21.5. Take a glass and knock it with thy finger, if it sound dull, surely thou wilt say there is some flaw in it; so a dull obedience is but cracked; 
Sim.  but a filial obedience which flows from love, is shrill, sounds well, and is full of spirit and life, 
☜  Phil. 1.11. it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.7. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.23. Rom. 6.17. Now their experiences prompt them up to it, Psal. 40.8. and are directory as well as consolatory in a time of darkness and trouble, even in the shadow of death, as well as in a time of light and peace to serve the Lord, 
Sim.  so Phil. 2.8. even with a Daniel in the Den, as well as with a David on the Throne. See a man that is used to walk in the night, as well as in the day, fears no more one, than the other; and as some man can better find the way in the dark, to which he hath been used, and which he knows (by often going it) than another that never went it, (it may be) can do by the best instructions can be given him by others; so such as have experiences have the best instructions, and directions in their obedience, and are better, and more orderly walkers in the dark, than others in the day; in trouble, than others in peace; in afflictions, than others in joys; in any manner of adversity, than others in any manner of prosperity; and they will keep within their bounds in obedience, which others cannot; and therefore are in greater danger than experienced Christians. As the Dear that is leapt over the Pale, and is gotten out of the Park, 
Sim.  is in greater danger than the rest, and every dog is at his heels. Such as have most experience of the love of God, seek themselves least; and therefore are the best in obedience to God. But we see as the Hunter that crosseth the highway, and keeps it not, is but following his own game all this while; 
Sim.  for the way is not there: So the Hypocrite crosseth the highway (that you read off, Isai. 40.3.) and runs out of God's road, whilst the seeks his own game, and serves himself more than God. But the Saints of God are guided by the Spirit of God, and have the Pillar of fire (by night to direct them) as well as a cloud by day: And whither it be night or day, adversity or prosperity, 
Donn.  still they can see to follow Christ; and as Donn says (in his Serm. in fol. p. 139.) You shall see a man that is reading in the Evening; 
Sim.  he hath read a pretty while before, all in one and the same Book, and on the same Subject; now night comes in, twilight is on, he can hardly see a Letter. Yet let him alone, he will see to read longer in that Book, and on that Subject, which he hath been on all the while, then if he took a new book, or new subject to read on. So we that have been all the day-long doing God's service, and in the Sunshine of peace, and prosperity about our duties, and obedience: We, I say, shall the better do them (that have been used to them, and experienced in them.) Now darkness surprises us, and adversity comes upon us; and in a time of darkness, 
In a time of darkness as well as in a time of light.  when we see no light; yet we shall obey the Lord, and hear his voice (having continual experiences) to direct us. Isai. 50.10, 11. And yet we shall walk (though in darkness, without the immediate light of God's love, 
☜  and countenance seen; yea, without the former evidences, and comfort of graces, in a stormy night, without light or star, Acts 27.20. But to be in doubt, what will become of us; 
Expos.  and to be stumbling at all our comforts, and to be filled with great fears and terrors;) yet, I say, we shall continue walking and serving God, hearing and obeying his voice; which is an argument of a stout experienced Christian indeed; Experiences conducing very much hereto. But thus for this, and all the Reasons, which I shall gather to ratify this undeniable Truth.  
We have sufficiently (I suppose) proved the assertion of the use of Experiences declared in the Church, being much for the honour and glory of God, the advantage of the Church, 
☜  and themselves, that make them. Now we all concur▪ Schoolmen, Ministers and all, That where there is true grace, experienced Saints know it sweeter than the drops from the honey comb; and qui accipit gratiam, 
Vide Tho. Aquin. 1.2. q. 112.5. o.  per quandam experientiam dulcedinis novit se illam habere, quam non experitur ille qui non accipit; as we have amply before mentioned: Such men must needs know the love of God is sweet, who have tasted and digested it. They can comfortably use Laban's words in Gen. 30.27. I have learned by experience, that the Lord hath blessed me. Jehovah hath raised me, 
Expos.  and increased me, I have experience of it by comparing my former condition with my present. So the Saints do tell by experience, how Jehovah hath helped them, and blessed them, even with spiritual blessings in heavenly places. Some of which (though not so perfectly as they were delivered, yet) as well as I can collect them out of the Notes which I took of them from their own mouths, when they were admitted into the Church, I shall present, as a sweet posy of some of the chiefest flowers that I have met with this spring-time in the Garden of the Lord! the Church of Christ! 
☜  which is growing apace up to an Eden; from flowers to fruits; from Plants to Trees of Righteousness, planted by Rivers of Water.  

Examples of Experiences,  
OR Discourses and Discoveries of the dead hearing the voice of the Son of God, and now living: As they were delivered in Dublin by divers Members admitted into the Church; Being a clear account (to the judgement of charity) of the work of Grace upon their hearts; in divers ways and sundry manners converted; some extraordinarily, and some ordinarily. When? where? and how? with the effects.  
But before I begin, I shall premise this, for the godly Readers sake, that I must contract much their experiences as they were taken, lest they be too voluminous: And although in the choicest and most extraordinary ones, I shall gather the stalk longer, lest I hurt the beauty and hide the excellency of those flowers; yet without hurt to the rest, in those which are ordinary, I shall be very short, being prevented by others (in that little Treatise of Experiences newly put out.) I shall gather out the flowers only, and give you the sum of what they said, and so tie them up together for a conclusion of the whole matter. The most of these are men's, and some women's, and a very great many more I might add to them, which I have met with in England, Essex, and London, and in Ireland, and at Chester, Holly-Head in Wales, and in my travels; but that, I say, I am (I hope) seasonably (though unexpectedly) prevented; although many more do lie prepared by me.  
But to the business, as coming last from Dublin to declare some of those precious ones (and which are the greatest treasure) that I brought with me from thence: 
Encouraging others over in to Ireland.  The savour of which (I hope) will be attractive, and encourage others over into Ireland, where the Lord hath his Garden enclosed, and full of Spices, 
Cant. 7. ult.  with the Mandrakes laid up for the Beloved against his coming; which is looked for every day there, as well as here; and there the ●ride saith, O! come Lord Jesus! come quickly!  

The Testimony of Tho. Huggins, Preacher of the Gospel, given in, at the public place, Octob. 8. 1651. of Brides in Dublin.  
IT is my joy to see willingness in God's people to walk together in fellowship with the Father and the Son; and such I desire to have fellowship with, where Christ (the King) in his beauty appears most: I do acknowledge (as you have heard) that account of faith before made by our Brother R. and do experimentally know; and therefore must acknowledge that glorious Being of one God in his three distinct relations, of Father and Creator, Son and Redeemer, and Spirit, and Sanctifier; and I find in me by his Spirit, and the several operations of this his Agent, these things. I believe the Scriptures, Old and New Testament, to be the very mind of God; and do heartily desire my soul may be turned into the nature of those truths therein declared; but to that which is expected from me most, I come, viz. to my conversation. I was but young when I began to be warmed, yea, within, 
In a formal righteousness from his youth.  being under a zealous Ministry, and much put upon duty, I did use to read the Scriptures every night, and to repeat Sermons often, and so spent the first scene of my youth, till I came to be sent by my friends to London, and there I lived for a year or two; but in that time, as often as I saw any Minister, I could not but weep, and always wished that I might be one, to be able to preach too. After this, I was sent to one of the Universities there, but being wild with youthful company, I was soon after sent hither to this College of Dublin, where I am well known, and here I continued till the Rebellion broke out; at which time, I left it, and went for England into the North-parts, and about Liverpool, where I preached, (till now I returned hither.) But all this while I was but formal, and as the youngman that said, he had kept all these from his youth: So was I from my youth religious, well-given, loving the means, following of them, and seeking to serve God. But alas! yet all this while was I in darkness, and did not know it; 
Called first, when and where?  but afterwards, I saw that I was blind, and but carnal: For about the year, 
1645. called thence on the Mountains.  1645. I began to be in great doubts and troubles, and very much clouded in my spirit, and was exceedingly bound and tied up for a time, under the sense of my formal holiness, and sins, till the Lord was pleased to give me light. Once as I was walking all alone (sadly) upon the Mountains, he immediately poured his Spirit upon me, and satisfied my soul in Jesus Christ, 
2. How? Extraordinarily and ravishingly  and filled my heart with heavenly joy, and peace; and with most ravishing contemplations, which continued without a cloud for six weeks together, which gave me full assurance of God's love; 
●. Effects of this cal●.  and ever since I have lived in the righteousness of the Lord Jesus, though I have met with many clouds and storms since, yet such as have passed away, and cannot hinder me, as long as Christ (mine) is above them. Being thus translated from the form into the power, I do heartily propose myself to be one with the members of Christ in his Church: And although before I was not free in England, or elsewhere to join thus, it being so in controversy and disputable; yet now I am fully satisfied, and do see God building up his Jerusalem apace, and am confident of what he is doing to Nations; yea, I joy to see that you all seek to unite by one Spirit, and all to be one in Spirit, if not all in one Form, and so do I, not doubting but this Ministration will be most to edification.   

A further Testimony added to the truth, by the experience declared (in the same place, at the same time) by John Bywater, Preacher of the Word.  
BRethren, I do declare here this day the desire of my heart, which is to have fellowship with such a society as are built up by the Spirit; to be one with all those that are one with Jesus Christ the Head; knowing this, That all rudimentary and elementary things, do but point at a higher glory. As for my Faith, 
Called, 

1. When.  
2. How.    I acknowledge God one, not three, but as you have heard before, etc. As for my life, I shall in short say thus▪ When I was a little one, 
In horror of Hell for an oath, wept, delivered out of it.  going to School, God began with me; for once I swore one Oath (as I was playing with my Schoolfellows) but I was presently struck with horror for it, and sense of it, as if I were to go to Hell for it presently; in which horror, and great trouble, I left my Schoolfellows playing, but I could no longer, being in this misery for that sin, but away I went into the Church-Porch (not far off) and there I sat alone, and wept bitterly to myself for some time; but at length growing in some hopes (I know not how) of pardon, I began to grow cheerful, and fearless, 
And cast into it again worse than before.  until a little while after that, I went to see some malefactors suffer; and after I came home, this sight ran so much in my mind, and was for a long time set so before my eyes, That my sins, and the horrors of Hell came afresh upon me again; so that I was exceedingly cast down, and cried out, O what shall I do! how shall I be saved! which I had often in my mouth, and in the hearing of my friends: 
Delivered out of it upon surer terms than before.  in which condition, I could take no comfort from them, till the Lord himself brought me out of it, and gave me to be given up to Jesus Christ, by the life of Faith which I now live; notwithstanding. I was under several temptations, and oftentimes very thick, but even then I resolved, if that I were flung into Hell, yet it should be holding on Christ; 
3. Effects of it. H●s resolution after it.  for I will not let him go now, and here I hold through mercy, ever since. So that I take Christ for my King, Priest, Prophet, 
☜  and do believe him to be a Propitiation for my sins. And I believe, that he will restore to us a pure language, and that we shall all worship him in one Spirit, and with one consent: And my desire is to walk with you thus, in union and love, and by one and the same Spirit.   

Another Testimony or Report made of the work of grace upon his heart, (at the same time, in the same place) by John Hewson Colonel, and Governor of Dublin.  
HAving an opportunity to speak something to you, I shall do it without many words—. Time was, that I was in a state of disobedience as to God, a child of wrath, and lived in a wicked and profane family in London; 
Called, 

1. When and where?  
2. How? By the Word.  
3. Effects of it.    but yet I went often to hear a good man in London preach, by which means I was brought to see sin, and shown within me, that I wanted Christ; which when I saw, I began to desire him, and to long after him, and still frequented the means, and by the use of the means, I was drawn nigher to himself; but ever since I find I have a corrupt heart, and have much ado to keep it in; therefore God brings me under many troubles and temptations, more than many others. And I (though I am in places of power, yet I) account them nothing, seeing an emptiness in all things, and a fullness in none but in Christ. I confess, I was sometime for the Presbyterians, 
From Presbytery to Independency.  and very rigid and bitter against all others of the Independents, till the Lord did show me the Parish-Church was no true Church, being a mixed Congregation; and I was ignorant of this way which they call Independent. But now I am clearly convinced of it, and satisfied in this society, and for matter of Faith, I concur with the Brother that before spoke, and find what he said to be true in me, and do desire communion with you, as you have with Christ Jesus.   

The Testimonial of Raphael Swinfield, or his experience, as was taken out of his own mouth in Dublin, in another public place called michael's.  
I Do declare here what God hath done for me. First, in my youth, my Father, (being a godly man) brought up his children very religiously; but for my part, although I were well brought up (and instructed,) yet I was very disobedient, 
Disobedience to parents.  being young and headstrong, and harkened not to my father's advice, (which I had often, but regarded it not) which grieved me greatly afterward; for I could not endure to be kerbed or kept in; but at length, because of his continual (and yet justly) reproving me for my ill courses, and ill company which I kept, I resolved I would stay at home no longer, but I would be gone into the Low-countrieses, and we were put out to Sea, but by contrary Winds and Seas were driven back again: But I could not see this, but still held on my purpose, and having an opportunity, I got away for all that into England; 
Went from them into England.  and I was in England a while, where my friends set upon me, and persuaded me to turn home again, telling me many things to move me; but whilst I had my abode with my friends there for some time, I began to be acquainted with some things; for there I heard good men, 

1. When and where he was called.  
2. How?   and Ministers often, and there I was made to see my sin, and wicked disobedience, by one Master Evans; and I was thereupon sadly affected, and disconsolate, and could have no quiet nor rest: In this time my Father hearing of me, 
1. By the Word preached.  where I was (not knowing before what was become of me, but that I might be dead or drowned) now writ a Letter to me, 
2. By a Letter writ; by both which, cast low into torments.  wherein I was admonished to beware of such as run headlong to perdition, with many other good advices; and he seemed (as jacob) joyed to hear that his son was yet alive, etc. All which things struck me heavily to the heart, 
3. Effects. Delivered out. Cast in again. Delivered out again on better terms.  and so I lay long, under the fearful sentence of my sin and disobedience, and could not take any comfort, or content. I prayed, fasted, heard the Word, went to Ordinances, yet had no satisfaction at all. And thus I continued till my heart was ready to burst a pieces; 
Yet in fears till a Dream extraordinary.  and then I began to make it known to my friends, how I was afflicted, who did a little comfort me, but this lasted but a little while; for I soon fell again into my old malady and grief as before, being sadly diseased; and so as I could find no comfort at all, by any means, until that place in Isa. 50.10. came into me, How he that sitteth in darkness, and seeth no light, should trust in the Name of the Lord, and stay himself upon his God: which did much fasten upon me, and me upon God; whereby I had abundance of comfort, but yet never free from many temptations, and fears, and doubts; and such sometimes as made me I could not tell what to say; until once, that I had a sweet dream, 
☜  which hath done my soul good to this day; and in my dream I was told, that God's love was free in Christ Jesus, I need not fear, for his grace was granted in Christ, and he puts none by that comes. 
4. Effects.  This proved to me a sure comfort in Christ, that I was one of them that could not be put by, but re●●ived to mercy to this day; but afterward I went into New-England, and had much comfort from them, and their Ministers, and was affected with their way; but by reason I could not (before) bring my Wife and Family over thither with me, I came home again hither to my Wife and Family, whom I found (I thank God) all well and living; and ever since I have been here, but walking alone, and very desolate for want of such a society as this; and I shall now much rejoice, if I may be one with you in this oneness of love and spirit, 
☞  which (I perceive) you are in.   

Experience of Francis Bishop.  
MY earnest desire is that I may be worthy to have fellowship with you in Christ; as for my Experiences, they are many more than I can tell you in a long time. My first main work upon my spirit, was suddenly, and it was upon an Alarm given whilst I was in the Troop, 
Called suddenly 

1 When?  
2 How?    which took such success, that I lay all under an apprehension of God's wrath upon me, and was much cast down; so that though I prayed, and prayed, yet I could not look up, and had no confidence, but confusion was before my face. 
Cast down deep into hell  Presently after I came to Town here, and was impeached upon an Article of War, for to lose my life, and I was imprisoned for the breach of it; by all which I was in the apprehension of Hell about me, 
Raised in an extraordinary vision.  and could do nothing but weep and moan, and pray, sometimes, and I counted my life as lost, and yet was more troubled under the wrath of God, than the wrath of man; but it pleased God to give me great comfort, 
☞  even whilst I was thus in despair, and moaning (one night) in my bed of a sudden, the room was all alight, and I saw myself as in a lightning, 
Cast down again.  and being terrified, I looked till I saw it written in these words, Thy sins are pardoned, and thy life is bid with Christ in God; this comforted me much in that extraordinary trouble and despair which I was in; 
Condemned to be shot to death.  but yet for want of faith, this comfort did not continue with me, for I thought after that, that I saw God with a wrathful countenance, and I could not dare to look upon him, and the next news that I heard was, that▪ I was condemned to be shot to death; O then! I cannot express the terrors that I was in! my woeful misery was such, that neither the reading of the Scriptures, nor prayers, nor the promises would do me any good; for I could not believe I had a right to them, I could not lay hold on them, and in this woeful misery I lay a condemned man both in soul and body; and so lay lamenting. When I turned open the Bible in Joel 2.13. and saw it thus written, Turn to the Lord YOUR GOD, for your God is gracious, 
Raised up out of wrath again by an ordinary means, viz. the Scriptures, as the ●urest comfort to him.  etc. merciful, slow to anger, and of great kindness, and repenteth him of the evil; with that, pondering a while upon it, said I, and is he such a God? well then, he is my God, and with that I gave myself up into his hands to do what he would with me, yet he should be my God, and so I resolved, and was settled, and satisfied; but after this, I was set free out of prison; and though I thought this had been enough, yet for all this, I found much opposition (afterwards) in me against God, which I did not think could have been; but I was grievously wounded for it, and could have no quiet, 
3 Effects.  but went to Mr. W. about it, and he told me I had fallen from my first works, I must repent, which rend my heart, and I had no rest; I returned from him, and applied to prayer, and kept that course continually to pray, and by little and little, 
And by prayer his faith.  I was recovered out of that condition; and I praise God, since I have seen him smile, and look kindly on me, and know that he loves me, and I am sure of my pardon in Jesus Christ, on whose merits I rely, in whose righteousness I rest, and by his grace I am now set free to serve him.   

Experience in Mihil, made out by John Jecock Captain.  
I Can say something, and shall give out some account of Gods working upon me at the first, when I was in a wretched state, 
Called, but he refused.  and without God in the world. Once as I was walking alone by myself, God did call to me, 
☜  and began to open and reveal himself to me, but my heart was hardened, 
Conscience afflicted.  and I refusing mercy at that time, the Law laid hold upon me very fiercely, and I was so terrified in my spirit, and my conscience did so reprove me, that I was afraid even of every bush and tree that I met with in the dark; still I could have no rest, nor quiet, 
Helped by prayer extraordinarily by a shining light. Called, 

1 When.  
2 How.  
3 Effects.    having refused mercy when it was lovingly tendered to me, which I thought was so great a sin, that it could not be forgiven me, but yet I continued praying always almost, and heard the means; and one time being in this affliction hard praying, and with fervency of spirit seeking God, there came and shone such light round about me, and in such a way that I could not hold, but my heart was full; and all admiring, I most wondered how the Lord should set his love so on me, on such a one as I; after this, I was full of refreshment, and have been by faith wonderfully carried out, and I can see God doing great things in me and for me. Truly at sometimes I have had some sweet refreshments after troubles since; and I find some enlightments in me oftentimes, but nothing to the first, which was so sweet that it was extreme glorious. After that I was made ever more cautious of company, and conversation, and ever since that sweet manifestation of love, as often as I offended God, though but a little, 
☞  it struck home to my heart, and I was very sensible of it ever since, and very careful in my walkings.   

Experience of John Cooper.  
I Have longed to enter into this fellowship, ever since January 4. last, 
Prays for clear persuasion.  being the Lords day in the night time after prayers; and many troubles I had, earnestly praying to be confirmed in faith, and fully persuaded for some way or other to walk in, which the Lord was best pleased with; and (after prayer) I slept, and so continued in one sleep until about five a clock in the morning, having had this Dream that I now give in: for I presently upon my waking made haste to write it down, lest I should have forgotten it again, or any thing of it; and this is that which I writ down, 
Confirmed by a Dream.  as I remembered it, that I present to you under my own hand.   

The Dream of John Cooper the 4. of Jan. 1651. as it was given in under his own hand,  
WHich was this. I thought I was in the company of Mr. Rogers, Col. Hewson, and my Lord of Clogher, and that we were all going together upon a fine green way; and did all travel together a long time, and then I thought Mr. Roger's turned back to us, and said; Brethren, you may see, what a great comfort it is to walk in the paths of Righteousness; For, for all we have traveled so long, yet we are not any thing a weary, etc. And Brethren be assured, that I will lead you to a place of great joy and comfort before it be long, if you will but follow me. So then (me thought) we went a little further, and we came to a very large and spacious place; wherein there was a great gate▪ and there Mr. Rogers made a prayer: and as soon as he had concluded; the Gate was opened, and we entered therein; and then me thought we went into a great Garden, and there was a very large pair of stairs, where we went up, and there I saw me thought a great many of dead people's bones, which appeared to Mr. Rogers in full and perfect shape as ever any were, as I conceive, for at those bones he made a stand, and said unto us all, Look brethren, and take good notice of the handy work of our great God; for here you may see that they are in as perfect shapes as they were in the lower world. So then (me thought) we went up a little further, and there Mr. Rogers made another stand, and said, unto us, Brethren, Now shall I see whether you be strong in faith, or not. So then (me thought) we came to a place where we must needs go over, and it was in the likeness of a small Pike laid over a deep pit, and then me thought Mr. Rogers said, Come Brethren, our journey is in vain without we go over this Pike, for they that will see the Habitation of the Lord, must go through many dangers, and I will by the grace of God be your Leader; And so then (me thought) he went over with as much safety and ease, as if he had gone on the earth. The next that went over the Pike aforesaid, was Col. Hewson, and he went with as much ease also, and after my Lord of Clogher; The next it came to my turn, which I seeing so great a downfall, and the Pike did so bend and shake that I could not set one foot over it, was afraid; so than me thought Mr. Rogers cried out, and said, O friend, friend! you have walked in the paths of unrighteousness! So then (me thought) he made a prayer to Almighty God, that he would admit me to go over: And so then (me thought) he bowed three or four times, and cried out with a loud voice, and said, O thou great God, how much I am bound unto thee for all thy loves and manifestations towards me! So then (me thought) he took me by the hand and bid me, Come over, and not to fear; and then I walked over with as much safety as the rest; so then (me thought) we went a little further, and we came to a very fair Room, and there was not any in it as I could see, but Mr. Rogers, and Col. Hewson, and the Lord of Clogh●r: They saw, and spoke with God (as I conceived) for after they had done speaking, they gave many bows and thanks; and then (me thought) Mr. Rogers said, Come, we will sing praises unto the Lord for all his Promises, and great Gifts to us. And then (me thought) we began to sing, and I heard a multitude of voices with rare Music, and I could not see any, 
☞  but ourselves; so when Mr. Rogers had done giving God his glory in singing of praises; he did rise up, and saluted us, and said; well, Brethren, I have but a short time to stay here with you; and for the Time I have been amongst you, I have endeavoured to bring you the Right way to worship God. And for the time I do stay with you, I shall (by the help of the Lord) make known unto you Greater things than I have done yet; So I desire you to follow my counsel, and it shall be for your own profits; and so I waked, or else I might have known more.—  
After this his Dream, he was much confirmed in this way wherein we walked, and the effects of it were of such influence, that he said he could not rest, nor be satisfied until he had showed it to the Church, and proposed himself to walk with them; at the time he was admitted, he said more (though not much) that he was called home to God, taken off of sin, and the lusts of the world; and that he had found in him a great change, though he were not able to express himself in words, and was now desirous to please God, to walk in his way, longing after Christ, and communion with his people, being long before wrought upon by the word preached, and prayer, and that now he had given himself up to God, with such like expressions coming very brokenly from him in much appearance of humility and holiness.   

A fuller Testimony as it was taken from Elizabeth Avery, out of her own mouth, and declared by herself to the whole Church.  
IN this society I see much of God, and have a great desire to be one with you. From my childhood I have lived under good education; my Father was a godly man. 

Mr. Parker was her Father, that able Divine that writ De Eccles. Polit. so largely; but she married Master Avery a Commissary in Ireland.  
Called legally.  

1. When.  
2. How?  
3. Effects.    I was always tender and conscientious, but my conversion was wonderful. On one Sabbath-day I was playing, but I was soon and sound checked for it in my spirit; and went home, but I was a great while troubled, and lay under bondage all along: And I was much distracted and confused for sin a long time, till about sixteen years of age; and then I began to be very strict, and so retired in my life, that many wondered at it: I had an entire love to the preaching of the Gospel; O how I longed after it! but alas! we had then no good Preaching-Ministery to be had or heard about us! and yet my heart longed a long time after it, till I came to be married. But alas! I was yet under the Law, and Works, 

Yet under the Law.  
Till called out of Egypt into light by Freegrace.   until God called me out of Egypt; and I could not tell how I was once wrapped up in a light, and hearing something spoken of Freegrace, than I melted. Yet for all these, I had great afflictions, and amongst others, by the loss of my children, God's rod was laid heavy upon me, insomuch, That he struck three of them together; and one child above all, 
Yet in great afflictions.  a most sweet child, and one, that I lest thought of them all would have died, was very ill; and we were talking (ay, my Husband, and some Friends,) together of comfortable things, and amongst others of David, when he said of his child (dead) I shall go to it, it shall not return to me. Ay says one, that is to the grave; which word wounded me; and I went into the Garden to wail and moan myself; but soon after, my Husband came and told me my child was dying; at which I was left in an horror, as if I were in Hell, none could comfort me, nothing could satisfy me, no Friends, 
Even in Hell.  nothing; than it was sad indeed to me, a Hell indeed. I sent for the Doctor and others, but to no purpose. Yet after this the Lord wrought on me much; and one, 

Deliverance by ordinary means.  
Effects of it.   a Minister of Christ, that had power from God to do me good, gave me much satisfaction by a Letter of his: And after that, me thoughts, I was content to part with all, and to let all go; then God tried me, and took away another child from me, and I could bear it very well, and was not troubled, but rather did rejoice within me to be thus tried. No cross, nor loss could trouble me then, 
Nothing could trouble her.  and I continued in this strength (I praise God) pretty long. But after this I was like to have died, and then, to add to my great sorrow, the good Minister that did me so much good, 
Began to despair again, but soon quieted.  left the place, and went away, and my friends slighted me, and one thing added to another, made me begin to despair again; but then I know not how God quieted me again, which I wondered at, and was much comforted, and confident, that God would do me good, and I hoped and looked for it: And the very next morning as I was at prayer, 
Called Evangelically. Extraordinarily In a trance.  God wonderfully appeared; and then was it, that Christ was manifested to my spirit, and I was as in a trance for a while, but after I awaked full of joy; 
And confirmed by ordinary means, t●e Word.  and yet for all this, I was somewhat under bondage (me thoughts,) but the Word and Means of Grace did confirm me, and comfort me. In the times of the Wars in England, I was brought out of Egypt into the Wilderness. O! I was much refreshed by the Lord two or three years, and was much contented, 
In times of wars, full of joys, and peace, and inward teachings.  and had his teachings within me, yea, and (many times) without his outward instruments; for I had his Spirit, his voice speaking within me, and God alone was with me, and no strange god. But when the wars began to cease, my greatest trouble, and that at which I took offence was, That we were so without the means, and without able Ministers; for now I could not be satisfied, but even doted on them, 
This forgot, and doting on outward means altogether, and on men's persons.  and could not wait with patience; for I had forgot now how God had taught me within before, and without them. Yet I followed and hunted after my lovers, having men's persons in admiration; and thus God suffered me for a while to go on after them. A while after this, Colonel Lambert desired me to go to Oxford, and when I was to go, I made ready myself, packed up my clothes and all, and rid away; most, with desire for communion with godly people there, for (as yet) I could see no further—▪ I heard their disputes between Master Kiffith and others, very hot, 
A stronger temptation to deny Ordinances, and the use of the means.  but saw nothing of God there, and was troubled at it, and could not after that hear him or others; but I went into a Garden alone myself mourning, and sat so a while under a Wall, and by and by came three men to me (passing that way) and wondered to see me so; they asked me many questions—. But a little after I recovered myself out of that passion, and went and told Colonel Lambert how it was with me; but he told me, I should not only be taken off of Ordinances, but off of believing too, 
☜  within a while; at which I was troubled, and went away unsatisfied I was troubled to hear any Preach, and being once got to go to the public place, 
Tormented at them.  I was so tormented that I could not bear it; for I could not join with them, nor hear, nor pray, nor had no rest, no comfort, nor ease, nor could I eat or drink, but went (as I was wont) to bewail in a Garden, where I was moaning, when there came one unto me, and presently told me, That I was under the opening of the fifth seal, and very near the sixth, in the condition which I was in, and should be in.—  
Being thus afflicted, I desired to go home again from Oxford, and writ to my Husba●d, but the Letter was burnt;— but I was in such a condition to see God's wrath in every thing against me, as is not to be expressed; I was left in all kinds of troubles (as it were) at once; 
What was her comfort, and her Heaven in this Hell?  but here was all the comfort that was left me, and it was my Heaven in my Hell, that God would be glorified by my destruction: And so long I found some ease, and content (me thought, 
☜ ) and it did joy me at my heart to think, 
A high pitch. Effects of Christ's call, a true and strong love.  That all things should go well with the Saints, and they should be happy; though I had no share with them, yet these things did me good. And indeed, I dare boldly say when my faith was gone, and hope gone, and all gone, and flew from me, and could not be seen in me that I had any; yet love remained, and might be seen, 
1 Cor. 13.13.  and was not gone; Noah, 
☜  though I were to be cast presently into Hell▪ yet I could love God, and was glad he was to be glorified, though I were to be ruined; and so I was glad at the welfare of God's people.  
Thus I was three quarters of a year, and did not now care for myself, what became of me, 
Not caring for self, but for God and his people.  for the reasons I said before; but it appeared my deliverance was near at hand, though (as yet) I had no assurance of salvation; yet at last I was carried out with a great confidence, that light was near at hand, And yet I met with terrible shake for all that, which lit altogether upon the flesh, for the spirit was free: So that some three years agone, 
How delivered.  God came in upon my spirit, and gave me full assurance, and I heard a voice say—, And sorrow thou shalt see no more. 
Extraordinarily by a voice twice.  Then I writ down what God had done for me, and writ about to my friends; but yet I was struck in the flesh again, 
☜  which I wonder at; and then I heard the voice again say, It was sin that was suffering in me, and the flesh as the punishment of sin; 
Effects of it.  and so I found it was, for the destruction of the flesh; and ever after that I found Christ in me, 
Extraordinarily called.  ruling and reigning, and taking all power to himself, and he hath caught the man-child up to God, which I brought forth. i e. The flesh, (by his incarnation) and I have found in me (and do yet) his judgement-seat s●t, to judge and sentence sin, and lust, and corruption, and his throne is there for himself to sit, and to rule by his own Laws: And thus it continues with me at this day, and the Lord leads me on, higher and higher in himself; and for that I see so much of him here in the midst of this Church, 

Her Husband a Captain.  
This Gentlewoman declared to several Church-Members, that before the Author came over, she had in a dream one night of her troubles, a vision of him so plainly, that after he was in Dublin, the first Serm. he preached, she told her friends this was the man that God had declared to her in a vision, should comfort her soul.   I desire to be one also with you.   

Another Testimony or Experience made by Elizabeth Chambers, in the Church aforesaid, when she was admitted.  
I Have often prayed for communion with God's people, which I hope to enjoy as his answer—. When the Rebellion broke out here in Ireland, I went over with my Husband into England, and at Bristol there were a poor despised people that met together, and had some communion, but they were made a mere off-scorn, and disdained by all almost; but I desired to know them more; and the more I heard them reproached, and abused, and called Hypocrites, and holy Brethren, or Sisters, in mockery or the like, the more I rejoiced, and desired to be one with them; and I reproved their enemies for reproaching them; for that (by that) it appeared the more to me, That they belonged to the Lord, and I wished I might be one with them: But being afterwards to return hither, when I was come over, I went to hear at Katherine's Church (so called) in Dublin; but I could not well hear the Minister, and when I did, he railed so bitterly against the godly people, that I could not edify any thing by him; but I heard Mr. Brisco, and was much moved by him; 
Called Assurance. 

1. When, where.  
2. How?    but yet I was without assurance, and had no full and clear satisfaction all this while; until the Lord, who heareth prayers, sent over Mr. Rogers from the Council of State to us, who on the first subject that he was cast upon to Preach out of Gal. 1.15, 16. When it pleased God to reveal his Son in me, that I might Preach him among the Heathen, I conferred no longer with flesh and blood. He did show, that unless Christ were revealed in us, he was vailed to us; and the ablest Preachers speak from inward revealings, Christ revealed in them. And in the handling of this, he showed, that unless Christ be in us, no Salvation to us, 2 Cor. 13.5. Now after I had heard him on this, I was much cast down, 
In great troubles and travels of soul.  for I could not find Christ, but corruptions and sins in me; and being removed from my former bottom, I was much troubled, and could not find any thing in me to build my comfort upon; but lay lamenting, and afflicted day and night. My Friends were much troubled to see me, and questioned much with me; but yet being cast down, and undone thus, upon the first sight and Sermon of this man, I sighed and prayed, and sighed and prayed, and went to bed with my heart full, and head full, and eyes full, and ●ell afflicted; at length I slept and dreamt, 
A Dream.  That unless Christ were in me, I were damned, a reprobate, undone, and lost for ever. When I awaked, my heart ached, ready to break, 
3 The effects of it.  I rose up, and wept sore, and with sighs and tears I took the Bible, and looked out for Christ there; and looked out and turned to the proofs that Master Rogers mentioned, and examined them; 
A good example to women.  and then I examined my own heart, and searched; but all this while I was at a loss, and lamenting, I told a Gentlewoman my condition, and she did what she could to comfort me, 
☜  but to no purpose. The next day I hasted away to hear him again, and there I found comfort, for he was now upon certain signs whereby we might (likely) judge of Christ within, revealed in us, and know it; and also to others, he gave and urged the tender of Gospel-promises, upon their willingness to accept of, and receive in Christ, as Isa. 55.1. and John 7.37. Revel. 22.17. John 6.37. and 16.20. and Matth. 12.20. Isa. 44.3. Psal. 145.19. and Prov. 13.12, 19 and Matth. 28.5. Fear not, for you seek Jesus; with some other places. And moreover, he proved to us, That some had Christ (within) when they think they have him not; but therefore do pass a false sentence upon themselves, 
Fully satisfied, that she had found Christ.  and seek him without; as the Canaanitess, and the Spouse, in Cant. 3.3. and Mary Magdalen, etc. By all which, I was much raised up, and went home with joy, and was sure that I had found Christ now; for my heart was changed, and satisfied, (as it were) full of light, and joy, and I saw clearly, that I had Christ; 
3. The effects of it.  and all my motions, desires and heart, went out after him, and him alone.  
After this, my sister had the sickness, and yet I was not afraid, but lived on God, 
To do others good.  and fed on Christ, as all my comfort: And I saw all was empty and nothing, and not worth loving without him; and I often spoke to my sister of Christ within; and did often pray by her, and was (through grace) made an Instrument to do her great good; I being always with her, and seeing her a dying woman. Yea, the more the Lord hath taken away from me, as my Husband, Father, Friends, Sister, Children, and all; 
Christ is her all now.  the more have I made Christ in me, in the room and stead of all these to me. And I let God alone to do what he will with me, 
☞  and I applied that place to Abraham, Gen. 17. Fear not, for I am God all-sufficient, etc. And so I rested on God, and the life I now live, is by faith in the Son of God; who gave himself for me, and died for my sins, and rose again for my justification.   

Experience of Henry Johnson, which is taken imperfectly and very short.  
I Have met with many great mercies, when I was in the West-Indies, there we wanted the means, and had no good Ministers; but after that with conference that I had with a good man, I began to know something of God, for till then I was in great ignorance: Afterward I came to London, and there indeed I heard many good men, and had much means, yet but a little assurance; and so I held in a formal-way of working and worshipping; until a time, when I was surprised with fears, I had a a vision, and an appearance (as it were) round about me, 
A Vision extraordinary, and a voice.  and full of glory, which I cannot express; but a voice said, You shall see it; at which I was afraid, and after all this, I thought I was but a Formalist, and no better than an Hypocrite, and could not have rest or comfort, but went about, and desired prayers to be put up for me, and durst not go to hear; until it pleased God to bring into my heart, Isa. 50.10. Heb. 10.20. & 13.5. I will never leave thee, nor forsake thee▪ 

Confirmed by ordinary means.  
Effects.   And such places which did abundantly comfort me, and satisfy me, and so I could come with boldness in Jesus Christ; and then durst go to hear, and have been settled on Christ ever since, and have used the means of Grace and Ordinances, with great affection to Jesus Christ.   

Experience of Edward Wayman.  
I Am not able to express what I have found of God's goodness to me. My first call was upon a dream, 
Converted by a Dream of a Black Dog.  which I had of a great black terrible dog, which seized upon me, and took hold on my ear fast, which I thought was the Devil; at which, I waked with screeks and cries, and such frights, as for three weeks I thought I should have gone distracted; for I found this was sent to raise me out of my sins, which were after set so before me, 
Effects of it.  so that I was a long time afflicted; and so, as I could scarce walk about the streets for feebleness: But it pleased God to comfort me since by Mr. Fowler, and some others; and in private meetings, and in prayers; So that I am sure I am pardoned in Christ, and that God hath accepted of him, as an offering for me. I was zealous before for Forms, but now I desire to be built up by the Spirit, and to live by the Spirit, in Christ, whom I make my all: And for that end, I desire to join with you, as you do with the Father and the Son.   

Experience given in by Humphrey Mills.  
MY Father was a Gentleman of a fair estate, had many children, eleven Sons of us, he was High-Sheriff; and when he died, we were all the Family of us broken in confusion, and dispersed: Two of us were brought up within five miles of Gloucester in England, but I was placed in London an Apprentice after; and by this means, my sorrow and troubles began to be great; first out of consideration of this change and it continued so a while, till I was about the seventeenth year of my age, and then my sorrow was turned into another kind of sorrow and trouble for sin: I was for three years together wounded for sins, and under a sense of my corruptions, which were many; and I followed Sermons, pursuing the means, and was constant in duties, 
A formal righteousness.  and doing; looking for Heaven that way: And then I was so precise for outward formalities, That I censured all to be reprobates, 
☞  that wore their hair any thing long, and not short above their ears; or that wore great Ruffs, 
Very precise.  and Gorgets, or Fashions, and Follies: But yet I was distracted in my mind, wounded in conscience, and wept often and bitterly, and prayed earnestly; but yet had no comfort, till I heard that sweet Saint (now in Heaven) Doctor Sibbs; by whose means, 
Trouble in mind.  and Ministry, I was brought to peace and joy in my spirit. His sweet soul-melting Gospel-Sermons won my heart, and refreshed me much; for by him I saw and had much of God; and was confident in Christ, and could overlook the World; and then I did not care for it, and was not afraid of afflictions; 

Till Dr. Sibs did comfort him.  
Called by the Gospel 

1 When.  
2 How.  
3 Effects.     and yet sometimes I was under a spirit of bondage again unto fear: But nevertheless, my heart held firm, and resolved, and my desires all Heaven-ward. I heard Funeral Sermons much, but Doctor Sibbs most, by whom I was most effectually wrought upon, and satisfied with comforts. After this I married a precious Christian full of Christ, and a great comfort to me. My Trade was in Wholesale, and since those times, I have lost in England and Ireland, Fourteen hundred pounds. I did not think to have lived here, when I came over first, and brought wares; but I found God to deal very graciously with me. And being much refreshed by your Meetings and Members, I desire to be one with you in Christ.   

Experience of Ruth Emerson as it came out of her own mouth in the Church at Dublin.  
THe Lord hath exercised me much, and to pass by all outward troubles which have been very many, I shall declare what the Lord did for me when I was young. I was called out once to hear one some four miles off, where I lived, who was counted a very good man, and I went (with others) to hear him, not knowing well what I went about, but I got leave to go, and he was on that subject▪ Thy testimonies are sure, holiness becometh thy house for ever. 
Called by the word. 

1 When, where.  
2 How.    The Minister preached exceeding well, and I began to be affected therewith; and after that my mind ran much on what he said, and I was carried much after the Word, and went often five miles off to hear Mr. Archer, whom I followed, by whom I came to see that I was lost, and left by Adam in a woeful condition, yet still I heard him one Sermon after another, but was all this while in great woe and misery, and so continued a long time under the sense of my undone condition, and damnation, 
3 Effects.  until Mr. Archer perceiving my condition, offered me Christ freely, only upon thirstiness and weariness, which he proved was as much as was required on our part to come to Christ upon, and to tender him as he did; I made many objections (which would be long to tell now) but he answered them all out of the Word so fully that I could not tell what to say more, but was so wrapped in, that I could not but resign myself up to this Saviour Jesus Christ, and that I would roll my soul upon him, and leave myself so with him. 
Temptations manifold.  Yet afterwards not finding myself so gifted and graced, nor having so much of God's Spirit, as I saw others had, I was in great doubt for a while of my estate, and was much troubled again, especially when I thought I heard how the damned roared in hell, and blasphemed God to his face; O this!— this cut me to the very heart! 
Sense of hell.  to think I should be one of those that should blaspheme God, 
☜  this wounded me more than hell! But after this, hearing the Word constantly, 
Deliverance.  Christ was offered to me time after time, till I was fully called to Christ, and to hang upon him as I do at this day, with confidence and assurance of grace and mercy. And seeing God hath done thus for me, and hath given me this beginning to let me see his everlasting love; now surely I will rely upon him, though I be in darkness and see no light. 
Resolu●ion  Yet I confess I walk not according to the mercies received, but I find back-slidings; yet I remember God's everlasting love in Christ Jesus, and whom he loves, he loves to the end; wherefore I rely on him, and know that by his grace I shall stand; and do much desire to walk with you, that I may be watched over by you.   

Experience of Anne Hewson, wife to Col. Hewson, as it was taken in the Church.  

Called by the love of God▪ 

1 When where.  
2 How.  
3 Effects.    I Lived in London, and was a frequent lover of good men, and especially of one Mr. Culverwel, a very able godly Minister, and I received much comfort by him, he preached the love of God so sweetly that my heart melted to hear him, and hereby he first showed me my miserable condition in showing what the love of God had done for me; and after I saw my misery in myself, I came to see no happiness but in Christ alone; and I was very much troubled, because for a long time I could find nothing, but the legal work upon my spirit, and I feared that the work was not yet perfect, therefore I followed and heard the most searching Ministers I could; and was still tormented in my mind; but Mr. Culverwel (poor man) did still do all he could to comfort me, 
☞  and to encourage me, and told me that God would not break the bruised reed, nor quench the smoking flax, and that I was in the way to have Christ a full satisfaction, and bid me be of good comfort, but I continued in these troubles and temptations as if Satan had been let loose upon me, yet this did something comfort me, that other of God's people were in the like condition with me; but yet I was thus till I met with Mr. Bolton, by whom I had much comfort, and by other means together I became fully satisfied and assured of God's love to me in Christ.   

Experience of Dorothy Emett.  
MR. Owen was the first man by whose means, and Ministry I became sensible of my condition, 
Called by Mr. Owen.  I was much cast down, and could have no rest within me, and so I continued till his going away from us, 
Effects. A voice in her sleep satisfied.  and at his going he bid me believe in Christ, and be fervent in prayer; but I said, how should I do to believe? I lay a long time in this trouble of mind, until in my sleep one night came to me a voice, (I thought) that said, I am the Fountain of living water: and when I awaked, I was much refreshed, for I had great thirstings after Christ, and yet I was under some doubts, until I heard one at Cork-house upon that subject, Rom. 8. The Spirit witnesseth with our spirits, that we are the sons of God. So that God satisfied me very much, and I have had ever since a full assurance of God's love to me in Christ.   

Experience of Anne Bishop.  
I Have tasted much of God upon my spirit; the first Sermon that I heard here so wrought upon me, that for a year or two, 
Called perplexed. 

1 When wrought upon.  
2 How by Christ freely offered.  
3 Effects.    I was much tormented, and could have no comfort at all, or confidence to take Christ when he was offered; for I had this objection continually, that I was not fit to receive Christ, but afterward bearing Christ freely offered without any fitness or qualification in us beforehand, without any such conditions of worthiness, but with hungrings and thirstings, and that he must be taken thus barely (as it were) as from us, and willingly so as to part with Father, and Mother, and all for him. I was at last wrought upon to take him on these terms, 
Temptations.  and yet I had abundance of temptations, and trials both inward and outward (which I hope to have time to tell hereafter) but I durst not do any duty, nor so much as pray before any, apprehending that I was an hypocrite, 
☜  and once I sat down in great perplexities, when it pleased God to come upon my spirit, and to reveal to me that I must believe in him, and cast myself upon him, yet I was troubled, and bid the Lord do what he would with me, so I might but have him. 
Assurance in Christ.  All this was before he made himself so known to me as he did afterwards; for he made me first to see myself nothing, and although before I rested on my works and duties, and so I did long, yet now I could find no rest there, but thought all my former hopes were gone, and Christ to be lost, and I was destitute and comfortless; but since, I have found Christ to be mine, and that I am his, and the Lord hath appeared to be my righteousness, and hath fully satisfied me, so that I live barely upon him.   

Experience of Tabytha Kelsall.  
I Was determined once to have life by my own actings, and thus I was a long time in England, 
1 Formal for doings.  I was of Paul Hobson's society, and ere long all the Ordinances grew dead unto me, 
2 Denying Ordinances and duties.  and I knew not what to do; I lay long under a sad condition, and so as I could not read, nor pray, nor hear, but found all unprofitable to me; many ways did God shake me sore▪ 
Temptations till the word was opened.  and I lay under many trials and shake long till the Lord came in by himself, and settled that in my mind, which is in Heb. 12.26. Yet once more I will shake not the earth only, but also heaven, that those things which cannot be shaken may remain: For the Lord by his voice did thus comfort me, that although heaven as well as earth, inward, and outward man, my spirit as well my flesh, and all my works, and righteousnesses were shaken, yet it was to make way for what could never be shaken, and yet after this I was lifted up to much by knowledge, and withdrew from Ordinances, but seeing how some that did so, and denied Ordinances; did live disorderly, and walk wickedly, I was much troubled at it, 

She saw other Ranters live wickedly.  
Called in ●gain by the word, & made a Covenant with the Lord.   and yet left in the Wilderness a long time after until God did discover by his word to me, and declare clearly that I must not withdraw from the Ordinances, nor deny communion with his people, and then I made a Covenant with the Lord, that I would not, and that I would part with all for one smile, and was glad at my heart that I was received again, and brought under the means of grace, and Ordinances of Christ Jesus.   

Experience of Andr. Manwaring, Major.  

An ill liver.  I Was brought up well, by Parents accounted Puritans, till about sixteen years of age, after that I was Apprentice in London, but ill company drew me away, and I took but ill courses until the three and twentieth, or four and twentieth year of my age; 
In dangers.  then I came into Ireland in the beginning of the Rebellion in the North of Ireland, I passed through great dangers, and many deaths, (as I may say) for there my Father was killed, my Wife was wounded, and I myself with much danger escaped from the bloody Rebels; after that at Tredah-fight I was, when it was delivered, and being laid in the field among the dead, with fifteen wounds, I was given up for one of the dead; but after that recovering, 
Even death.  I went into Engl. and then returned into Ireland again; at which time I began to look about me to follow the Word, to hear good men, being sensible of my sins! and former forgetfulness of God, and goodness. I heard one Mr. Owen here, who did me much good, and made me to see my misery in the want of Christ, and so I continued, till Mr. Rogers was sent over to us, by whom I have received great comforts and assurance of Christ, 
Called, 

1 When.  
2 How. Confirmed.  
3 Effects.    and now I do verily believe I have fellowship with the Father, and his Son Jesus Christ, and find a great change in me, and I abhor ill company and courses, and desire to walk in all wellpleasing to God; and though I meet with temptations and hindrances, yet I bless God he carries me on in goodness, and I can now pray, and that by the Spirit, and I love the Word and Ordinances, and do earnestly long to have fellowship with the people of God, to watch over me; for I am yet weak. Blessed be God for his free grace in Christ Jesus before I had any knowledge in Christ, the Lord spoke to me by the means of an honest man about thirteen years ago, 
Called, 

1 When.  
2 How.  
3 Effects.    who worked much upon me. I heard Sermons, and followed Ministers much after that; I was wont to hear in London Mr. Cradock, and Mr. Simpson; Mr. Cradock wrought much upon me, being upon that saying in Isa. Woe is me, I am an unclean creature, etc. And truly I could find it in me, as if he had spoken to me only; what he said, so that I was thereby wrought upon: I was much afflicted for a time, and gave myself much to prayer, and did love the truth, and all the Saints, and so I continue now, and I have found, and do yet those things true in me, which were spoken by Mr. Rogers of that oneness of love and unity of the Spirit, which ought to be among all Saints, which hath much wrought upon me, and affected me; I have seen my (sad) condition by nature, and now I shall see it in grace: and now O! how I love the ways of God, and holiness, and duties! and means of grace! which before I did not, but such things of God, as before I loathed, I now love, and long after Jesus Christ alone.   

Experience of Edward Hoar Captain.  

A legal righteousness.  I Shall declare something of God upon my spirit. It is some twelve years since (before which I understood not the happiness of enjoying Christ, that I began to say, What shall I do to be saved? I followed the Ministers, frequented the means, and did too much depend upon my doings, and rest on works; and what I heard from the Ministers, I took for granted truths, 
☞  because they said so, without searching or examining the Scriptures, and the mind of God. I tried the Scriptures by men, not men by the Scriptures; but at last, I saw them to be subject to errors as well (or worse) as others, and then I saw that humane Learning could not get beyond humane: And what Peter said in 2 Pet. 3 16. Which they that are unlearned wrest, (as they do also the other) Scriptures to their own destruction; could not be meant of humane Learning, Peter himself not being so, but of Spiritual. So that ever since I could not look on men as infallible, and thence forward I believed not things to be so, because they said so, 
Assurance.  but because God said so, and his Word. But now I live in Christ, and I can positively say, I have faith, and am sure in Christ to be saved, and look upon none else; and I was darkness, yet now I am light in the Lord. And so I propose myself to you, I had opportunity in other places before now to have been of a society; but I was not free in my spirit for that I found them to live too much in forms, and not in the Spirit; but hearing of so much love and freedom of the Spirit in this Society, I desire to be one with you in the Lord, and one with another.   

Experience of John Spilman Captain.  

A despiser of Ministers for long preaching.  BEing a member of the Church at Yarmouth in England, of which Mr. Bridges is Pastor, I have given there an account of my faith and life, only shall say thus much more, that once in a carnal condition as I was, I did slight the Ministers of Christ, 
☞  especially your long Preachers, and could not abide that any should preach long; but at last I was catched by one, and he was on Heb. 8.8.10. the new Covenant made in Christ, which was applied to me very home, and touched me to the heart, and made me to inquire into my condition, 
Called, 

1 When, whe●e.  
2 How.    hearing the danger of being out of that Covenant, as it was to be out of Noah's Ark, and I asked my heart about it, whither I belonged to it or no! but (alas) I lay long in great affliction, and had no satisfaction, nor assurance, so that I knew not what to do, being under many temptations, sometimes I would hear, and sometimes affected the Ordinances, and sometimes not, and so I continued a while, until those promises comforted me much in Hosea 14 4. I will heal their back-slidings and love them freely, for mine anger is turned away from him. And Heb. 8.12. 
Confirmed.  For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. And that in Rom. 5.6. In due time Christ died for the ungodly. And verse 8. While we were yet sinners. And some other places besides; but yet I questioned whether he died for me or no, and that was answered, yes, for me; for I was one of the number of sinners, and ungodly that needed Christ, but being in fears, I went to Mr. Bridges, told him how I was, and indeed he satisfied me very much for the time; but I fell into great trouble after all this, and had a sentence of death within me, and thought I was damned, and utterly lost for all this, still wanting faith, and looking upon my own actings and graces, till the Lord laid these sayings of Paul to Corinth home close to my heart, Covet the best things, and I tell you yet a more excellent way, 
Assurance by Christ.  and I thought there was yet a better way, but I was a great while troubled, 
☜  for I was well enough until I had some sweet enjoyments of Jesus Christ, and then I discovered the most excellent way, 
Effects.  which is Christ and nothing but Christ, and then I grew confident, and full of courage and assurance, and loved Christ, in all, and all that was Christ's, and Christ more than all.   

Experience of William Walker.  
I Have much reason to know a great work of God upon my heart in delivering me wonderfully, from several destroying sins, which once I thought ●leight; but so great that I can scarce utter them; I was very extravagant, even here in Ireland, but was brought very low in body and mind together, and then was sensible of disobeying my Parents from what the Word says of men, they shall be lovers of themselves, 
Called, 1 When, where.  heady, and disobeying parents, which cast me down, afflicted my conscience, and troubled me so, that I cannot utter it; and I lay thus a long time till I heard once Christ freely offered, even to the worst of sinners, and then I began to look up a little, with hopes of comfort, and applied these offers to me as needing him, and so I began to be satisfied with peace, and rest, and I followed the Word▪ and rejoiced in it, and loved the godly to have company with them, 
2 How.  and yet for all this I was under much temptation, 
3. Effects.  and too much I was given to drinking, till Mr. Strong told me, Brother, I hear strange things of you, that you are given to drinking, etc. which so smit me, with the abuses I received abroad by the profane sort, who said, (O this is one of Fowler's followers) that I was wounded in my spirit a long time, that I should bring such a scandal upon the Gospel, and a blemish: For two months I was tormented in my mind till the Lord recovered me, and gave me resolution and power against the sin, which hath been ever since, I acknowledge this great mercy to me, and do live upon Christ the true Messias, whom I believe to have died for my sins, and will save my soul.   

Experience of Laurence Swinfield.  
I Have been a Traveller for some years, and wandered about in far Countries beyond Seas till I came back again into England, and all this while in my natural condition, and so I continued a great while, but I came hither in a sad condition, and very comfortless, and could not tell what to do, but to fall to prayer, and I did that often, 
In his natural condition long  and found (I thank God) much refreshment from that means but nothing to satisfy my mind, for I have been much troubled in conscience, and could not take comfort until the Lord was pleased to give in some promises to feed upon, 
Troubled in conscience.  as Matth. 11.28, 29, 30. where he promised to ease the heavy, oppressed, and to make his yoke easy and light, and then I began to long for a Reformation, and to desire to be under his yoke, 
How relieved.  which was before (I thought) a burden to me, and so Esa. 55.1. Come buy without price, and without money; 
Effects.  and so I came as freely as I was called, and was presently confirmed by the Spirit of God persuading me to give my self up into God's hands upon these his own terms, and so I did to this day, and many other sweet promises I had, whereby I had a great deal of peace and comfort; and can confidently say, the Lord is my God, and I have ever since found in me a very great change from what I was before. As to instance in anger, I am now so free from that Passion, that I think, 
☜  none can anger me; and so for many other things, 
☜  and I have a great delight in the Word and Ordinances, and have received a great deal of comfort, and been much confirmed by Mr. Rogers, 
Confirmed and assured.  and some others, and I know now that my Redeemer lives.   

Experience of John Chamberlain.  
I Believe, as you heard before, in one God, manifested by three Relations, and I believe this Churchway is Christ's, and the very mind of God, and that the Premises made to the Assemblies of Zion, are yours being thus separate from them without. But to tell you my life, it hath been very evil; 

From the ungodly.  
In a carnal state.   but now the Spirit of God testifies in me that I am his.  
About fourteen years agone, I was a grievous Wretch, and was cast out of doors for my disobedience. But afterward being bound an Apprentice, the example of my Fellow-Prentice (who was well-given) wrought much upon me; and he seemed to me to do all for Heaven, and to mind Heaven altogether, 
Wrought upon by a good example.  which began to incline me much that way too, and one time I went to him, and desired him to own me, and to let me be with him, and partake, but he told me he must not cast bread to Dogs, which troubled me much; but then I remembered to say, But I may have the crumbs, and thence forward was he willing to help me all he could; so I went with him often, and by myself to hear good men, and the word preached, but I was yet puffed up with Spiritual pride, and did backslide from my promises, 
Yet proud.  and the profession which I made; we were after that about such a way of walking together as this is; but we were not so strict, and careful of admitting; 
Sinful and scourged by sin in again.  so I was admitted without any great Examination or Trial; but by reason of a Contract with a Woman which I could not own, I was much troubled, and broke out into sin, and God would have one sin a scourge to another sin, to fetch me home again, which he did to the purpose; and I was after much trouble in mind restored again to the favour of God. 
Strong temptations.   
Since that, being a Soldier, I was thereby brought under many Temptations to sin, especially that vile lust of Drunkenness, which too much pursued me, and so strongly, that sometimes I was ready to yield, at other times ready to make away myself, which I oftentimes was tempted to do, 
Delivered and satisfied.  and sometimes I was ready to wish all manner of curses upon me for that sin; yet so I continued till the Lord at last came and delivered me out of these snares, and filled my heart with his promises and presence, and assured me of love in Christ; and now I long to enjoy more of him, and therefore desire to seek him with you in this fellowship.   

Experience of Adrian Strong. In short thus:  
FOr my life, I was two and twenty years a child of wrath, and then by the word preached, 
Called in when he was tempted.  and read out of good Books and the Bible, I was brought in to God: for my preciseness and walking in the ways of God, I have been imprisoned twice. Sometimes I have had money before these troubles, and then my heart was set too much on it; but afterwards I was taken off of all, and then I began to leave swearing, and drinking, etc. which I did too much incline to. And ever since as afflictions have grown greater on me, grace hath grown greater in me. I was travelling into England; but now I bless God for this mercy ordained for his Saints, that I can have so sweet fellowship with them here in Dublin.   

Experience of Hugh Leeson.  
I Have something to say, and I desire, that the grace of God may appear more in me every day. I am convinced of this way of Christ, for believers to walk in; and I have nothing to plead but my own unworthiness, yet fully assured in Christ, I am emboldened to bring my desires here like smoking flax. I cannot deny, but my life hath been very bad, 
A great sinner.  and I have been exceedingly given to ill company and courses, and can complain (and do) of what I have been more than others, viz. A great sinner, till grace was given me, and mercy shown to me, and Christ manifested in me by his Spirit; 
First wrought upon by his wife. 

1. When, where.  
2. How?    which was begun at first by my Wife, a Widows daughter in this Town, a godly Christian, and whom God made the first Instrument of my good; by her often reading of the Scriptures to me, and giving me good counsels and admonitions, and by the Spirits working within me, with it: And yet I did even hate the Saints, and forbid many of them coming to my house, and was yet under many temptations, I must needs say; but I am now made sure of Christ, convinced by the Word, 
Confirmed.  and much comforted and established since Mr. Rogers came hither; 
3. Effect.  and do now long after nothing so much as Jesus Christ, and do desire earnestly to be in one with his people, and pray them all to pray for me, that I may stand by faith established in the truth.   

Experience of Frances Curtis.  
I Cannot but condemn myself before I speak, I am so unworthy of this mercy. I have lived wantonly in my youth, forgetting God, doing no good, but all evil, till God's hand was heavy upon me for about eleven years; and when in my outward state I began to mend, 
Called by afflictions, outward and inward.  still in my inward I was much troubled, and wished that God had taken me away by my former afflictions; these inward were so great, and a troubled spirit, who can bear? But afterward I was much comforted again.  
In these wars I was stripped by the Rebels (being abroad) and came home so, through sad tempests, and since have gone through great troubles, and very many. A while after, I heard my Husband was killed by the Rebels, which I feared was by my sins, and so my troubles were renewed; and then the enemies came upon us, the Cannon-bullets flew over my head; and in few days I was turned out of doors, with my child in my arms. I cannot express what God hath done for me, in saving my life, and my Husbands, in hearing my prayers and tears; and now in satisfying my soul with himself. 
Satisfied. Assured. Effects.  I have received much sweet satisfaction by Mr. R. and have now the testimony within me of God's love to me, which makes me so unfeignedly to love him, and his ways, and desire to be a member with his people, in his Church.   

Experience of Mary Turrant.  
I Lived till my Twenty third year, and knew not God; but after that, I came to religious people, and received some good, and soon after was brought to the sight of myself, and then I despaired of mercy; 
Dispaired.  and thought I was damned, and none of Gods, a great while, but was at last comforted by good Ministers, and the Word of God; 
Recovered by the Word.  but I was in such a place and condition, that for seven years, I do not know, that I 〈◊〉 so much as a Religious man. My children were murdered by the Rebels, and I lost my Husband by the sickness, and yet the Lord hath spared me in mine old age; and now I see why? That I may enjoy this great mercy, which I never looked for, 
Effects.  to comfort me in my old age.  
I have received great comforts indeed by Master Rogers and I must needs say, That I serve my God with a cheerful heart, etc.   

Experience of Elizabeth Marrow.  
I Have heard at Cork-house, from the Governor, and often from Mr. Brisco, at— precious truths, and have been much affected with them, and told my Husband, that I have heard of Christ. But after that the sickness came into my house, which drew me much to God, Doctor Sibbils did me much good, 
Called, 

1 When.  
2 How.  
3 Effects.    speaking of every one that had a darling sin, which they loved: By which I was put upon the inquiry and search, and was so troubled and afflicted in my mind for a time, 
Confirmed and assured.  until it pleased God to satisfy within, by his holy Spirit, and to reveal to me, That he was my Father; of which I have a full assurance, and the witness is within me.   

30. Experience of Rebecca Rich.  
I Was wont (by God's providence) to hear Mr. Cradock by whose Ministry the Lord wrought much upon me, 

Captain Rich's wife.  
Called, 

1 When, where.  
2. How. Lived much on forms.  
3. Effects.     and I thought I was the person that he particularly spoke to; and I lay long afflicted under the sense of my natural condition, and under the burden of a wounded spirit, and after that whilst I lived nigh London, I lived much upon a form, till God was pleased to come in by his Spirit, and then all was nothing; but Christ was all, and the best of all, and ever since I have received Christ, I have loved his ways, and desired the society of his society. 
Confirmed by that ordinance of prophesying  I was much comforted and confirmed even the last night in Michael's public place, by that Ordinance of prophesying one by one, which the Church kept so sweetly, and I was very much convinced of your walking together in love and unity of spirit.   

31. Experience of Mary Burrill.  
I Have been infinitely troubled by my marriage to my second husband, and have been afflicted in Conscience about it much, till the Lord gave me comfort within that my sins were forgiven me. I was as prone to sin as any, until my God wrought very much by the means of my constant hearing M. R. ever since his coming over to us, 
Called, 

1. When.  
2. How.    God hath made him the chief Instrument of doing my soul good, for which I thank my God through Jesus Christ. 
Confirmed in Dreams.  I have had in my dreams two terrible conflicts with Satan, by all which I have been much assured of God's love, for that I always had the better, the victory. 
3. Effects.  O I love the Saints of God his Word! and all his ways! and I rest on Christ Jesus alone! and on nothing of self! and I do desire your prayers to God for me● to grow in grace, etc.   

32. Experience of Mary Barker.  
I Have great experiences of God, though at present I am not able to express them. I have been much afflicted for many years together in my relations, 
1. When brought in, by afflictions.  which for my sins have been taken from me; but the Lord who hath laid his hand heavy upon me, hath made me very sensible of my sins, and I have long lain under the burden of them; 
2 How confirmed.  but the evidence of my pardon is, that the Lord hath removed the burden, 
3. Effects.  and brought in the room his grace, and given me a heart to himward, and I have received much benefit by preaching, and praying, and reading in private and public, and by the preaching of Mr. Rogers, I have received infinite good, and found great comforts by his showing how we might know Christ is in us of a truth; and by prayer which the Lord brought me earnestly into; the Lord made those means so useful to me, that I am much satisfied in the love of God to me, in Christ in me, who is all in all, and I do rest alone on Jesus Christ, for pardon and Salvation by his blood.   

33. Experience of Margaret Fanshaw.  
I Was a long time under trouble and temptation; being persuaded to hear none a great while, 
Rejected the means.  because I could not tell they were Christ's Ministers, a twelve month agone we came over hither, and yet I heard none a while, after a while I heard a little boy, 
Called home, 

1. when? where?  
2. How?    and then I heard Mr. Fowler, but yet I received but little benefit by any until Mr. R. came over, and after I had heard him four or five Sermons, I began to see my sin, negligence, etc. which lay a heavy burden upon me, 
3. Effects.  and Oh! I am yet grieved much that I denied the means so; and since by Mr. R. I have been comforted with the offers of Christ, and all the promises in him, whom I have heartily accepted, and am now persuaded by God's Spirit, I shall never run into those sins again, but I find his Spirit putting me forward to hear and to follow the means now, with all greediness and love to God and all his ways.   

34. Experience of Ann Hanly.  
I Have always had a great desire to walk with God, but was very ignorant, and in the dark, till I heard Mr. Rogers, by whom I have had conviction of my ignorance and sin in neglecting the means, 
Called, convinced, 

1. When,  
2. How troubled.    and Christ offered by the means; I have seen my sins and been much troubled, and have earnestly sought pardon, and I am by the Spirit of Christ confident of it, and I trust in Christ that I shall be established, and do believe it; 
Satisfied.  
3. Effects.  and I do find daily a great change in me, and now I long to hear of Christ, and I love the Word and Ordinances of Christ, 
Assurance. Resolution.  and am sure that Christ hath paid the ransom for my sins, and I am resolved in the power of the Lord to walk in his his ways, and to do his will.   

35. Experience of Sarah Barn-well.  
IT hath pleased God to exercise me with much afflictions, and his love was all which drew me to himself, and nothing else; 
1. Under the Law.  but first I lay long under a legal sorrow and grief for sin, and I was then put upon works and duties hard for heaven, but I saw I could not get it that way; 
Working.  and in this great Plague-time in this City I was carried further, from the notion to the Power, and to spiritual holiness, and higher into Christ, yet I used the means much, as praying, preaching, reading, meditating, etc. and by the Word I was struck home, when Mr. Dunstable teached on the sad condition of some (even Professors) that were in Hell howling! Oh! 
☜  this sad doctrine struck deep to the heart! and I lay long wounded in my spirit upon it. But it hath pleased God to work upon me in divers ways; 
2. Under the Gospel.  and by his Spirit he hath set me free from this bondage; which mercy I obtained first from the consideration of God's great love in Christ, and hereby I was brought to this assurance which I have. 
Assurance.    

36. Experience of Jeremy Heyward.  
THE Lord hath opened my eyes to see sin, and shown me my self, and I lay under his wrath half a year, and so long as I sought to make out my own righteousness, 
Under sense of sin.  I lay thus; and yet this while, I followed the means, heard the Word, and I saw at length nothing but Christ would serve me, and till than I could have no comfort, wherefore one first day of the week, I fell to prayer, I prayed thrice, and at the third time I heard him say, Lo! 

By prayer and the voice of God,  
Confirmed in Christ.  
Effects.   my grace is sufficient for thee; whereby I was much satisfied ere since, rolling my self on Christ, and living in him alone; and I find so great a change, that I can say, whereas I was blind, now I am sure I see.   

37. Experience of John Megson.  
I Have often been in danger, yea of losing my life, and then have desired to live, and to amend; in many great afflictions I have been in; in my youth time I was very ignorant, but now I am earnest for more light, that I may be in the ways of God. That Scripture of Christ, in Revel. 3.20. Standing at the door and knocking, 
Called, 

1. When.  
2. How.  
3. Effects.    did work upon me, and then I understood Christ must come in, and all evil be put out, and then I did desire Christ, and seek out after him, and so I do yet; and shall do; though I dare not presume of any thing of my own, but all on Christ, and therefore I desire to be of this Church, for God shall add such as shall be saved.   

38. Experience of Ann Megson.  
I Have been long time troubled in mind, but yet I dare not despair; for, Come unto me and I will ease you, saith the Lord. The Lord did let me be long where there was but small goodness to be learned: But at London-stone I heard a good man out of Isay 53.6. like sheep we have gone astray, and he showed how the Shepherd had a Dog, when any run out of the flock to fetch him in again, 
Called, 

1. when, where.  
2. How.    and so the Lord did by his Word fetch in us that went astray; and thus the Lord wrought upon me, and made me see my sins, and myself, and I was long afflicted, 
Temptations.  and I thought if I were the Lords I should not be in this trouble; but then I remembered that Daniel was in the Den, 
3. Effects.  and Jeremy, and Hezekiah were afflicted, and these were the Lords, and that the Lord delivered them; and so that he would me in due time: and I bless God, he did deliver me out of them all. O that he would give me the heart to praise him! 
☞  I was lewd, but now am changed by his grace and goodness; and I love the Lord, and I wish there were such an heart in me that I may ever live for his honour and glory. I do long after Jesus Christ, and love to be here in the ways of Christ; and I praise my God that he hath brought us so much out of darkness as now to see his ways.  
Many more experiences I might insert, but being of the same nature with these I have omitted them; and shall keep them by me for another occasion; There were others in Dublin that did declare many excellent passages of God's workings in them and upon them, as Captain Jones (since Major) whose being imperfect I purposely let alone, lest he should take offence, and William Holme, Giles Me, Randall Leicester, William Fanshaw, Elizabeth Holm, Anne Bell, Joice Latherd, Elinor Meek, Robert Barnwell, Elizabeth Gardner, Robert Glover, with many others. And I do earnestly desire pardon where offence is thought to be given, especially of such dear friends, whose testimonies I have brought into public view, 
☜  to bear witness to the world of the workings of God's Spirit in these days: to the facilitating of which I do (to all the world) call God (who is righteous) to bear me witness herein; That,  
1. In the first place, I have aimed (herein) at the honour and glory of God, in the setting out his rich love to the lost sons of men, and declaring the variety of his dispensations in grace, and the sundry ways of working, both ordinarily and extraordinarily (yea in these days) to the fulfilling of his promises made us.  
2. I have dealt faithfully with all, as I find them in my Notes, as near as I can to a tittle, taken out of their own mouths, without respect of persons; excepting some of the most ordinary sort, which I have taken summarily, as I promised at the first.  
3. I think I have done my duty herein, and wish it might incite others to do thus, viz. to gather out the flowers of their garden, to present to the Saints in other places; and though some appear in their weakness as well as in strength, this doth the more magnify free grace, and all those variety of notes concur to make up the tune of the song of the Lamb, 
☜  that one song of Moses and of the Lamb: So that the variety of the flowers, and of the colours, and of the natures, and of the formalities of them, gathered together into one, give a glorious lustre, and like the Rainbow of many colours, signify fair weather for Ireland. 
Sim.  
Fair weather for Ireland.  And I am in good hopes no good man can have the heart to blame me for my good will and work; before any take offence, let him seriously ponder upon it, and summon his heart in sincerity, and say, For what am I angry? if the proud flesh and puff-past-heart say, O sad! I am seen in my nakedness! and known in my weakness! Art thou says, the Spirit? and 'tis fit thou shouldst, that it may be known who clothed thee, and that thou mayest have nothing to boast of; And was not Christ so too for your sins? besides says the Apostle, my strength was made perfect in weakness; 2 Cor. 12.9. most gladly therefore will I glory in my infirmities; and vers. 10. when I am weak, then am I strong. God hath a way of himself, as Nazianzen says, to make himself the more admired, 
God is seen most in our weakness. Nazianzen. Luther.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he doth most of his works as Luther said, in mediis contrariis, by contrary means in contrary ways, which makes him the more glorious. Be not then offended at your weakness; 
Sim.  for the waters had better run though muddily and thick, 
☞  than not at all; and so you in your infirmities and weaknesses better be seen to run into the Ocean of love, then to lie still, or stand like a stinking pool. Neither be ashamed (in what the Lord is honoured) to be seen in your weaknesses, 
Sim.  for the rooms of the house that are greater, lighter, larger, colder, etc. have the same foundation with the other, and thus saith the Lord, Joel 3.10. Let the weak say I am strong; 
Exposition.  strong in the Lord: But lest any should cry Crucify, and should follow me with the ●louds of the red Dragon's humours, let such spirits know what they do before they spit fire at me, or throw wild fire about my ears, or plant their Mortar pieces against me. 
Two things requisite before censure.  Two things are requisite to a right grounded knowledge, viz. the apprehension first, and then the judgement. Now do but read these lines by the same spirit they were writ, and dextrously discern the purpose of the Spirit speaking hereby, and I will abide your worst who ere you be: 
☞  but I confess first to judge (as the fashion is) and then to apprehend, is irregular and unsound. For if your understanding deal amiss, your judgement will I am sure, and so the sentence will be false and full of sin; and so already by righteous ones I have been judged. But I fairly leave you, yet not the thing that I treat upon, for I shall speak more fully to it hereafter, only offer two or three experiences more in the mean time, which are full variety in unity.   

39 Another testimony to the Truth or further Experience of John Rogers Preacher of the Gospel, and given in to two Churches in England and Ireland.  
TO give a formal account from year to year of my life, would make me too tedious, to you and myself; and I fear somewhat offensive to such as are to follow, though I may safely say in every year since I can remember, I have been enriched with so many and such remarkable experiences; as might make some of you rather admire then belieeve: but I hope we shall have opportunities hereafter to open ourselves in this kind one to another; In the mean time to tell you some few for the present, I shall cite some of the most remarkable passages which (to my present remembrance) I have met with in former years to this day, to do their duty and homage before you. And first when I was a Schoolboy at Malden in Essex, I began to be roused up by two men, viz. Mr. Fenner, and Mr. Martial. 
1. Call to awaken him by the Word.  The first of these about the tenth year of mine age, as I take it, (for what I was before I know not, a mere— I know not what) although I was kept continually in good order, as to read every day, and be Catechised and the like:) yet then hearing Mr. William Fenner full of zeal, stirring about, and thundering and beating the Pulpit; I was amazed, and thought he was mad; I wondered what he meant▪ 
☜  and whilst I was gazing upon him, I was struck; and saw it was we that were mad which made him so; O says he! you knotty! rugged! proud piece of flesh! you stony, rocky, flinty, hard heart! what wilt thou do when thou art roaring in Hell amongst the damned! etc. this made me at first amazed, which run often in my mind after, 
Scared at the thoughts of Hell.  and I began now to be troubled, being scared and frighted, and out of fear of Hell, I fell to duties, hear Sermons, read the Scriptures, (though I knew not what I read, but only thought the bare reading was enough) morning and evening, and learned to pray (at first out of Books, 
Very formal and strict in it▪  and all the Graces (so called) that I could get) and besides Family prayers, I was afraid every night lest the Devil should carry me away to Hell, if I did not first to myself (whilst my brother my Bed-fellow was fast asleep) say my prayers, and my Our Father, and I believe in God, etc. and the ten Commandments, and my little Catechism (Dr. Hall's) which I had learned, and this I did every night duly before I durst sleep; and I made as much of them as of a charm to keep me well that night; which else I conceited the Devils would tear me a pieces; and yet sometimes (when I was sleepy) to make the more hast I should say some of them at least (to be in a forwardness) in the Chimney corner whilst I was unbuttoning me, 
Right formality.  or untying my hose or the like, preparing to go to bed, thinking all was well enough so 'twas but done▪ only sometimes (though I was unwilling to it, yet) out of fear (I remember) of the Devil, or some mischief, being ready to fancy any thing to be the Devil, I should say my Prayers, or Commandments, 
Under great bondage of works.  or Catechism, or all twice over, suspecting I▪ said them not well enough before, but often too fast hurrying over before, and skipping somewhat; and sometimes if I said some things confusedly and too hastily, I would recover them again, or else remember them when I had done all, to say them again better; but thus, as the Apostle says, when I was a child, I did childish things, and I thought this was very well, and very oftentimes would I be talking with some boy or other, getting him from all the rest to walk with me, and I would tell him of Hell and sin, and such like things, for it ran always in my mind, and I lived under a desperate fear; but for all this, Mr. Martial a while after in the same Pulpit took me napping; whilst I was I know not how bewitched to nod, 
2. Call to awaken by the Word.  and began to sleep, but his powerful voice thundering against such as are drowsy, and sleep, and slumber away their salvation, was at that time picked out for me, and very prevalent, I started up with an aching heart, and was frighted at his words, (which he yet pursued) and wounded me to the heart when he told us, how that when time was lost we could not call it again, and he knew no other way for us, but now to double our diligence and redeem the time we have lost, by making more haste, taking more care, and pains, or else we should be lost for ever. O! I was sufficiently wounded, and fell a weeping; I could not hold, and after Sermon I went home (where I boarded) and sat alone! crying and complaining that I had lost my time; and at that time I took up a purpose never to sleep at Church more, and made a covenant with it; which I think (to this day) I observed ever since; 
How to keep from sleeping in the Church.  and when I began (as at first I was often tempted) to be drowsy, I would always stand and hold on nothing, and cast my eyes about to open them more. But after this I was not content with my former customary duties; for now I must double them and do more than before; wherefore I resolved to write down (as well as I could) every Sermon I heard, and to get them by heart, 
More formal.  and to say every night one Sermon, and to learn (out of a book, for I knew no better yet) another prayer for morning, and another for night, and sometimes for noon too, especially on the Lords days, so that my task was now doubled. 
How to help the memory to bear away Sermons.  So I began to write down the Sermons, (which for a time was very little, having no skill to write fast nor orderly) but I ever observed the Doctrine, and would write down the Reasons and the heads of the Uses; and when I came at home, I would get it by heart at noon, that which I heard in the forenoon, and at night that which I heard in the afternoon: and this course which I took made me more ready (at night when my Father repeated the Sermons, or the Landlord where I boarded, for they both did it, being very godly) this made me readier to answer when we were asked what we could remember, or what the Doctrine, or Reason, 
Custom every night.  or Use was, than any other; and this course I took customarily for nine or ten years together (long after I came from Cambridge) every night to repeat Sermons to myself alone, or rather to say them by heart (as duly as I went to bed) the Lordsday night that Sermon which I heard in the forenoon; 
1. Day. 2. Day. 3. Day. 4. Day. 5. Day.  the Monday night (so called) that which I heard on the last Lord's day in the afternoon, the Tuesday night, Wednesday night, Thursday night, always left to say by heart, Sermons I heard a month, 2. months, 12. months, and so (as I increased in years) for 2, or 3, or 4, 5, or 10. years before; and I would usually get up the oldest, and of longest standing; and such as I had almost forgot, or not lately recovered my memory with, so that by this means I could remember many Sermons, and such as were long agone preached, perfectly: Now on Friday nights I repeated as I did on the Lord's day nights always: 
6. Day. 7. Day.  and on Saturday nights and Monday nights always alike. But you must observe, if Sermons fell out in the week days, as on fasts or otherwise, than I was wont to pick out Tuesday nights, Wednesday or Thursday nights, and so kept on the order, and was fit for fresh Sermons on the Lord's day; and the Lord lead me on into this orderly way, I know not how, by himself without any creatures direction on the earth; so much did I plot out for salvation by such means as these, and to redeem my time. Yet you must know, having so much to do every night, I sometimes began (to myself whilst I s●te in the Chimney corner) before supper, and usually left nothing but my Sermon to repeat for my bed, and my prayers by my bedside morning and evening; but this I must say, 
How to keep Sermons many years.  from this form I learned much of God and goodness; for what I did at first for fear of hell, I did at last out of love to heaven, and of late to God and Christ as if it were without heaven; 
☞  and hereby I was not only able to tell many men's Sermons together, and it may be ten years after they were preached; but also able (though chiefly by higher means, as I may show afterward) to preach at 18 or 19 years of age; as I did in Huntington-shire (if not sooner) to the amazement of many, but to the table talk of more. Well, thus you hear how formal I was, and yet as I may say, I was but feared (not loved) into this strictness of religion; and I remember then, I should have been glad if any occasion happened that there were no Sermons on the Lords days, or if I heard them not (which I dare not but do notwithstanding if I were well) for it was more ease to me (I thought, or else the Devil in me) to repeat the old, 
☞  then to get in n●w.  
But not long after this, that I had heard Mr. Martial as before, I was further awakened by my 
* N●hemiah Rogers that writ on the Parables.  Father (afterward) who preaching upon the good Samaritan, and showing his compassion to wounded ones, 
3. Call to awaken by the Word.  yet in reproof to sinners, show how they were more guilty than the hard hearted Jews, that crucified Christ afresh now, and have no compassion on him, now he is in glory, but spit on him, and made him suffer, and how his blood would rise against them: and if Abel's a mere man's did so, much more his; and if David prayed from blood-guiltiness, how much more from this guiltiness of the precious blood of Christ, etc. which he preached and pressed so powerfully, that I was thrown into a trembling, as lying under the guilt of Christ's blood, and was long perplexed about it: but after all this there is another remarkable passage that I must never forget, which I met with, or rather met with me to the purpose; about 1637. (as I take it) at Messing in Essex, I was playing with children (my fittest companions then) and running round about the house we lived in, (through two or three little gates) in sport and idleness, as I was running with the rest, (I know not how, nor upon what occasion) I threw out vain words, and crying, O Lord! (which we were not suffered to do) my heart was suddenly smitten upon it, and I was suddenly set a running as if I had been possessed, 
4. Call to awaken, was by a strange Vision.  (by I know not what power or spirit) not having any strength to stay myself (were it upon my life); until I was (headlong) carried through a little gate-way, where (as plainly to my thinking and in my appearance, as ever I saw any thing by the Sunshine) there was set a naked sword, glistering with a fearful edge (I thought) and which took up the whole space of the gate from one post to another, with a broad blade most keen and cruel; at which sad sight so fraught with frights, I ghastly screeched, 
A warning to such as take Gods Name in vain.  and yet had not the least power to stay, or stop my precipitant course; but I was quickly carried quite unto it, so as that the edge of the cruel blade meeting with my body, it seemed to me impossible I should escape death: and I made no other account but to be quite cut off and parted asunder; 
☜  but afterward being hurried through, with that headlong and furious force, I had strength to stay a little beyond it, and to perpend the perplexible peril which I was in; I stood as one amazed, or rather as one that knew not whether he were alive or dead; I knew not how to believe myself less than a dead man, and afterward at least mortally and deadly wounded, if not desperately and deplorably eut in twain: Oh! how I stood trembling and tumbling in my thoughts, until the vital blood (which was fled for the heart's defence) began to disperse again, and to go quietly to their own homes; and then I looked about, and turned me to the gate-way, but the appearance was passed away, the sword gone and vanished, whilst I was left (alone, the rest running away) in a labyrinth of fears without any wound without, but deeply and woefully wounded within; and never since (to the praise of God's grace) as I know of, have I had such extravagant preposterous expressions passed from me. But, Good God What was thy will herein! Thou who art not tied to means or order, best orderest and disposest of all things, for thine own design and glory! and so this was I am sure, but what it was I know not; yet it left a lasting impression upon me, and the scar is yet to be seen in my heart, though the wound be healed. But, alas! How long and lamentable I lay afflicted and in continual fears after this! 
☞  Every thunder and lightning, I looked upon as my fate, and sent for me; and then would I fall to my Prayers, 
Formal and Pharisaical duties still.  and saying my Creed and Commandments, and to my Sermons as fast as might be, that I might be found welldoing at least; if not as a charm to defend me, or a challenge to God by virtue of them to keep and bless me: this I remember was my great comfort to consider, some did not do thus, but altogether slighted holiness, duties, and did live wickedly, and carnally in drunkenness, disobedience, Sabbath-breaking, and several sins every day, which I was so far from grief at, 
☞  and weeping over, that I (in my heart) rejoiced in it, that I was in more hopes than they, and (as I fancied myself) better then they, and should receive more favour. But all this while like an Israelite in Egypt, I worked for life, and my services were my Saviour's; and I would to my brothers, sisters, and School-fellowes and companions to take occasion to talk of heaven and hell, and what a hard thing it was to be saved. For some time after this is Malden where I was boarded, and put to the Free-school, I had a certain dream (which by the consequence proved a praevision of what is now come to pass) it was on a night about the time when the Spaniards and Hollanders had a scuffling and a kind of Naumamachy upon the Downs; 
A praevision in a dream at Maiden in Essex.  for then some talking of that fight, filled me full of fears, and in the night my dream was; that fire reigned (as I may say) or rather poured down round about; and looking where I was, (I thought it to be without the Coach-yard gate of my Father's house, and I was frighted to see nothing but fire, looking upward and round about, praying for deliverance, none came nigh me round about by a good space, but flaming else (I thought) in all places, and I could see none exempted; wherefore being afflicted for my Father and our family, I fell on my knees for them, and I thought I continued so, long ere I could be heard, but was at last bid to arise, and look, and then I thought the fire fell not so fast on my Father's house as it did before, but by little and little abated till I awaked. Now although this dream had seized much upon my spirits, yet I made no other account of it then of a fancy, till five or six years after in the Isle of Ely meeting with Dr. Draiton D. D. he declared to me, for several reasons, 
Interpreted by Dr. Draiton.  that this must be more than a mere dream, as working of fancy, and that something was to come which I should find this to predemonstrate, instancing in some of the like kind which himself, his wife, and others had met with as warn and predictions; and therefore he wished me in no case to slight or contemn it; for that he was confident it did show some fiery and angry dispensation upon all our family and my father, and the rest should lie under some trouble by the times or otherwise; and myself should be set free, and at this liberty to pray for them, and that by degrees they should be recovered and brought out, and the fire abate: which interpretation (more fully by far from his own mouth) is for the most part verified at this day. 
Came to pass.  But all this while I was labouring for life, exceedingly formal, and I did much covet to know the things of God, and therefore wished oft I were but a Minister! such a one as Mr. Fenner is, or Mr. Martial, or Mr. Hooker, 
Resting in doings.  or my Father, or some other (that was eminent) that I might attain to their knowledge, and then (I thought) I should do abundance more for God, (as if God were beholding to me for my obedience) and I would then (I thought) be sure to get salvation, (as if I could then easily do it). 
☞  Thus a poor creature, I continued for several years together, (and if you knew but half what I have met with in that time, you would say I was a poor creature indeed as any alive) for I kept to my self many fast-days (and would eat nothing) heard, read, sang Psalms, meditated, used Soliloquies, and prayed many times a day, 
Despaired. 5 Knock awakened by the Word.  and what not? and yet at last despaired even to the depth: what by often thoughts of hell, reading Drexellius upon eternity, and then thinking of endless, easlesse, and remediless torments; and what by frequent frights as before, and what by my Father, once preaching on the fool in the Gospel, Luk. 10.20. Thou fool, this night will I take away thy soul, than whose shall those things be that thou hast provided? Whence he handled a point of the folly of men to lay up here, and forget heaven; and showing that heaven came not with ease on a down bed, but many shall strive hard to enter and shall not be able; and that except you exceed the righteousness of the Scribes and Pharisees, Mat. 5.20. you shall in no case enter into the kingdom of heaven. What with these and other things, I was almost in the bottomless abysmes of torments: I took the Bible to look these Scriptures, read them over and over and over again, but the more I read the more I roared in the black gulf of despair, where I was cast so deep as (to me and others) I seemed sometimes past all recovery▪ I prayed, fasted, mourned, got into corners, yea many times (being I was ashamed to make my case known, I have ran into barns, stables, houseof office, any where (pretending as if I had business) on purpose to pray, sigh, weep, knocking my breast, curse that ever I was born; wishing I were a stone, any thing but what I was, for fear of hell and the devils; whom I thought I saw every foot, 
Fearful afflictions and fears.  in several ugly shapes and f●rmes (according to my fancies) and sometimes with great rolling flaming eyes (like saucers) having sparkling firebrands in the one of their hands, 
☜  and with the other reaching at me to tear me away to torments! O the leaps that I have made! the frights that I have had! the fears that I was in! which continued off and on to the beginning of these times! Besides great outward afflictions which I met with, were of much force to bring me into this condition, being often (and doubtless I might deserve it too too much) beaten, bruised, turned out of doors, whirled and kicked about, hardly and unkindly used; at which times I should sometimes be tempted to murder myself, 
Temptations.  sometimes think I could not belong to God, for than he could not endure to see me thus used and afflicted, and yet I fly to him, and pray, and pray, and pray, but as good speak to a post, for I am not relieved: sometimes I should read, and weep, and as my usual manner was in the time of my great despair, fall flat (all along) with my face on the ground, and cry, and call, and sigh, and weep, and call for help, but the Lords time was not yet come to answer; and I was wont to weep half the night together, if not all sometimes, and to water my bed with my tears, for fear of hell and the devil, and therefore for sins or rebellious disobedience; and ever slept with my hands clasped close together in a praying posture, that if I did die, or that the Devils did prey upon me, they might find me in a praying posture sleeping as well as waking; I never durst go to sleep otherwise (to my knowledge) for five or six years together. But the greatest blow I had was from the sentence of the aforesaid Scripture in Mat. 5.20. 
The greatest blow.  Surely (thought I) I but strive against the stream, and seek out impossibilities, if I must exceed the righteousness of the Scribes and Pharisees. For I had often read of their strictness in their Houses, and Synedriums, and Schools, that the ordinary of them repaired at least three times a day to their devotion, viz. in the morning at Sunrising, till about the fourth hour of the day, (called S●h●●with) and in the afternoon (Minchah) about the ninth hour, and in the evening (Arbith) and so in a manner all day long in devotion. Besides their laudatory prayers, and thanks not only for all the mercies they receive, but upon every extraordinary accident and in every action they do, a prayer for every time they eat, they will not drink without a prayer; a prayer for every good smell, a prayer when they wash, yea when they evacuate, a prayer upon every new thing they have, and what not? insomuch that some say at least 108. Benedictions a day (Meah Beracoth) as Leo Modena the Venetian rabbin writes; and we have read how strict they are on their Sabbaths, and will not gather wood, kill a fly or flea, dress any victuals, make a fire, write, cancel, or quench a fire, or carry any thing, or use any hammer, nor eat any thing dressed upon that day, nor any fruits gathered, nor wear any thing on that day but even necessary apparel, nor speak of worldly matters, as buying, selling, giving, or taking, nor make any bargains, nor so much as touch any thing, a weight, or burden, or tool, or instrument, nor handle any money; nay on the Friday before evening comes, all worldly things are laid aside and the Sabbath began, etc.)  
Now these considerations and such like made me think it in vain to seek to be saved; and it was but to beat the wind, or build in the air; for if the Scriptures were true it could not be, for I could not tell how to excel their righteousness. 
☞  Hereupon I despaired deeply indeed, it being so deliberately; 
Deep despair strong tempting.  and the results of serious debates; so much the worse, lying under the severest sense and sentence of that Scripture; I could take no comfort, but accounted God most cruel to exact impossibilities of men, (as such a righteousness) and to let so many be damned (as I thought) because they could not excel their righteousness! O these hard thoughts I had of God At length I was tempted not to pray, read, hear, or do any duties at all: for I thought it not possible after all to be saved; and so I was sometimes tempted to deny all: sometimes I was also tempted to think there was no God, but all things come by nature; and to challenge God, if there were a God, to require a sign and seek a proof: but in a word, to such a height I was grown up unto, that I did not only despair, but began to be distracted, and out of my wits (as we use to say) I thought trees sometimes good Angels, 
Despair.  sometimes bad, and looked upon bushes as the den of Devils: I should sit up whole nights, sometimes in a little Turret (we had in an Orchard) from the house, studying, singing, whistling, hooping, or drawing figures, or one thing or other, or else be walking in the fields, woods, or some other places, talking to my self, speaking to trees as to men, or as to Angels, or God; and thinking the least whistling of the wind, or chirping of a bird, or lowing of a beast to be some answer sent to me, as I would fancy it; but as these distracted distempers grew higher, I could not avoid the forcible temptations of a furious Devil, making me sometimes whet a knife, sometimes take a billet, sometimes one thing, sometimes another to murder myself, and sometimes others, and sometimes all; for I would have had all to have gone my way (me thought) many ways I tried, but was always prevented, till at last I was taken and bound hand and foot, and held (or tied) fast in a bed till the raging fits were over; and then when I was spent and patient, if let go, yet without a watchful eye, though it may be I said nothing, yet the first thing I went about, it may be, would be to seek a knife, or to get to the window to cast my self down headlong: but I have been strangely and (almost) miraculously kept (which would be too long to tell) even in the very act and instant of time when a few minutes longer had been too late to save my life. 
Miraculously saved from self murder,   
I should not be so long in this History, but that I dare hide nothing wherein God hath appeared my God for his own glory in what I am now by grace. And therefore as things eminent are brought to memory, I am bold to declare them, for the magnifying of his alone love, and the riches of his grace in Christ Jesus. I dare boldly say, few that saw me in those headlong distempers, did think me at the best, fit for any place but Bedlam; and that I should ever be restored to what I am, which was also as strangely. 
Inward melancholy and despairs:  For as the distracted fits did much abate me, they did turn more to inward malady and melancholy; my continual cry being, I am damned, I am damned, I am sure I can't be saved! it is impossible! Oh! Hell! Hell! fire about me! the Devils are at me! and I thought I heard the damned roaring and raving, 
A word to the wicked.  and saw them (as 'twere) roasting, and their frisking and frying in everlasting torments. My mind and all was taken up with their howl and screechings. 
☞  This sad condition day and night lasted upon me, until I was persuaded that there was a God and that this God was righteous, and that he would hear prayers if I continued but knocking with importunity and gave not over, seeing the unjust Judge that we read of in Scriptures, was prevailed with by the widow's importunities: then I resolved with myself (and gathered together here and there those scattered relics of reason which were le●t me) that I would continue prayer, and so I did (though by fits I was froward, and mute, and wild, and I know not how) yet off and on 5 days together scarce eating a bit of bread in all that time; and was after that in another form and frame of spirit (though by fits full of distraction and desperate thoughts) yet more serious, and set to weigh things as in a balance, and to expostulate with the Lord, and to pray by fits most furiously, and now and then tears began again (which were all dried up before) to trickle and come tumbling down my face like swollen drops of blood, and I continued thus three or four days till one afternoon coming into a chamber (my heart being as big as it could hold) I threw my self flat on my face (as I used to do) knocking the boards and calling and crying to the Lord for deliverance, and using such exorcising expressions as might discover me in despair; and starting up, I walked a turn or two, saying, Is there not a God? is he gracious! are the Scriptures false! canst thou take delight to see a poor soul thus set on the rack! sighing and roaring in torment! rise up and appear for thyself thou God show thyself gracious in one act of mercy! maugre all the Devils in hell! and with knocking my breast and tearing my hair, I threw myself upon the bed, whilst my eyes were glazed with tears! 
Restored extraordinarily by a dream.  and there I lay, in a sudden sleep which seized upon me, and I dreamt of the same Scripture (the letter which killed me) and yet of Christ (the Spirit which quickened me) and that his righteousness (by faith made mine) did excel the righteousness of the Scribes and Pharisees: and except I (in and by the righteousness of Christ made mine) did excel the righteousness of the Scribes and Pharisees, I could not be saved; that is, not without the righteousness of Christ. When I awaked, I was so much changed that I was amazed at myself, at the suddenness of it; 
Evangelicall.  for I dreamt I was comforted, and my heart filled with joy, and when I awaked it was so indeed; I started up, and rebuked myself, saying, Why, I am not damned! what's the matter? am I so filled with a fancy? with a sudden hope of I know not what, 
Confirmed and seconded by prayer and the Word.  nor whence? at which time I fell to pray, and whilst I was praying, I said, Lord is this true? say! is it true! if it be so, let it be shown me that it is so: So I was persuaded that the righteousness of Christ was mine, 
Rom. 10.3. Tit. 3.7. Rom. 8.4. Isay 53.11. Phil. 3.9. Gal. 2.16.  for that this garment was provided only for one so naked and torn out of all as I was; which weighing I took the Scriptures, and found these divine infusions, and immediate resolutions given in me, agreeing with the same will of God given out there, and then I began to breathe upon't, and to pant a little; and by degrees to revive and look upward with some hope; 
And got into an assurance of salvation, and how.  till the Lord satisfied me by pouring it upon me, and writing it within me, that I (in Christ's righteousness my only justification) did exceed theirs! And thus I had the first assurance of salvation; 
☜  for that very same Scripture that before condemned me, did now justify me, that is in Christ. And after that I began plainly to see myself (and by myself others) why I despaired, and was so long and so lamentably lost, 
Why so many despair of heaven.  that it was because I sought in a wrong place for justification, and therefore a wrong way for salvation, 
Sim.  as if one of you should dig in your yard for a mine of gold, no wonder that you lose your labour at last, after sweat, tears, prayers, cares, pains, fears and all; seeing that you look in a wrong place. Thus it was with me all the while I was looking, and poring, and paining myself for a righteousness of my own, and to seek in myself to excel the Scribes and Pharisees; alas! I was lost, undone, and could not find it! nor see any door of hope set open for my soul, till Christ in's righteousness was revealed in me! and than I knew him a Saviour to me. Well, with this joy I continued to this hour! holding and keeping ground against all temptations, which are infinite, that I have met with ever since; and such as you have scarce heard of, of late. For after I had solemnised and celebrated my new life, (and being begun anew in another's righteousness, and in another self) by singing of Psalms (and then I began Hymns and spiritual songs to myself) and continual open-hearted returns of praises; 
☞  whilst the Angels rejoiced with me. Yet Satan (my continual and never ceasing enemy) now began to muster up afresh more troubles against me, and to follow me with an host of afflictions and temptations, as Pharaoh followed Israel with a purpose to destroy him; when once out of his territories: and see how a bird that is escaped out of the hand is hunted up and down by the boys, 
Sim.  the doors are shut, the windows and holes stopped to hinder her escape; and see how they hunt her, throw their hats at her, scare her up and down till they think to tyre her, and make her fall into their fingers again: 
Satan's fresh bouts.  So did Satan set upon me (I may say) a thousand ways by himself and his agents, to hunt me up and down, and to tyre me out, and to make me (if he could) fall into his fingers again, but that my God whom I unfeignedly serve from my soul, did deliver me, does deliver me, and I trust will deliver me, 
1 Cor. 1.  as the Apostle says. For though the Devil did use many snares, and beset me so about (as you will hear) that it seemed scarce possible I should escape, yet the Lord set me at liberty from the snares of the Fowler, though sometimes so subtly laid, that I could not discern them; and what he could not do by his fair insinuations and subtleties, and inward motions and temptations; he tried to do by violence, in tormenting me and making me the most object of affliction and misery all about; 
Greater afflictions.  for to proceed, my friends became mine enemies, and my preciseness was an eyesore to many, near relations cast me off, and I was looked upon as disobedient for keeping company with such as were godly Puritans, and accounted then Roundheads, and for praying and holding communion with them (though commanded to the contrary) at length I found so little love, and so much malice from some, that I was turned out of doors, and forced (as men say to seek my fortune) to fly with my own feathers, with three shillings six pence, or thereabouts (as I take it) to travel up and down in strange countries, and that in the coldest winter time of the year, in snowy weather, (up to the knees very often) and whilst the very icicles hung on my hair or cheeks, 
☜  a conflux of tears that came hot would thaw them, which fell abundantly from me in the open fields, and highways, where none but God took notice of them. Yet I did often beg at poor cottages, (or so) but to come in to warm me, or dry me, or for a draught of small beer, or so; which would make some poor souls fall a weeping to see me. But after many dangers and troubles I footed it as far as Cambridge, where I sought from College to College to be but a sizer or poor Scholar, my little stock of money being all gone, and the Servitors of Kings-Colledge (of which I was one before) being dismissed, but I could have no place, and I had no money, and I wanted bread, and that so long that all others failed to do any thing for me, insomuch as I was forced for life to try all things, and eat leather, and drink water, and eat old quills and pens (where I could pick them up out of the dust or dunghills) roasted in a few coals (which were left in the Chamber where I was) and I assayed sometimes to eat grass, and did it: yea, 
Almost starved at Cambridge.  I grew to that height of penury and famine, that I sometimes tried to eat my own fingers, biting them till I could endure it no longer; then tearing my hair, and crying, I had recourse to prayer, whereby the passion (it may be) would away for the present, but this continued so long, 
Temptations strong.  that I met with temptations in this wilderness to turn stones into bread, and the Devil did often tempt me to study Necromancy & Necromancy, and to make use of Magic, and to make a league with him, and that anon I should never want, but show me (as 'twere upon the pinnacle) the glory of the world (so represented to me in my, fancy) bidding me but obey him (that is, 
The Devil tempts to yield to him.  fall down and worship him) and I should have both my bags of money by me, & be honoured of all men, and owned by all my friends, and go home with great riches, and in great respect. But God would not suffer me to hearken to him, but to tell him, thou art a liar from the beginning! away thou malicious accuser of the brethren, tempt me not, 
Is repulsed.  for thou didst do thus to Christ, but he overcame thee, and so I trust I shall by his power; and then I prayed, and read the Scriptures, and writ holy meditations, and Soul-soliloquies on the 88 Psalm, all in verse very pathetical and suitable to my condition, and I began Dives and Lazarus here, and Lazarus and Dives hereafter: two books (which I soon after concluded) using in it English, Latin, Italian, French, being very tragical, 
☞  and all in verse very suitable to my condition under several temptations; all which I had thoughts (with some others which I have by me) to have printed for public profit, but wanted a purse: so that in stead of Magical and Astrological studies, I bent my mind to holy meditations, soul comforting, Angelical and Evangelical contemplations: yet I continued under strong temptations, but to the praise of God, I speak it, I think never was I more a growing Christian, then after Satan had these repulses; but yet I must not omit to tell you, 
The Devil tempts another way.  that I had one other temptation first; which was almost irrecoverable, but that I was prevented extraordinarily even as I was upon the execution thereof. For finding myself almost starved and pined to death, my strength almost gone, my eyes sunk deep in my head, and wearing deaths colours, I was almost at my wit end: I confess when I felt a passion come, or fit come upon me, I would fall to prayer, reading, or something or other, whereby sometimes they were put by, and I had much comfort, but I could not always avoid them by this: for now one temptation got ground of me, and came on audaciously, and grew strongly upon me, so that I could not escape it, 
☞  but it followed me; I took up the skin of my wasted hand and arms with a resolution to tear it off for hunger, but in vain, the Devil had so besotted me, that I could see no ways to evade death, for I had been beholding to all the Scholars I could find any courtesy in, 
A most strong temptation.  to bring me scraps, or skins of saltfish, or something or other in their handkerchiefs or pockets, which kept me alive a while, till at last they were all weary, and I wasted almost to death, and ashamed to beg openly about; and I was blinded as to any way that I could find to recover out of this condition. Wherefore, after violent and never-ceasing temptations, I drew my knife, whetted it sharp, 
To murder himself prepared.  opened my doublet and shirt, and in the midst of the room where I was alone, kneeled down to prayer, to surrender my soul up into the hands of God; my knife lying by me prepared, and I prepared for the act, when behold a door which I thought was bolted all the night before, was but shut to, which a Scholar opens, and with the shrieking of it made me start up, and throw my knife into the chimney in haste (as ashamed of what I was doing) and in comes the Scholar to tell me of a place in Huntington-shire to teach gentlemen's children at my Lord Brudenels' house, 
But strangely prevented.  and how one of our College was sent to, but refused it; by which means I was recovered out of that eminent danger, and after the Scholar was gone, did exceedingly reprove and check myself, for suffering this temptation to grow so upon me, for want of faith, and was much afflicted at it, and the more for that this mercy came in so upon it: O! that I could not wait upon God but being now night, I went (as I use to do) supperless to bed, 
Much afflicted for his sin and yielding to Satan.  (after duty) but my heart melting into abundance of tears, first for the sin that I was about, that I could not believe, and resist the Devil (as I had done in God's strength before) and then for the love of God, and his care appearing for me, even at that instant too, when I took no care of my self at all, 
Evangelicall.  but had devoted myself to death, and that now he should not only deliver me, but send me news full of hopes! O how these things did break my heart! and work upon me most part of the night! until with an heart full, and head full, and eyes full and all! I was fallen into a deep sleep, and visited with an extraordinary token from on high both in dream and vision, which hath been since accomplished (as I take it) and the last in Ireland the last year. The Dream was this▪ 
☜  that I was walking home to my Father's house, with a staff in my hand, and fearing lest I should be out of the way, 
Comforted and confirmed in Dream and Vision extraordinarily.  I looked for the path, which at first I could scarce discern was a path, and began to look about, and to question it, till by and by I perceived some footsteps of some that had gone that way, with that I went forward, and the further I went, the plainer I perceived it to be the path, and that I was in the way (and I could see no other) at which I rejoiced, and went on confidently as if I feared no evil, nor enemy; till I came to a fine glorious beautiful house and building on the left hand of me, out of which came forth a beam which reached a little cross the way I was to go in, so that I being at a little stand at first, yet would not stoop under this beam, but stepped aside and so passed away, laying my hand on it as I stepped by the side of it, but the house (I thought) was all in a flame of a sudden, so that being something troubled thereat, I passed on in the way, wondering in myself what this should be, till I was overtaken by some rude violent malicious men that laid to my charge the setting this house on fire, and would not hear me speak, but were harshly haling me away to prison, 
☞  with which being sufficiently frighted and all my flesh set a trembling, I awaked, and was offended with myself, 
The Dream reiterated.  for being troubled at a dream, a foolish fancy, so I laid me (it being yet dark) and fell asleep again, and was cast into the same dream again, word for word; and at my right hand I thought there was a grave ancient man full of white hairs (like wool) a long white beard, 
The Dream interpreted in the sleep.  who stood by me, and bid me cheer up, fear not! for the Lord hath sent me to comfort thee, and to tell thee that he hath chosen thee to preach his word and Gospel of Christ, which is the staff that thou hast in thy hand, and which staff, (that is, 
How first called to the Ministry in his sleep.  the word of God) thou shalt walk home with to thy Father's house, i. e. Heaven, where is fullness of joy. But after a time thou wilt be troubled with the different opinions, and ways of men, and seem at first to be at a loss, but the Lord will be thy guide, 
☞  go on, and as thou goest forward, the way of the Lord will lie clearer and clearer before your eyes; but the footsteps are the examples of the Saints that have gone before you, which will be a great help unto you; and you shall walk cheerfully on in the way which is clear to you (than the which you shall see no other) but yet you must meet the fair house on the left hand, 
Prophetical.  i. e. the glory and great ones of the world, who make a great and fair show to men (as built high) but they must fall, 
☜  and are but on the left hand of you, whilst you will despise them, preach against them, 
Partly performed of late in Ireland, as it is well known.  and turn your eye; looking forward to go on in the way of God (and turn not about) but the beam that comes out of this great house (which makes so much show) is meant the powers and opinions of such, which (whilst somewhat cross to the way) you step aside and will not stoop under, they are set on fire, and inflamed of a sudden; but be not troubled, go forward, although they will send after you, saying you have brought this fire upon them, and they will falsely accuse you, and seek to hale you away to prison for this fact. At which I awaked again, this being morning about daybreak, I wondered with myself what this meant, 
But I believe not wholly.  I thought it surely more than ordinary, and being filled with confidence and comfort, I rose up and writ it down presently, And away I went that day towards Didington in Huntington-shire, where the Lord Brudenell once lived (but was then sequestered) and one that the Committee put in, had gentlemen's children to board with him, whom I (afterward) taught. But after all these deliverances, 
From that time how he grew fit for the Ministry.  I did multiply abundantly in gifts and graces, either to pray, expound, read, sing Hymns and spiritual Songs, with the Spirit and with understanding, as Israel in Exod. 1. the more he was afflicted the more multiplied; so blessed be the Lord, I was the more filled with the Spirit, endued with strength and grace, refreshed with peace and joy, the more I had so suffered. So that all my troubles were but a joseph's step (through grace) to higher enjoyments; 
2. Call to the Ministry.  and finding the Lord so abundantly to endue me from above, and to qualify me for the call, which I had before in the night (for the ministry which then I little meant, or imagined could be, it being often resolved against before by my Father, and my books ordered to be packed up) but finding things following so fairly to concur, I was much confirmed in it, that the Lord had designed me thereunto. In Huntington-shire teaching school first at Brudenel's house, and afterwards the Free-school of St. Neotts', I began with the boys ever in prayer first, 
His order when he taught School.  at 7. & 1. and ended with prayers at 11. & 5. on the Saturdays in the afternoon, I catechised them, and expounded their Catechisms by the Scriptures, and expounded Scriptures, and so singing a Psalm, with prayer we concluded.  
At this time I came to be convinced of the Parliaments proceedings and cause, to be more regular and in order to the great work that God hath to do in Nations then the Kings, by comparing them together, and bringing them to the Word; 
☞  and then I saw clearly (by the Word) that God would do what he hath to be done, by them and for them, and for the Commonwealth; it was not long after this that I was by a godly people in T●seland earnestly importuned, 
3. Call to preach.  and at last prevailed with to preach the Gospel; and I was soon known in the Country, and after sent for into Essex, where I settled (passing twice through the Assembly on Examination and approbation). 
4. Call.  So although ever since I have met with many sorts of afflictions and oppositions, 
Vide Epistle to Purleigh before the 2. Lib.  lies, slanders, threatenings, libels, vows and endeavours to take away my life, yet many have added testimony to the Word I have delivered in all places (the Lord be praised) to the great refreshing of my soul, and towards the making up of my joy when I shall give an account (to their comfort) at the great day. And since that I have been sent forth, as a Pastor and public Teacher by the Church, and I know my Ministerial commission and authority to be from the Lord; 
☞  and notwithstanding the divers temptations that I meet with yet, finding my heart full of corruption, and my life a continual warfare of flesh against spirit, yet I bless God who hath delivered me, (in divers ways which I have not yet declared) from the fraudulent gins and snares of the Devil, and who hath called me out of darkness into light, that his power is stronger in me, than any that hath been against me; and I am the better provided against Satan, for that I live now by faith in the Son of God, above the letter in the life, above the form in the power, above self in an higher self, altogether where I have my abode; so that I am not I, but by the grace of God it is that I am what I am, as the Apostle said Why weep ye for me? for I am ready not only to be bound but to die: so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 21.  I have provision within me, seeing Christ is in me the hope of glory. I am assured of Salvation in Christ Jesus my head, 
Assurance.  my Lord, my elder brother, and the first fruits of all them that rise again. 
3. Effects.  And although I meet with daily troubles at home and abroad, within and without, yet am I all the way ascending heaven (though descending hell) the same way with Christ; who hath (through the vail) consecrated a new and living way for me into the Holy of Holies. I can comfortably drink after Christ out of his own cup; 
☜  and in eating his meat and drinking his drink, take gall and vinegar, as well as wine and honey. I prefer Christ before Salvation, and had (if I know my heart) yet not I, (but my spiritual self) had rather go to Hell with Christ in my arms (if 'twere possible) then to heaven without him; accounting the enjoyment of him to be the enjoyment of all the excellencies and happiness in heaven and earth, Super omnia Christum; I am very confident Christ can't be perfect without me, nor I without him, but that I shall appear perfect (for all Eternity) in Christ's righteousness, and am pardoned by his death, purged by his blood, sanctified by his Spirit, and saved by his power, and this I am as sure of to be glorified as he is glorified, and shall see him as he is. I could say much more, and have many more experiences; but I fear I offend others, I shall cut off in an Apocope, but pray, pray for me, that God's power may appear more in my weakness, and whilst I live and breath (I hope and resolve) it shall be with him and for him, as well as by him, 


dum sur sum  
dum sur sine  
Spi ro  
Spe ro    and that I shall not desire to live one minute longer than to his honour and glory, and for his service, which the Lord make me fit for and faithful in, and prepare me for that glory which is to be revealed. But these things I have spoken in the fear of God, wherein you hear what I was, what I am, and what I shall be; I know no more yet to trouble you with, but according to the accreasings of the holy one in me, and effusions of the unctions upon me, I shall speak more hereafter for your advantage, I were a wicked wretch should I smother any of the appearances of God which I meet with.   

40. An eminent Experience, or relation of John Osborne member of the Church at Purleigh, of the which Mr. R. was Pastor: as was taken out of the Church Register word for word.  
JOhn Osborne, a poor labouring man, was admitted a Member of this Church, April, 16. 1650. his visible carriage in word and deed seeming holy, and his outward conversation such, as he was well approved of (after his confession of Christ, 
After he was admitted he was much afflicted in his conscience.  and resolution to cleave close to the Lord in this way) nemine contradicente; but it seems this man was much unsound, and not yet fit matter within (whatsoever he seemed without) and it being best known to God and himself, God's design was to work out the discovery of him out of himself, he began to manifest much grief and gall within him by his outward colour and complexion, but kept it close to all the Church, that his ill life was the cause of his ill looks; yet he followed the means, 
Yet carried the fairest side outward.  frequented the Communion, used the Ordinances at home and abroad, in public and private, so that nothing could be gathered (in the Church's apprehension) but godliness in him; He would press an exact walking, Gospel duties; and in discourse cast in his mite of knowledge and measure of light: So that some took much content in him, much comfort of him, but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered, and not yet brought to light. But God's time was near to do his Church good, and to give them some real testimony and tastes of the first fruit of his love towards them by making him known to them, whom they thought they knew) but indeed did not know; for what God saw in him that was naught, was not visible to the Church, but what was visible was good, but that which was invisible to us was the rottenness and unsound part of the man. But mark how God met with him, who upon the 28. day of 
* Or the second month▪ i. e. Ziu.  April, 1650. was after Sermons (being the Lord's day) struck by a sudden distemper, which in the night produced dangerous fits which continued at times for two or three days: the Pastor of the Church J. R. he did visit him, 
God's time to discover him.  but at that time being Wednesday, May 1. following he discovered no discomfort, discontent or burden within him at all; but he had good expressions and motions, yet was once or twice in his fits very fearfully; but after he was recovered the Pastor with prayers for him, and directions given him departed home. The next day being the Lecture day after Sermon was ended, it was moved in the Church to contribute unto him, who did it freely and largely, and that very night the Pastor J. R. was sent for again to him, 
The Church's prayers for him;  but first the Church made prayers for him: And it is observable, that this Osborne being in very strange fits (as ever were seen) like one possessed he grovelling and foaming; and his hands, feet, eyes, mouth, were most gastlike drawn out into a Convulsion-manner, but much worse; at that very hour, that the Church made prayers for him, and not ceasing till God were prevailed with, 
Answered.  those strange kind of fits and distempers left him (to the amazement of all that knew it, so that after that not one fit more had he, though they continued upon him so thick, and for so long a time before, that no Doctor could help him, but all gave him over for a dead man without recovery. But this was not all yet, that God intended to do for his people; this man was not discovered to the Church to be what he was all this while; And though the Lord heard the Church's prayers to recover this man out of this condition; yet the Lord cast him into another condition for the Churches good. But by this time was the messenger come for the Pastor (it being above a mile distant) to come quickly to the said Osborne; Thither he hasted, 
Taken in another manner.  and carried with him the Church's contribution: when he came into the house, the people within told him how suddenly those strange fits left him; and now how he was altered, and taken in another course, crying out to speak with the said Pastor, who went in where this Osborne lay in another posture (than formerly) upon his bed, 
Howls and roars he is damned.  and seeing the Pastor begins to howl and roar; crying out, O I'm damned! I'm damned! I go to hell! I go to hell! (repeating every sentence he said I think at least a dozen times, with a most deplorable voice) O I am rotten! I am rotten! at the heart! Oh the heart! with abundance of such bitter language; the Pastor wondered; began to say one thing and another; to apply for one ail, and for another; but all in vain, for the more he sought to help he seemed to hurt, and the more he sought to cure he seemed to kill, and the more to fret the disease. The Pastor retiring himself for a time into the next room as desirous to seek to God and to bewail the man's woeful misery, was there told by one or two, that the same Osborne has formerly been suspected for adultery lying with one Right's wife hard by, 
Reported to be guilty of sin with one Right's wife before he entered into Church-fe●lowship long.  and for some other misdemeanours, which were never before known or imagined to be in the man (by any of the Church as I know of, or that any of the Church did speak of.) Well the Pastor returning thanks to the parties that acquainted him with this, went out into the yard and then earnestly sought the Lord, that this man's affliction might be useful to the Church, and that by his own mouth, that might be discovered within him, which none could see, and few suspect by his outward deportment and profession; 
The Pastor's prayer about him.  and if he were so wicked, and that such sins and baseness were in him, that it might be manifested openly to the terror of the wicked, that as at the judgement of Ananias and Saphira, Act. 5.11. fear might come upon all the Church and those that hear these things. With his heart full of such hot desires; the Pastor returned in to the man (much relying on God) and as soon as ever the said Osborne saw him, he cried out aloud, Oh I'm damned! I'm damned! I'm rotten, I'm rotten, 
This Osborne discovereth out of his own mouth.  ‛'m rotten! The Pastor asked him why, and like a flood his voice violently bursting forth, for lying with such a woman, naming her openly to all comers, and continuing this his unsavoury speech so long and in so much despair that the Pastor was constrained to leave him so; he being uncapable of making use of what so ere was said to him, 
A warning to Hypocrites.  though ere so urgently; so that the said J. R. the Pastor hasted home (being now dark night) hoping to do him more good by dealing with God for him, then by any further dealing with him; being much afflicted for the great sinfulness of the man; and for that those without would take all he said up in the worst sense, and with the most malicious construction they could; so reporting it about the Country as it might reflect much upon the Church; and that to the public reproach of profession and the Gospel practise; 
☜  which (afterwards as we shall hear) through the great grace of our God, (who turns light out of darkness, and good out of evi●●) made mightily for the Church's advantage and comfort. The next day the Pastor praising the Lord▪ for this large discovery made of the man's sinfulness and unsoundness (who was condemned out of his own mouth) in his private study strongly sets upon God, and by a holy violence beseeched, and begged of him hard that he would scourge him here severely, by some visible sign, and that to the purpose, for others to take warning by, 
The Pastor's prayer again.  and for the further manifestation of such as were unsound and rotten in the Church, and for the fuller strengthening and establishment of his sincere and precious on●s in the Faith, and that his soul might be saved at the last day. Thus continuing his undeniable requests for the space of two days all this while, news was brought that Osborne was now drawing on, 
This Osborne dying, drawing on.  in his last sweat, and senseless and knowing no body, but speech less, and upon giving up the ghost, only now and then he raged, and flung about; But every one had given him up for a dead man and without remedy▪ (in their eyes). After this the said Pastor did set afresh upon the Lord, and lay hard that it might be enough, what was done, and to withdraw his anger (if he pleased to be prevailed with through Christ) and now to spare him, and try him a little longer, 
Pastor's prayer again for him.  if he did heartily repent what was passed; and resolve against temptations in time to come; and to walk up more closely to the rules of the Gospel, upon his promise so to do, that he would try him now, and be pleased to be pacified and show him love, etc. The Pastor continued praying for him, 
In private and public.  the space of a day or two more, and this not only in private, but publicly in whole body and society (May 7.) it being a day of special Communion; On which day one member of the Fellowship being sent to see him; he was asleep fast, so as he was not seen to rest for a long time before, being tired under so many torments as he was in; and so 'twas hard to say whether he were dead or alive, thus he slept a long time. At last when he awak●d, both himself and others by him being wonderfully amazed at so sudden a change as he seemed to be in; for as others knew not well, whether he were dead or alive, and all concluded he was drawing on until this sleep, so himself (as he affirmed to the Church after) wondered he was alive, 
This Osborne thought he had been in Hell.  and altogether thought that he had been dead and cast into Hell; and was there enduring the torments for his sins, not imagining himself upon the earth, for these four or five days (ere since the Pastor J.R. last left him in a despairing condition) not capable of comforting being senseless. But suddenly, he awaking, and wondering at himself, he starts up off of his bed, and by all means would be going to the Pastor's house, 
He awaked with strange words and reports.  and to the Church; and told the people that now he was beholding to his Master (for so he called the Pastor) indeed; and for that his Master had done wonderful things for him; and the Company ask why? Oh! he answered that his Master had prayed to God for him; and the Church had prayed for him. And that God had stayed his hand now, and had forgiven him his sins past (he was sure) upon his promise to amend, and that his Master took a great deal of pains with God, and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sins to fly back for a time, etc. with a great deal of such like language, which yet the more amazed them, they thinking him half frantic to talk so; and looking on him as a man drawing on; 
☞  but as on the morning or last night, and not like to live; and yet he would needs be gone to the Pastor to tell him, what God had done for him, 
He riseth.  and had already got on his clothes, and got out of doors; but being very weak and ready to reel down in the way about a field off, his wife and neighbours running after him much against his own mind got him in again. But his wife and neighbours perceived him another manner of man, than what he was before; by his good motions, prayers, discourses and desires heavenward; it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation. After a day or two he feeling strength, 
He comes to the Church.  would not be stayed from coming to the Pastor, and it fell out to be upon a day when the Church gathered together to break bread; but the Pastor coming to him called him aside, 
The Pastor deals with him.  and in a room by themselves, he set very severely and plainly upon the man in many particulars; and especially for his presumption to enter into this way being such unsound and unfit matter, and therefore that he could not long have continued, with so fair an outside, but the inside rottenness would at length have broken out, and he be cast from the rest of the building, 
A plain warning piece to wicked church-members.  as 2 Tim. 3.5. 1 Tim. 6.3, 4, 5. 1 Cor. 5.3, 4, 5, 11, 12, 13. Tit. 3.10. Matth. 18.18, 19, etc. 1 Tim. 1.20, etc. For though he had done contrary to the rules we must do according to them. Withal, dealing with him upon such Scriptures, as Jer. 7.9, 10. Psal. 50.16, 17, etc. Isai. 35.8, 9, 10. questioning and expostulating with him upon them, and those Ezek. 44.7, 8. Jo. 4.23. and many others, and charging it home upon him, the wrong that he had done to Christ and his Church by opening the mouths of her malicious adversaries, to speak against Christ's way, 
For the scandal he brought upon the Gospel to Churches.  the worst words in their hearts; to vilify and slander his Saints, to deride Religion, to wax proud against profession, and grievously to offend those weak in the Faith, & yet though he had mocked men he could not mock God; but now that the Lord had opened his inside to us, that we might see what a Traitor he was to the Truth, what a hypocrite to God, and what not? 
☜  As the Pastor was opening him to himself yet more; this Osborne told him that the Lord had pardoned him, upon his promise to amend, and the prayer of his Church for Christ's sake, 
He said he was sure his sins were pardoned.  and that he saw his pardon writ before him and his sins blotted out, etc. The Pastor urging it upon him, how he knew he was pardoned, and what he meant by seeing sins blotted out, who then began to tell the whole story of his agony, and torments, and deliverance; which being long the Pastor desired him to cut off, and to acquaint the whole Body with them after the last Sermon, before they dispersed to their several homes; Because that as there was visible offence given to Christ and his Church, so there must be visible repentance and apparent evidences of his conversion, etc. So the Pastor parted with him, the Church could not admit of him into Communion, but he must hold off, till he could give satisfaction, only he had liberty in the converting Ordinances; and to converse with any of the Society or the like; In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things, as were laid to his charge; and first the Pastor earnestly seeking God that nothing might be done, 
Prayer in the Church.  or concluded on but what should be agreeable to the mind of Jesus Christ, and the rules of the Gospel; and to establish all that are present in the faith, and that they might be the more strengthened, by what did, or should of God's power appear to have been upon this man, to punish him, and of his love to deliver him, and that this Church might not be deceived, through the subtlety of Satan, as to believe a lie, or to give no credit to the Truth, but to make them discerning in his ways, and to eye him in all his goings, etc. After the Pastor had prayed, 
This Osborne declares in the open Church his sins forgiven with great humility and yet confidence.  and the Church joined with him very devoutly, the charges being uttered against this Osborne; still he continued his former story how God had forgiven him, and he had seen his sins blotted out, and how the Serpents were suffered to feed on him for his sins. So urging on him what he meant, by these things, and straight requiring him not to believe a delusion; No! he said he was sure! the Lord did not delude him! and thus he began! After the fits left me (says he) I sent for my Master (i. e. the Pastor) because I was to die (as I thought). Then (this being on May 2. the Lecture day at night) when he despaired (so that the Pastor was there) I thought that I had died, and was gone into Hell for my sins, 
The strange story of it.  where God stretched out his rod, and then came out a huge great Serpent, which God bid to go and torment me, and presently out of the belly of the great Serpent came out seven Serpents more; so many Serpents for so many sins; and they all together seized upon me, and stung and gnawed me, and eat off all my flesh below, and my thighs, and gnawed all clean to the very bone; 
A sad example for hypocrites that creep in.  and I heard my Master pray, and say, Lord punish him! till he amend! Let him be punished, for a time! and still these Serpents continued on me, 
It is the more strange, for that this Osborne told all the Pastor prayed privately, which none ever heard but God.  and tormented me more and more for a long time (as we conceived for the space of two days or thereabouts by the Pastor's words, who acknowledged to the Church that there might be some likelihood in what Osborne said, because that he did indeed pray for two days or thereabouts, in his study privately, that the Lord would punish him severely in the flesh, that his Spirit might be saved, in the Day of the Lord, which the Church never knew, till he told them. Moreover the said Osbornes tongue was bit quite through, 
☜  and a piece of his lip pulled off; which hindered his speaking so as he could scarce be understood, and being asked how it came he said he knew not, unless the Serpents had bit it, which he thought because he knew nothing, but that he was in Hell not so much as imagining that he was alive upon the Earth. But his wife said, 
☜  that once leaping up as in an infinite torment he bit his tongue quite through and through; 
O sad example for sinners then; a severe warning to them▪  and on another time he run a pin quite through his lip, and rung of a piece on it, this being all in the time of these two days; But to proceed to his story. For these questions were asked at the Conclusion) After these Serpents had fed upon my flesh (says he) for so long a time I saw a Roll as of Parchment lying before me, and upon it God had written, 
A sight of a Roll.  that he would take Justice, and my Master writ that he would have mercy upon me, and the Lord writ again that he would take vengeance; and my Master writ again, 
The clear answer of prayers.  Lord let it be enough; if he reputes let it be enough now, etc. and I heard (says he) the words as they were writing (than the Pastor so said to the Church that it was so, after a day or two, that he indeed desired the Lord to let it be enough; if he did repent, and unfeignedly promised amendment, and that he would remove his hand; and this he did both in public upon the Lord's day, and in his own study he thus prayed; not knowing all this while, but that Osborne was as he left him on Thursday night, and in despair; And as men reported him to be drawing on.) So my Master would not leave the Lord (says he) till the Lord said well, he would try me; 
The Serpents went away, and the Lord pardoned him.  and so the Roll vanished away, and flew upward, and God commanded the Serpents to withdraw, so the little Serpents went into the great Serpent's belly; And by little and little (says he) the great Serpent did go back and back till at last he went away down, (as might be at my Beds feet) which I was mightily joyed at, because I thought that he would have tormented me so for ever, 
☞  not knowing but that I was in Hell. After that I heard the Church plainly to pray for me, and I beheld the Lord (not as before in his anger, 
Smiles on him. Sets joys before him.  but) smiling upon me (as it were) and there were before me all the joys that could be desired and Rivers ran before me as Crystal full of gold, so as I had liberty to have taken what I would; 
A Paradise.  thinking I saw a Paradise. Thus I continued till I awaked, 
☞  when I wondered where I was, and could scarce think I was alive, not knowing so much; and he found his heart filled with gladness; and (he said) he fain would have come to the Pastor's house, but neighbours restrained him.  
But now being night the Church-Society must disperse, wherefore not being satisfied with such extraordinary things, as he spoke of, he was held off Communion for a time (being necessary that the Church should see a visible change in him; by whom were such visible offences given.) I shall not tie this story to your Faith any further, 
A word to the Reader.  then as he related it himself to the Society, it is indeed wonderful, by God's ways are wondrous these days: This man cannot read a letter. However the result of all this made much for the Churches good, and to the strengthening and establishing of others, and to the searching and examining of all; which we looked upon as a special note of God's approbation of us, and love to us, who are from the roots of the heart given up freely and sincerely to be his servants. And I shall only add this more thereto, that I have taken this story verbatim out of the Church Book, which registers up such eminent passages at Purleigh in Essex.  
I shall tyre the Reader with no more experiences; These examples are sufficient, and some of them are very eminent: We are sweetly led by the hand (manuducimur) to drink of these Brooks before we pass. Some are deep but most shallow, and all clear as Crystal streams, unless at such times, when Satan (by temptations) put in his cloven-foot. Those which are the most extraordinary of them are uttered in Dream, 
☜  Trance, Voice, or Vision, and Vision is taken two ways, 
Vision is twofold.  either first actually, by the senses of the body, and so in some visible bodily shape; or else 2. potentially thus, that although the soul (ut forma) is joined to the body, yet (ut materia) above the body; And yet it uses not any bodily senses for such a service, but sequesters all externals, and the outward senses are (as 'twere) dead, or asleep, not at all intervening to interrupt the soul; but when the soul is soared up in any high exigency, or excellency to see great things; or is intent upon any rich discoveries, as by Visions, Revelations, or the like; all the bodily senses lie (as 'twere) in a trance, and all exterior motions are quieted and quashed, and flesh is silent, whilst the Lord appears out of his holy habitation, Zach. 2. ult. and some such special and spiritual fruits, I have presented the Saints with, from secundum naturam to supra naturam, whilst some of them were (as in an Externination to self) transported from darkness into his most marvelous light, by some extraordinary medium, and prevalent inspirations and visions, or the like; which were taken up and arrested by the intellectual and cognoscitive faculties of their souls. And indeed dear friends! the redoubled experiences which my soul hath had of a sweet Father, (who was found of me sometimes when I gave over seeking him, as in some measure lies manifest in my testimony) these facilitate my language, and felicitate my lines to breath out somewhat for others; 
These experiences imperfect to what are to come.  of those involving rapsodicall visions, and Love-discoveries; And indeed! many matchless manifestations I have taken from others (in other parts where I have travelled) so alike and akin to these (but many more Sunlike and excellent) that I cannot omit to tell you, that you have heard but stuttering and stammering to what are to come, 
☜  and have seen but a jelly and imperfect embryo to that degree and measure which the Saints shall shortly meet with; which will afford us matter of wordless worth, and too high too for any language to delineate. But in the mean time I have presented these to all precious saints, 
The posy what flowers are in it.  as a fresh posy gathered for that purpose; wherein they may have variety of colours, and conditions, and all sweet and lovely, and they may find in this posy, the Rose of Sharon, the pure Lily of the Valleys, the sweet Violets of humility, Time, and Winter-savory, with a great deal of Hearts-ease, all tied up together with a thread of Scarlet, Cant 4.3. 
Tied up.  But many experiences of inferior glory, and lower appearance, I have purposely omitted, yet I must tell you in these their Dreams, voices, and cries, they were not to be observed in themselves as in the effects the effects of them.  

☞  As for those which are the ordinary ones of them, which are called home by such means as, preaching, praying, reading, writings, or such like; In and by them, if you observe, you shall find a Call twofold, Legal and Evangelical: as to instance in Elizabeth Averies, 
Call twofold.  etc. And note further, those who are first called by the Word, 
An ●●derly call.  and preaching, are then 2. confirmed by the Scriptures and promises; and 3. assured by the presence of Christ revealed in them; instance in John Spilman, Laurence Swinfield, etc. and many times your most ordinary are most infallible and certain. 
☞  But these are the present observations, besides this; That every Church of Christ which is full of experience, 
Happiness of Churches enriched with experiences.  must needs be full of Faith, & have provision laid up for many years, which being so advantageous as hath been said, should exceedingly oblige others to bring forth out of their treasures, new and old; & I would have every Church appoint the Pastor, or some others to take up all the experiences which the members declare, and to bring the best & choicest of them into public light, 
☞  Oh how beautiful would they be abroad! and how sensibly and forcibly should we perceive the unparallelled appearances of God's love and light as they shine more and more towards the perfect day! 
Good work for good Pastors of Churches.  and oh how obvious to every eye would the work which God is about be in this age! and than we should see how far these experiences surpass the former, or the Saints in former ages; and how far our children's will be before us. 
☞  And indeed it is a burning shame they should lie buried alive, and not be brought into the light, which are given in to all the Churches in this age, that are of excellency or use, but now at last I will wipe my pen and sit down.     

CHAP. VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith. That Church-Covenant may be, but not that it must be, as that wherein the Formality of the Church consists.  
THere is a threefold consideration (says Bernard) which is to go before every work, 
Bernard lib. 4. the consider. cap. 51.  and which a wise man makes his main (primum an liceat; deinde an deceat: postremo an expediat) to consider whether it be lawful, comely, and expedient; for all things are lawful, but all things are not expedient, says the Apostle. Now in Christian discipline that does appear to be undecent which is undutiful; and uncomely, which is unlawful and against command; and so also that which is not lawful nor comely, must needs be unexpedient and unprofitable. Wherefore let us find this Church-covenant (which we are now come to) a thing lawful, decent, and expedient, and it may pass, or else it must be put to a stand and examined; And sometimes (upon examination) though it be found lawful in it self, yet being unuseful, and unexpedient for some other reasons which are weighty, (and import the bene esse, 
When Church-covenant is indifferent and must not be urged.  or well-being and privileges of the Church) therefore it must be put upon the file (for the present however) and not urged as of absolute necessity to any but left as indifferent. Now of such things we have treated at large in chap. 5. yet this I shall further add, that those things which are neither praecepta nec prohibita, 
☜  commanded nor counter-manded by Scripture, yet may be, 
Things indifferent and doubtful dangerous.  and in some cases they must be opposed by our preaching; especially when pernicious errors do attend their practice; as to instance, when they are cried up (if not as meritorious yet) as (Deoplacentia) things not only pleasing, 
1. When accounted so pleasing to God as if he were displeased without them.  but as if without them the worship of God were displeasing to him; so that men paint over their traditions by inventions, with such varnish to take others: Et homines fascinati his ritibus, and then some men are ready to run mad for them. Thus they run over head and ears into the water after the anabaptistical error; as Melanchthon takes notice in his Common places, 
Melanchton.  De ceremoniis humanis. So did the Israelites after the golden calf, and so did the Marcionites, Manichees, and Donatists of old. And so the Presbyterians and rigid Disciplinarians now that do tie men to any empty form. And further,  
2. When things indifferent are cried up for (necessaria Ecclesiae) and dignified with the title of things necessary; 
2 When they are cried up as necessary.  and then those that desert those ceremonial rites or indifferent things, they do presently damn for the members of Antichrist, of an Harlot, as seditious, erroneous, or enemies to Christ, and these men make Religion odious, the Gospel contemptible; the Church a mere external policy; whence it is, that so much discord arises about outward rites and orders. 
☞  Thus do all rigid Disciplinarians, who cry up the Form more than the Power.  

3. When men are made the more blind and bad by them.  3. When this opinion of things doubtful and indifferent, does darken the mind, and makes man more blind, and brings forth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a foolish, froward, rash violent, hasty zeal; as it did in the Pharisees for Mosaical rites; and as it does in those rigid sort of Anabaptists (I say not all) that at this day contend with so much fire for their form, and that with violent invectives (their loudest arguments) against all that differ from them, 
Anabaptist.  they hate, threaten, malice, rail at with the worst-words in their bellies the precious ones of God; and are of a persecuting-spirit (as all formalists are) I speak of such as I have met with, whose fire canted be quenched without water, 
Rivers of water.  without much, if not whole rivers of water: whilst the true servants of God, and all true worshippers, do worship him in spirit and in truth, Joh. 4.  

4. When they cause contention, and troubles.  4. When hot discords, doubts, differences, malice, madness, spite, hatred, and anger or the like, arises from things doubtful, and indifferent, they are to be laid aside, and left as things dangerous. And thus ought the Presbyterians, 
☜  Independents, Anabaptists, and all to agree in one; 
How all, i. e. Presbyt. Indep. Anabapt. may be reconciled, in chap. 5.  to cast away whatsoever causes contention, and is left in the word, without absolute command or countermand; As the formal Covenant, baptising infants, rebaptising, or the like, seeing that as once we have said before, even ordinances commanded, for quietness sake, 
☜  and to make a oneness and peace betwixt Jew and Gentile (at a greater distance than any of these now are) were taken away by Christ, that they might be all one in Christ, 
Love is positive in which things useful and indifferent should be laid aside.  Gal. 3.28. See Eph. 2.15, 16. and this aught to be, rather than the want of love, peace, and unity should be among the Saints. They must deny all indifferent and doubtful ordinances when they grow dangerous, and cause discord. O that men were wise and would learn this! for loves-sake which is the greatest Commandment of all other!  
5. When the Hypocritical defenders of such Forms, 
5. When cried up above positive commands.  do cry them up for greater excellencies, and more useful than positive duties, than they are dangerous indeed. So do the Presbyterians that cry up a Prelacy, and call for Classes, rather than they will deny their high-spirited opinion for peace and love with their brethren. 
☜  So do these Independents that do rather press their formal explicit Covenants as necessary to the constitution of the Churches, then lay them aside for love and union-sake; and rather than thereby any difference or discord should arise. And so do those blazing Meteor-like Comets (for I fear they are so in Ireland) those unchristian, rough, 
To some of the Anabaptists in Ireland, i. e▪ the most rigid.  threatening Anabaptists (for I speak of them) that rather than lay aside their form, they will see all the differing Saints in the world ruined, and help to torment and persecute them themselves, and lay more weight upon their doubtful ordinance, than they do upon the undeniable, 
☜  an absolute ordinance of love, (and prefer them before theirs) which is that greatest and newest Commandment of Christ; Oh! it is sad to say it, but alas! we s●e it. For it is the love of the form, not the love of the Father which is in them, 1. Joh. 2.9.11. 1 Joh. 4.7, 8, 20.  
Where these errors accompany things doubtful or indifferent were they lawful (in themselves) yet they are unexpedient, 
Yet in best Churches there is a due use of things indifferent.  and unprofitable by reason of the evil effects; for such attendants are not to be allowed or approved of. Yet we deny not a due use of things indifferent even in the best Churches; in ecclesiis emendatis as Melanchthon hath it therefore, 1 Cor. 14.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the order and use of the Church to the edification of it, 
Melanch.  as in vers. 5.12. But yet so, 
Expos.  as to avoid giving of offence, or occasions of contention by imposing a necessity of them, or a righteousness in them. 
The Doctrines of Devils when.  For in such a case the spirit speaketh expressly calling them, 1 Tim. 4.1. The doctrines of Devils. So saith Christ, In vain do they worship me, teaching for doctrines, the Commandments of men, Mat. 15.9. Mar. 7.7. Col, 2.20, 21. Gal. 5.1, 2. These things are true when men make such things absolutely necessary to the breach of all brotherhood, peace, unity, order, and love, which are left doubtful or indifferent in Scripture: and I dare boldly say, this is the main cause of our most contentions; 
☞  O! that men would be more mild, 
Church-Cove●●nt idolised.  etc. and say in such cases! Too many Church-members there be that make a mere Idol of their Church-covenant, and (I think they do little less that make it the Formal cause of a visible Church, (which we have handled in another order the first Book ch. 6. & 7.) seeing it is left among things doubtful and indifferent, to be used or not used for peace, and love, and orders-sake. Melanchthon I remember memtions a story of one Spiridon a Bishop, who having a friend upon a fast day, (now called a fish-day it may be) to visit him, 
Spiridon a Bishop.  he bids his servants bring in meat, and some flesh being provided, was brought; but his guest startled at it; Oh, says he, non vescor his body, sum enim Christianus! I am a Christian, therefore I eat none of this to day; Nay but saith Spiridon, eat of this to day because thou art a Christian, for every creature of God is good taken with thankfulness; and speaking in this manner to the man, he was much convinced of his error, and fell to the meat, learning thus much by this example, that the worship and service of God is more excellent than so, and consists not in meats or drinks, or differencing things indifferent, 
☞  and with hearty thankfulness he embraced his Christian liberty: and so I say, to such a one as says, Oh! the Church-covenant! O I am for it! I think it necessary, for I am a Christian! yea, a Church-member! and art thou so? say I, why therefore because thou art a Church member and a Christian, impose no necessity of it, 
A word to Church-members.  for the worship of God is more excellent than so, it consists not in such forms; but in righteousness, peace, 
Covenant of grace gives right to be Church members.  and joy in the Holy Ghost (as hath been said in chap. 5, of this book) and it is not this makes thee a Church-member or a Christian: But thou art within the Covenant of grace made and confirmed in the Gospel and written by the warm blood of Christ, and sealed by his Spirit; then thou art received of God, 
Other Covenants left to liberty.  and hast a right (as much as any hath) to be received a member of the visible Church, 2 Sam. 23.5, 6. And as for formal, 
Sim.  explicit Covenants they are like your rider's knot fast and loose, says Mr. Vines in his Sermon before the House, 
Church Covenant not necessary, why?  Octob. 22. 1644. p. 15. or else like Shibboleth merely to distinguish (for prudence sake) between person and person, people and people; so that, I say, not but a Church-covenant may in some cases be useful, 
Reas.  but it is not of absolute necessity; for these reasons, 
2. No precepts.  1. There is no precept for it. 2. And further we shall find that Christians fell into such fellowship together (as we here treat of) without it, or any such form in primitive times, 
2. No practice for it.  Act▪ 19.9. we can find no footing for it in all the Church's Directory, viz. the Acts of the Apostles. And further, Saints are of one and the same household in the unity of the spirit, not of the form (as we said chap. 5.6.) Ephes. 2.21. & 4.4, 5. the Church was represented (says Mr. Noyes in his Temple measured) by your 12 cakes on the table in the Temple, 
Noyes Temp.  
3. Saints one in the Spirit.  pag. 9 called the Bread of faces, because all the Saints sit together though of different forms) by one spirit face to face, feeding on spiritual refreshments in the Temple of God So that the excess of compliments, 
Explicite covenant may be where it causes no trouble, but must not be where it causes trouble.  formalities and punctualities must be avoided and evaded as unsuitable to the simplicity, and spirituality of the Gospel, Temple, and Worship. Wherefore I find it evident, that explicit covenanting (pro modo & forma) is no necessary formality, but may be used where it causes no contention or disorder; and yet as men make it, it may be a dispensation too compulsory and violent in respect of God's freegrace, and the covenant that he hath made: For the Ordinances of the Covenant of grace are suitable to the grace of the Covenant But,  
Furthermore, all the members of the Church are engaged reason 4 without such a kind of covenanting and confederating together; 
All Church members are as much engaged without such covenanting.  that is, by the same word and Spirit, by which they are bid and brought in, they are bound in the ways of Christ; and in the communion of love, peace and holiness.  
There is an obligation that lies upon every Saint, of another nature, more noble, loving, and lasting, which will not like a rider's knot be fast and lose▪ but binds them to love and obedience, without fetters or halters: and this I account the brotherly covenant, Amos 1.9. not only made in prudence as was between Solomon and Hiram, 
What covenant is necessary▪  but in wisdom, Act. 11.23. which is the deed and decree of heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not of hand; and this is the bond of brotherhood, as the Hebr. hath it, 
Expos.  which bond of peace consists in the unity of the spirit, not of the form, (as hath been fairly offered before) and this is by another spirit (as it is recorded of Caleb) after God, Numb. 14.24. and not after man; for that the set form which is after man makes many divisions, 
☞  dangerous separations, and sad discords even among true brethren, and then it is far from uniting or true order; and aught to be abhorred. But lest some lofty brethren look angry at this assertion, 
P. 16. ch. 4. vide the Narrative of Churches in New-England by W. R.  and language, and should fill my ears with clamours by reason of concurrent contra-position of many eminent Ministers and others of this Nation, and of New-England of the congregational way; I will but lead them to the Apology of New-England for the Covenant p. 32. & 44. wherein they acknowledge an agreement or consent of Saints together; or of this or that Christian to walk in Church-fellowship with this or that society; 
Vide Mr. Hookers Survey, part. 1 chap. 4. Explicite Covenants how and when useful.  and that this is sufficient and equivalent with the others. So saith Mr. Peter's in his Discourse of Covenant, p. 21, 22, 23. & T.G. I.G. But yet we grant, that if this implicit Covenanting should produce such ill consequences, as of contentions, discords, disorders, etc. which the explicit Covenant would remedy and appease; that then there may be such a Covenant writ in the Church book, and handed by the Church members, for so long as good use, peace, and order are brought forth by it; but yet with this Caution, that it be allowed only as a thing prudential, for a time, 
Caution.  (whilst the use or end is good of it) and not as a thing necessary for all time, or as without alteration or cessation; for than you should say, 

When it is to be cast away with abhorrence.  
And when to be taken in.   ●ie upon it, we will have none of it; when it begins to assault and entrench upon Christian liberty. Now in this sense, and in such cases a Church-covenant is lawful, decent, and expedient; and in such an exigency and emergency of time, this was put in execution by the Church at Dublin, as a medium (in prudence) to compose differences, 
So in Dublin.  and it proved very effectual (blessed be God) to end the former, and to prevent future disturbances, but it was not to be urged upon any one contrary to Christian liberty. And thus far we can freely concur with Mr. Cotton, Mr. Hooker, Mr. Ainsworth and all other eminent ones, that are so hot for an explicit covenanting, though the implicit by your own confession carries the formalem rationem of the other which they so urge; both being but adjuncts. 
Forms of Church-covenant.  The forms of such Covenants are shorter or longer, as the occasion requires; I shall insert one or two for examples-sake.  

1. The Covenant of the English Church at Rotterdam, when Mr. H. P. was chosen Pastor.  
WE whose names are hereunder written, having found by sad experience how uncomfortable it is to walk in an unsettled and disordered condition, etc. 1. We do renew our covenant in Baptism and avouch God to be our God.  
2. We resolve to cleave to the true and pure worship of God, opposing to our power all false ways.  
3. We will not allow ourselves in any known sin, bu● will renounce it so soon as God's word does manifest it so to be, the Lord lending us power.  
We resolve to carry ourselves in our places of government and obedience, with all good conscience, knowing we must give an account to God.  
We will labour for all further growth in grace, by hearing, reading, praying, meditation, and all other ways we can.  
We mean not to overburthen our hearts with earthly cares, which are the bane of all holy duties, the breach of the Sabbath, and the other Commandments.  
We will willingly and meekly submit to Christian Discipline without murmuring, and shall labour so to continue, and will endeavour to be more forward, zealous, loving, faithful, and wise in admonishing others.  
We will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us.  
We promise to have our children, servants, and all our charge taught the ways of God.  
We will strive to give no offence to our brethren by censuring them rashly by suspicions, evil speakings, or any other way.  
Lastly, We do protest not only against open and scandalous sins, as drunkenness, swearing, etc. but also against evil company, and all appearance of evil to the utmost of our power.  
Per me F. H.   
I might make mention of others, some of them very short and general; but others fuller and more particular. But I shall trouble thee (Reader) but with one more, which as thou heardst before was made use of, as a remedy to end some disorders and disturbances, and subscribed by all that were free thereto upon occasion of differences arising; to which this (much) related.  

II. The Covenant of the Church in Dublin collected out of the word of Christ according to the Order of the Gospel.  
WE whose Names are hereunder written do freely give up our hands and hearts to God the Father and his Son Christ Jesus, our only Lord and Lawgiver; and do unanimously engage in the fear of the Lord every one of us, to our utmost powers, through the gracious assistance of God's holy Spirit,  
That we will walk together in one body with one mind, in all sweetness of Spirit, and Saintlike love each to other, (as the Disciples of Jesus Christ) and all to the Church. Joh. 15.12. & 13.34. Rom. 13.8. Ephes. 5.2. 1 Thes. 3.12. 1 Joh. 4.21, etc.  
Jointly to contend and strive together in all good and lawful ways, both by doing and by suffering for the purity of the Gospel, the Truth of Christ, his Ordinances and Orders, the honour and liberty, and privileges of the Church against all opposers, Judas 3. Gal. 5.1.13. etc.  
With all care and conscience to study and labour to keep up the unity of the spirit in the bond of peace, both in the Church in general, and in particular, between one another, Phil. 2.1, 2, 3. 1 Cor. 1.10. Ephes. 4.3. 2 Cor. 13.11, etc.  
Carefully to avoid all causes and causers of Divisions (as much as in us lies) and to shun Seducers, false-Teachers of errors or Heresies, Rom. 16.17, 18. 1 Tim. 6.3, 4, 5. Tit. 9.3. v. g. 10. 2 Joh. 10. Rev. 2.14.18.  
Partaking and fellow-feeling to our power with one another, in every condition, bearing each other burdens, Gal. 6.2. Heb. 13.3. 1 Cor. 12.25. 2 Tim. 1.16. etc.  
To forbear and bear with one another weaknesses, and infirmities, in much pity, tenderness, meekness and patience, not ripping up the weakness of any one to any other, without our Church; nor yet to any within, unless according to Christ's rule and Gospel-order, endeavouring all we may for the glory of the Gospel and the credit of his Church to hide and cover one another's slippings and failings. Ephes. 4.32. Rom. 14.13. Rom. 15.1. Col. 3.12, 13. 1 Cor. 13.4.7 etc.  
And that we will (as the Lord our God shall enable us) to our utmost, cleave close one to another, and every one to the Lord, and cheerfully undergo the condition and lot the Lord shall lay upon (this) his Church, whether in perseeution or in prosperity, without any wilful drawing back or falling away from the fellowship or Faith which we profess together, Heb. 10.24, 25, 26, etc. to the end, 2 Tim. 4.10.16.  
If any one Brother or Sister be afflicted, etc. fellow-feelingly to be afflicted with that Brother or Sister; and in all Christian ways we can, to counsel, comfort or assist, and to pray hard for such a Member, 1 Cor. 12.26. 2 Thes. 3.2. Rom. 12.15. Act. 12.15.  
Freely to contribute and communicate of things temporal and spiritual according to our abilities out of our abundance both to particular members in want, and also into the Publique-Treasury or Chu●ch-stock, 1 Joh. 3.17, 18. 1 Cor. 16.1, 2. 2 Cor. 9.5, 6, 7. Rom. 12.13. 1 Tim. 6.17. etc.  
Vigilantly to watch over each others conversation, so as to counsel, comfort or correct according to Christ's rules in such cases; provoking one another to love and good works, with brotherly bowels and affections, 1 Thes. 5.4.14. Heb. 3.12, 13. Heb. 10.24. Heb. 12.13, 15, 17. Rom. 15.14.  
Carefully walking together in all holiness, godliness and humility of mind, (to our uttermost) every day and often, and orderly meeting together to the edifying of the body, for the glory of the Gospel, credit of the Church, convincing of our adversaries, and them that are without, Mat. 5.16.20. Mal. 3.16, 17. 2 Tim. 2.19. 2 Cor. 7.1. 1 Pet. 3.12. Heb. 12.14.  
Praying continually for the prosperity of this Church; for God's presence in it, and protection of it, against all the gates of Hell, Phil. 1.4, 5. Rom. 1.9. Ephes. 6.18. Col. 4.12. Psal. 122.6. Isa. 62.6, 7. etc.  
And lastly, because differences have formerly arose about a Pastor, we do freely declare to embrace and own our brother— for our Pastor, according to the order of the Gospel; to submit with all ready obedience in the Lord to Christ's Ordinances dispensed by him, Ephes. 4.11. 1 Cor. 4.1. 2 Cor. 5.18, 19 Heb. 13.7.17. 2 Thes. 3.14. to pray for assistance from the Lord in the administration to him committed, Ephes. 6.18, 19 Col. 4.3. 2 Thes. 3.1, 2. and to esteem of him as the Lord requires, 1 Cor. 4.1. 1 Thes. 5.12, 13. 1 Tim. 5.17. and to adhere and cleave to him in the Lord, 2 Tim. 4.6. 2 Tim. 1.16.18. etc. All which we do in the sincerity of our souls declare, promise, purpose and engage to, as our God shall enable us by his own gracious Spirit.  
Per me W. H.   
Such like are the forms of the Church-Covenant, which are according to the rules of prudence and piety to be altered, taken up or laid aside for love, peace and order's sake, and are all (always) left to Christian liberty; For the necessary combination, consolation, and confederation of Saints together is spiritual; but the indifferent is this. 
Lib. de precept. & dispens. in principip.  Bernard tells us, de triplici necessario, of three ways, that a thing is necessary, and this formal Covenanting is none of them I am sure (necessarium aut stabile, aut inviolabile, 
Threefold necessary.  aut incommutabile, viz. that which is stable and standeth sure, 
1. Stabile.  and though the formal Covenant will not appear necessary in this; yet for this one reason, the spiritual obligation is necessary, for that is the bond of perfection, Col. 3.14. as well as the bond of Peace, Ephes. 4.3. And 2. that which is inviolable, and cannot be broken is necessary, 
2. Inviolabite.  which is this spiritual engagement, not the decree of the hand, but of the heart, whilst the formal Covenant is oft broken to pieces, and to powder: But 3. the necessary is unchangeable without alteration or cessation; 
3. Incommutabile.  so is not the formal kind of Covenant. Wherefore I cannot account so of the Church-covenant, 
☜  as that it must be to make up the true form of the Church, as a thing essential and constitutive to it; and of the true Church (as most do affirm) or as if without this there could be no true Church, but all harlots. Oh fearful doting upon the form! 
Answ. come. p 78. Spiritual ties and Covenant hold firm.  For, as one says, It is not possible that these things which are knit together by outward bands and sinews should hold longer than their bands hold: But spiritual bands are everlasting, and the two staves, viz. Beauty and Bands, are the unity of the Spirit in the band of Peace; and both hold together, and both broke together by unbelief, as appears Zach. 11. Wherefore I am much affected with that prophecy, in Ezek. 20.38. to confirm this Covenant, and spiritual Obligation, which lies upon us as a stable, inviolable and unchangeable tye upon our spirits, where the Lord promises to make his people pass under the rod, and then to bring them into the band of the Covenant; 
Expos.  
Polanus.  that is, saith Polanus in loc. the Lord will bring the godly under affliction, and whip them into obedience as they are bound; 
Calvin.  But says Calvin thus, the rod is meant a shepherd's crook, by which the Lord gathers in the strayers to keep them within the fold, and not suffering his to Apostatise or fall away; wherefore this cannot be meant the formal covenant; but I had rather read it with the vulgar, that the Lord will subject them to his Sceptre, i. e. to be swayed and ruled by himself, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Sceptre: I will cause them by my Word and Spirit to come under my Rod, (that is, my Sceptre) to rule them; and than it follows, I will (i. e. by the same power and Spirit) bring them into the band of the Covenant, that is, by this means I shall oblige them to me, to keep Covenant with me, or to cleave close to the Lord, as Act. 11.23. Wherefore to conclude, in what Congregation so ever thou art, Reader, th●u wilt do well enough who art united to Christ the Head; 
☞  for the Spirit of Christ obliges thee then; which obligation is absolutely necessary, and must be; and the other kind of Covenant, 
What may be. Bernard.  if need be, may be; but in congregatione bene vivis si vivis ordinabiliter, sociabiliter & humiliter (saith Bernard, 
☞  Serm. 1 de Apost. Pet. & Paulo) thou wilt do well to walk, 1. orderly, avoiding sin and scandal, 
What must be.  and all appearances of evil, and holily as one called 1 Pet. 1.15. 1 Thes. 4.7. from all manner of sin to all manner of holy conversation; and 2. sociably, or in Saintlike fellowship, in love, peace, and good will to all the brethren, in watching over them, comforting, counselling and assisting of them, all that thou canst in love; and 3. walk humbly, look not on others at a distance, be not puffed up with conceit; keep continually low before the Lord; for he measures the valleys, and gathers the violets that hang their heads continually by self-denial; O learn hard, to be nothing in thine own eyes! The humble he will teach in his ways, Psal. 25. 
☜  The first of these nelates to thy self, (tibi) the second to thy brother, (proximo) and the third to thy God (Deo) who accepts of all. But thus for this Chapter.   

CHAP. VIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pupilla. That in the Church all the Members, even Sisters as well as Brothers, have a right to all Church-affairs; and may not only implicitly but explicitly vote and offer or object, etc.  
THE Furies and Harpies are flown up very high upon this point, and most men do arrogate a Sovereignty to themselves which I see no warrant for. The difference that is to be made is already proved to be between the precious, and the vile, the clean and unclean; and not to be a difference of Sexes, ages, or relations. Now because there be too bitter contentions about this, (which was one thing that helped to set at a distance the two societies in Dublin, by such as would rob sisters of their just rights and privileges) we shall prove their liberty, and leave others to practise accordingly. Proofs for this may be taken from Prophecy, Precept, and Practise, and which we shall ratify by firm reasons out of the Word of God, and answering objections, shall leave all to stand or fall according to their foundation and bottom. But,  

Proved 1 by Prophecy.  The Prophet Joel, chap. 2.29. tells us of the liberty of Saints in the last days; for where the Spirit is, there is liberty; 
Expos.  and this Spirit is promised to be powred-out; i. e. most plentifully and largely in the latter days; 
Luther.  and as Luther says in these last days of the world; although this was begun in the Apostles time, Act. 2.15. faciendum initium sed non est satis, 
Paraeus.  says Paraeus, it is now to be further and fuller performed and is expected to be poured out, ex abundanti, but only with this difference, that it was then visible, but it will be (and is much already) invisibly; then extraordinarily, and now more ordinarily poured out; and not dropped but poured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upon whom? 1. Generally, upon all Flesh, non stillare sed plena copia fundere, let out with a full stream and running force, far surpassing former ages, that is the 2. circumstance says Calvin, 
Calvin. Paraeus in loc.  and it is to be considered, Sine discrimine populorum, sexus, aut aetatis, so Esa. 66.18. Which 2. more particularly and expressly he explains and confirms; upon the Servants, and upon the handmaidens, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain, & accipitur confirmative, that these latter day's promises, as Isa. 2.2.3. Jer. 50.4. etc. do most expressly and particularly relate to the weakest and contemptiblest sort of people in the Kingdom of Christ, 
The weakest sort and sex he will exalt most.  young men and women, and it may be some aged men too, but as Paul says, 1 Cor. 1.26, 27. Not many wise, not many noble, not many mighty are called, but God hath chosen the weak ones, and the despised ones, and the poor mean base ones to confound the wise, that no flesh might boast in his sight. But by these (and other) Prophecies it will appear God had care of the weakest contemptible vessels, viz. women, that he would exalt them, and pour out his Spirit much upon them. As (Mayer says) that they as well as men (even both sexes) young men and women might manifestly appear to defend the Truth, vindicate their liberty, 
Dr. Mayer gives the Reason.  prove their right to the Ordinances of Christ, either by speaking, pleading, prophesying, or the like, and declaring their visions of truth. Besides, the precept which I find for it, is full enough, Mat. 18.17. Go tell the Church, i. e. the whole Church, 
2. By precept  to whom power is given to consult and conclude, matters which relate to the whole, not one member, age, 
Expos.  or sex excepted; but women that are members as well as men, must equally know it, 
Fenner.  and (consensu omnium) (says Fenner) conclude about it being to be by the concurrence of the whole. But say the Pontificians, tell the Church, that is, the Pope and his Cardinals, (the representative); says Lyra, 
Who is the Church.  tell the Prelate (the representative); says chrysostom, tell the Rulers (the Representative); 
1. Negative.  say the Calvinists tell the Synod (the Representative); and Maldonat says the Judges: So say the Presbyterians tell the Classes (the Representative); or the Presbytery (for so they call them) and some Independents say, tell the Brethren; but we say the whole body consisting of men and women. For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Council, 
2. Affirmative  or Synod, or some chose to consult and sitting for that purpose; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body, being separate from the world and all false ways and worships for the Lords use, and service; 
☜  which word charges the whole body with this duty, and that without difference of persons, sexes, ages, or abilities, but all together, and thus says Mr. Cartwright in his 1. Reply to Whitaker, p. 184. 
Cartwright.  So in Act. 6.2, 3. the whole Church taken collectively (without any exception of any for sex or degrees) they are all required to cull and call out, 
Expos.  look out and choose●it ●it Deacons; that is, that every member might have his or her liberty; and give his or her consent thereto, seeing i● concerned every member. 
3. By practise.  Furthermore you find this in practice in primitive times, wherein the Acts of the Apostles, and their Epistles are full, in Act. 24.23. the whole Church (collectively) chose them Elders (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the lifting up their hands, so 1 Cor. 5.4, 5. the whole Church as concerned so concurred in that business, and Paul 2 Cor. 2.6. to 10. writes to the whole Church, for their consent and concurrence in remitting and readmitting of love, So that in those general terms you find no exception to one off or exclude sister's concurrence, 
Sister's must concur as members of the body.  and compliance with the Brethren, whether it be by voice or lifting up of hands, or the like, whether as we say explicitly or implicitly; and more expressly, you shall see in Act. 1.14. These brethren all continued with one accord in prayer and supplication, 
Sisters did join in choosing an Apostle.  with the women, and Mary the Mother of Jesus, and with his Brethren, and then Peter stood up in the midst of the Disciples (the number of whose names were 120) now you have it in totidem verbis that the sisters as well as brethren had a right and (accordingly) did take it in the choice even of another Apostle, 
Expos.  and in ver. 23. they appointed (even those 120 Disciples men and women) two etc. yea furthermore in Phil. 4.3. saith the Apostle, 
Sisters were even labourers with Pa●l.  I entreat thee help those women that laboured with me in the Gospel, with Clement also and with other my fellow-labourers whose names are in the book of life: 
Theodor. in loc.  Magna libertas, & maxima laus mulierum, says one, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is read actively, 
Expos.  wherein they were admired and much commended; and yet men now think much to allow them that common liberty (in Christ's Kingdom, which is the liberty of the Subject) to vote or object, or ask, or answer, or say, or consent, 
Their common liberty.  as need requires, which liberty they are (as I may say, as they are member of the Church) born to, and cannot (by right) be deprived off: which I shall prove further from the testimony of others, eminent men; yea out of their own mouths, and by the right of reason and equity, and then answer objections. Mr. Dudley Venner, de Sacr. Theolog. lib. 7. p. 278, 279. hath much to this purpose, 
Proved by learned writers. Fen●er.  that in all matters maximi momenti, of general concernment, as in censures, voting, choosing of Officers, taking in, casting out, or in what things so ever concern the whole, why they are to be done in the whole Assembly, or Church meeting, by the authority of the whole Church, without any one debarred of their liberty; and if there be any one (says he) that have any thing to offer or to object; that he (or she) have liberty to bring it in, and so after that, matters to be concluded by all. So Dr. Ames, 
Ames.  against whom can be no exception for piety or learning, in his Medulla. Theolog. lib. 1. ch. 37. Sect. 6. saith Potestas hujus disciplinae, quoad jus ipsum, pertinet ad ecclesiam illam in Communi, etc. The right power of discipline appertains to the Church in common, every member hath a right to vote, offer, object, to take in, or cast out or such like; for it belongs to the whole body in general, & ad illos pertinet ejicere, ad quos pertinet primo admittere, which every brother and sister hath equally a right to and a liberty to do. 
Rutherford right of Presb.  So Mr. Rutherford himself in lib. 1. p. 49. produces Beza, Calvin, Bucer, Bullinger, Melanchthon, Bucan, Paraeus, Rivetus, Sibrandus, ●unius, Trelcatius, Cyprian, Jerome, Augustin, Nazianzen, Ambrose, chrysostom, Theodoret, Theophylact, who all require that Church affairs be executed plebe consentiente, by the consent of all, i. e. every one without respect of persons. So Dr. Whitaker, de council. q. 5. p. 179. & de Pontif. Rome 9.9.1. c. 1. Sect 1. and in several others, says enough to confirm us, 
Whittaker▪ duobus l●co.  both of Churches and Members, that omnes pares inter se juris essent, they were all equal among themselves in primitive times, without respect of persons, Jam. 2.1. 
Dr. Sibs an Independent, and so Paul Baynes uses the same word Independent in his Diocesan trial, p. 13. printed 16.1.  So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to God's tabernacle in David's time, every of which particular Church he calls a several Church Independent, And as for the Church of England, it's called (says he) a particular Church from other Nations, because it is under a Government Civil, which is not dependent on any other foreign Prince, and in every one of these particular Churches, the members are without superiority, all making one brotherhood, for par in parem non habet imperium. So says Mr. Jacob in his attestation, 
Jacob.  (and proves it by many others most eminent in Primitive times and Ancient Writers) who says that all affairs of government or order which concern the whole are to be by the unanimous vote and consent of the whole; read the Magdeburgenses in 2. Cent. chap. 7. de Conjo●iatione Eccl siarum. Si quis, (say they) probatos authores hujus Seculi perspiciat, 
Magdeburgenses very clear in it.  etc. If a man but search the Authentic Authors of this age; he shall see the form of government was like a Democracy; For every single Church had equal power of Docendi, administrandi, excommunicandi, eligendi, vocandi, ordinandi, etc. And every member hath a suffrage or voice. 
Cyprian.  So Cyprian Epistolarum. epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully, and see Cottons Way of congregational Churches cleared Part. 1. Sect. 2. 
Cotton's Answer to Baily and Rutherford.  So that women are included in the whole. And many others, had I time to search, I should soon find to bear witness with me, of women's (as well as men's) right to vote, offer, object, concur in and consent to all things that concern the benefit of the whole body. But more particularly I shall take in Dr. willet's judgement, 
Dr. Willet's Synops.  and then prove it by what our dissenting brethren have granted to us of it: Willet in his Synopsis Papismi 12. Gen. Contract. Q. 4. p. 572. lends us light enough to end this trifling controversy, for he tells us of a Heathen Priest's son converted by a woman, 
Women preached.  and the Iberi converted by the preaching of a woman, and of their ordinary duty to teach privately (and some of them extraordinarily called to preach in public) and yet we allow them not their common liberty as members. 
☞  Moreover he tells us of a Canon in the Council of Carthage, 4. can. 99 
Council of Carthage.  That a woman though never so holy, and learned, was not to preach in public (in private as much as she would) nor to baptise, Can. 100 but never that a woman was forbid to vote, or ask, or object or offer any thing which concerned the whole body, for that it is a privilege which every one (woman as well as man) hath a right to as a Church-member, and this must not be denied any, nor can it be for the Church's benefit so to do; and that for such reasons as will follow. So Tertullian tells us, 
Tertullian.  that in his time it was not permitted to a woman to teach in the African Church, nor to baptise; but he does not deny the liberty which women had in Church-matters, to vote, dissent, or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say, they allow them liberty to speak in some cases in the Church; as to give answer to a question when the Church requires it; to render a reason of their faith and hope, 
Proved out of their own mouths.  to give in a testimony of repentance upon their return from a fault or the like. And Mr. Hooker himself in's Survey of Discipline, part. 3. ch. 1. p 6. says they may so speak as suits with their Sexes, that is, says he, 
Mr. Hooker of New Eng.  when their speeches argue subjection. Why, so then! we seek no more than this; now their offering or objecting, or ask of the Church, or voting with the Church does evidently argue subjection, and suits very well with their sexes, and with their liberty as members, which they must not be robbed of. And Mr. Ainsworth in's Communion of Saints, 
Mr. Ainsworth.  ch. 18. is exceeding clear in it, and commends it, and confirms it from the Churches in the Apostles days, who (he says) had the like right and liberty, for all the whole multitude of believers were both beholders and actors in the common affairs; as at the choice of officers, 
☜  Act. 1.15 & 16.23. & 6.2.34▪ & 14.23. at deciding of Controversies, Act. 15.24.6.7.12.22, 23. & 21.22. 1 Cor. 6.2. at casting out offenders, Mat. 18.17. 1 Cor. 5.4.5.13. at the choice and appointment of men to carry the benevolence of the Church to the needy brethren, 2 Cor. 8.19. 1 Cor. 16.3. These and the like privileges (says he) in the practice of the Gospel are permitted to all the Saints in all Churches, which they must use in all sobriety, order, and peace, Rom. 12.3.16. 1 Cor. 14.33, 40. So that all the members have a like privilege in common and public affairs; and women may as much (de jure) vote, speak, and offer their judgements in such cases as men; being alike and equal members with them. For all that, Antichrist would bring a difference, 
This was ever an Antichristian Plot.  out of his seminary of discord, as he did formerly (and which too far takes place yet) between the Clergy and Laity (so called) as if one were the more holy than the other; 
1 Pet. 2.9.  and therefore must be distinguished by garbs▪ gowns, caps, colours, carriages, 
☜  or something or other distinguished from the other; who ought to be all one in Christ, without such distinction. But we come now to the Reasons and Arguments which confirm this practice and confute the contrary. And, 
The Reasons.   

1. Votes concern all, ergo all must vote.  1. Is taken (a toto ad parts) Thus, that which concerns the whole, is (by all the rule of reason) to be done by the whole, or that which concerns all (brothers and sisters) reason requires should be done (or ordered) by all (brothers and sisters)▪ but to choose this or that officer, to vote this or that thing, to cast out this or that offender, to take in this or that member, concerns all (sisters as well as brothers) ergo. So saith Whit. de council. p. 44. Quod omnes attingit, ab omnibus approbari debet, 
Dr. Writ.  etc. and ejusdem est recipere, rejicere, says Hook. part. 1. cap. 11. 
☞  The power which is in every brother and sister, or Church-member combined together, in one, 

Is potestas Judicantis.  
Is potestas Donantis.    
1. The power to judge is in the whole, and concerns the whole, as to admit, cast out, etc. 1 Cor. 5.12. the whole Church is bid to cast out (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which carries a causal power with it.  
2. To give, elect is also the wholes, (as the Corporation hath power to choose a Mayor) and every member that is free in the Society hath a right to give his or her vote thereto.  
Thus the whole hath the power 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 18.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 5.12.   and every single part must be subject to the whole, and serviceable also, for the use and advantage of the whole. Salus populi suprema lex, which is the highest law to look to, and after; i. e. the preservation and welfare of the whole; and this lies in every brother and sister to be active in. For as in a ship that is ready to sink, every one seeks the safety of the ship (i. e. of the whole) and then they are all safe; else none (says Bolton in's Tossed ship) so it is in the Church. But to the next Argument:  
2. (A fortiore) If it be lawful for women to have any reason 2 office in the Church (which implies a power and authority) than it is (much more) lawful for women to vote, wish, or offer any thing to the Church (which implies subjection and obedience): 
Some women officers.  but it is lawful for women to have office in the Church. See 1 Tim. 5.9. There were women that were chosen to look after the poor, sick, lame, strangers, etc. and so Phoebe a deaconess, Rom. 16.1. and so Phil. 4.3. some women that laboured with Paul in the Gospel, and Philip's four Daughters were Prophetesses: Now doubtless, and by an undeniable consequence, it follows, that women must have the common liberty of members to vote or the like in the Church.  
3. (Ab aequali libertate omnium in uno) Several arguments run from the equal liberty of all members purchased by Christ. 
3. Women have equal liberty with men in and by Christ.  And to follow Melanchthon de libertate Christiana in's Common places, I could argue thus, Quos filius liberavit, vere liberi sunt, sed, etc. Those whom the Son hath made free, are free indeed, Joh. 8.36. but all the Saints of Christ (without difference of Sexes; sisters as well as brothers) are made free by Christ, Gal. 3.28. There is neither Jew nor Greek, bond nor free, male nor female, for ye are all one in Christ. I pray mark, the Apostle puts you in mind of their equal liberty in Christ, and therefore, 
Expos.  that they should not contend or differ, in saying this is a Jew or Gentile, this is a servant or a woman, why ye are all one body, have all one head, and are all one (without any such difference) in Christ); in Christ there is no such thing as subjection one to another, all equal, 
Perkins.  (so saith Perkins in loc) all sorts of believers are under a civil or spiritual rule: in the civil there are such differences of Fathers, children, Masters, servants, Magistrates, subjects, men and women; but in the spiritual rule, and government of Christ in his Church and Saints all are one, 
☜  without respect of persons; no difference should arise amongst them. There is no such thing as Jew, i. e. as opposed to Gentile: nor as Presbyterian, i. e. as opposed to Independent: 
☜  nor Independent, i. e. as opposed to Anabaptist: nor as a Servant, i. e. as opposed to the Free: nor as rich, i. e. as opposed to poor: nor as the learned, i. e. as opposed to the unlearned in tongues and arts: nor as a man or brother, i. e. as opposed to a woman or sister; 
How all differences are reconciled in one.  for they are all one in Christ's account, in Christ's Kingdom, without any such respect of persons, opinions, sexes, or ages; and have all one and the same liberty in and by Christ. Thus Gualther gives out, and bitterly complains of such as are enemies to Christ and his Church, 
Gualther. in loc.  that make differences about persons, opinions, sexes, or the like, and that would rob any one of their liberty bought them by Christ. Now Christian liberty hath these two parts, viz. Deliverance from, and freedom to; deliverance from the curse, power, and punishment of the Law, 
How women attained this liberty, yet subject.  and from the observations of traditions, Col. 2.20. which women have equal benefit of, with men. And so in freedom to the worship and service of God, the ordinances of Christ, the kingdom of Christ, grace and glory; which also appertains to women as well as men, being restored by Christ to that equal liberty (in the things of God, and in the Church of Christ) with men, which they lost by the fall; and they are now again to become meet and mutual helps: for all are one in Christ, says the text. Now though there is a civil subjection to men in their economical relations as we said before, that there is not any servile subjection due to them, whereby poor souls are enslaved and kept under in bondage from doing their duty to God, or taking their Christian liberty in the things of God. 
Bernard.  Bernard in lib. de gratia & lib. arbit. tells us of a threefold liberty, i. e. of nature, grace and glory, and every woman (as well as man) is made happy by it, ever since Christ turned Eva to Ave, they have been restored into spiritual liberty and Christian equality in the Church: 
☞  and the Apostle, Jam. 2.1. in his Catholic Epistle (so called) says it agrees not with the profession to make difference of persons in the Church of Christ, therefore my brethrens have not the faith of our Lord Jesus with respect of persons: not only in not preferring the rich before the poor, but not the strong before the weak, (nor the men before the women) and is not this partiality so to do? (says he) vers. 4. or have ye not made a difference, where Christ hath made none? Now the force of the argument is full for us. For where there ought to be no respect of persons, there ought to be no difference betwixt men and women, 
☞  (for the general includes the particular) but in the Church of Christ there ought to be no respect of persons. Ergo, women (as members) must have equal liberty with men. Besides,  
4. Arguments may be taken from the alike privileges in the Church of Christ: as the donation of the spirit; 
4. Equal privileges in Christian liberty.  one and the same on all alike; (though not in like measure) the promises made without distinction of sexes or persons, the ordinances dispensed, and price of Christian liberty (i. e. the blood of Christ) paid for all alike, without distinction of sexes. And also acquired by the same means to the one that it is to the other, that is quoad meritum, & quoad Spiritum Christi: by the merit and by the Spirit of Christ. Now out of this matter may many arguments be form; and besides that God's love to his elect ones, his original love is without any such difference and respect, it is all alike, and gives all alike liberty, and all whom he receives alike, we should receive alike into the Church of Christ, Rom. 14.3.  
5. Argument may run thus, 
5. Power.  that there is no power that any can have from heaven ordinarily, but by some clear transaction between God and themselves, but there is no clear transaction between God and the brethren alone, but primarily between God and the Church (i. e. the whole collectively taken, consisting of women as well as men) Ergo. So the covenant, promises, privileges, etc. are not to them alone, but to the whole Church.  
6. Taken (ab intentione omnium) from their unanimous and sameness in their embodying together, 
6. The intention, one and the same.  intending one and the same thing. Yet two things are said to be necessary in the intention (res & causa, quid & propter quid) the thing itself that is intended, 
Bernard. Serm. 1 parvorum.  which is to be the honour and glory of God, and for which it is intended, which is to edify the Church. Now both these are alike intended by women as well as men, and therefore aught to have the like liberty (as members) allowed to execute their intentions, for which they are so admitted. 
☜   
7. Reason runs from their excellencies and abilities of some women surpassing men for piety and judgement; 
7. Women have excelled men.  and therefore aught to have equal liberty, with them in Church-affairs; the argument is free, the proofe's clear; for prudent Abigail excelled her husband; for knowledge, Priscilla Apollo's (though a Preacher); For faith, the Canaanitesse, of whom Christ said, I have not seen so great faith no not in Israel. 
Joh. 20.  For affection and zeal, the Queen of the South shall rise up against the men of this generation, Luk. 11.31. 
M. Magd. the first Preacher of Christ risen.  And Mary Magdalen, for piety and spirit, outran, and outreached all the twelve Disciples in her diligence to seek out Christ: to whom Christ first discovered himself after his resurrection, and bid her declare it to his Disciples; she was the first Preacher of Christ's resurrection. So we read how jael excelled in courage, 
Judg. 4.  Deborah in thankfulness, 
2 Tim. 1.8.  Lois and Eunice in faith and obedience: Lydia in entertaining the Word, Act. 16.14. The Shunamite in faith and zeal, and understanding, excelled her husband, 2 King. 4.8, 9.22.30. So the Samaritanesse the rest of the Citizens, Joh. 4.4. And we read of some women exhorted to win in their husbands to the truth, 1 Pet. 3.2. Yea and Manoahs' wife, Judg. 13.22, 23. you shall find of a sounder judgement and faith then her husband. So that all these examples prove the reason which requires their just liberty in the Church of Christ. I remember I have read in Jerom's days of many holy women that exceeded others in learning and abilities, 
☞  and in the studying of the Scriptures, and they had their Commentaries upon them of their own making; Furthermore, the Kingdom of heaven is compared to a woman, and Christ's Church is called his wife and spouse. 
Mat. 13.  Rev. 19 Cant. 2. And as Mary said it, in the behalf of other good women, He that is mighty hath magnified me, 
☞  and therefore they are not to be so rejected of men who are so highly received and honoured of God. But to the  
8. Reason, which is taken from their strong affection to the truth, 
8. And are strong in affection.  when once they be in the way of Christ; and for the most part they are exceeding men therein. Hence it is that Satan so often makes the first trial of women for his turn and service, 
☞  seeing where they take, their affections are strongest (for the most part) and he sped so well at first, that he can't forget it; 
Et muliebrem sexum non minus esse docilem ad disciplinas omnemque virtutem Probat Campofulg.  so he found out a Dalilah for Samson, a Jezebel for Ahab, Pharaohs daughter for Solomon, etc. For where they are bad, they are extreme bad; but where they are good, they are exceeding good, and most fond affected with the things of God: thus Act. 13.50. you read of the devout women, or as the word will have it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sim.  etc.) earnestly or eagerly religious and resolved. For as the gold which is of the purest substance soon receives the form, and much sooner than the sturdy steel, or hard iron which is of a gross and massy metal (says Cawdrey); 
Caudrey.  So are women more readily wrought upon, and sooner persuaded and form into the truth than men, 
Women soone● wrought upon and m●st docible.  who are for the most part like sturdy steel and iron, hard to work upon. And as gold (so women (many times take the fairest stamp and fullest impression: but I pass by this; yet before I conclude, I must speak a word or two both to men and women. Let not men despise them then in the Church of Christ (as the weakest vessels) nor wrong them of their liberty of voting or speaking in common affairs, (yet with subjection, civility, 
Uses.  and in order) to prevent disorders and rudeness; 
1. To men.  we were wont in Dublin to call over their names one by one, 
Dublin.  as well as mens: 
Object.  I know the ordinary objection is objected out of 1 Cor. 14.34, 35. Let your women keep silence in the Church, for it is not permitted unto them to speak▪ So 1 Tim. 2.12.  
Ans. 1. Grant it in that sense the Apostle spoke it, which answer 1 he declares all along the chapter, both before in vers. 1. 2, 3, 22, 24, 31, 32. and after in vers. 37, 39 which is, 
Expos.  that they keep from public preaching, or prophesying, 
How women must not speak▪  or teaching as Officers or Ministers do; or the like, etc. which all Expositors grant that I have met with. Now we plead not for this; but for the common ordinary liberty due to them as members of the Church, viz. to speak, object, offer, or vote with the rest, which this Scripture (nor no other as I know of) doth in the least hinder, 
2. In the condition that the Church was then in b●t no standing Rule.  but rather help, being rightly considered. For,  
2. He saith it is not permitted (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by reason of the disorders and differences that then were in the Church▪ it was thought inconvenient to allow women's liberty to preach publicly, whereby they brought but confusion into the Church, as appears in the antecedent and subsequent words, vers. 33. and vers. 40. so that the ill consequence was the cause of this rule of prudence, not any positive command of Gods, but he spoke as in 1 Cor. 7.6. And it is a question whether it be a standing precept. So that from this very Scripture (besides a hundred others) I do verily believe that handmaids shall prophesy, 
☞  and have more public liberty then now they have; but however this does nothing at all disallow or deny them their common, private, proper liberty as members of Christ's body; equally with men; I say as members (though not as officers) and so subjective to the whole.  

2. A word to women that they be not too full of words, hold fast their liberty.  2. To women, I wish ye be not too forward, and yet not too backward, but hold fast your liberty, in Gal. 5.1. which the Apostle speaks as well to the sisters as the brethren; Christ hath made ye free, male and female, ye are all one in Christ; and aught to be so in the Church; wherefore, stand fast, (says he) that is, keep your ground which Christ hath won and got for you; maintain your right, defend your liberty, even to the life, lose it not, but be courageous, and keep it. And yet be cautious too, 
2. With Caution.  (festina lente) not too fast, but first, be swift to hear, slow to speak, Jam. 1.19. unless occasion requires you; your silence may sometimes be the best advocate of your orderly liberty▪ 
☞  and the sweetest evidence of your prudence and modesty, (as one says, Silentium saepissime addit foeminis gratiam et decus, 
Sophoc. in Ajace.  maxim apud viros, cum de rebus seriis agitur) and yet ye ought not by your silence to betray your liberty, 
Caution.  trouble your consciences, lose your privileges and rights; or see the truth taken away or suffer before your eyes; 
Sim.  but I say, be not too hasty nor too high; for as the note that comes too nigh the margin, is in danger to run into the text the next impression, so spirits that run too high at first, may soon fall into disorder, and irregularity. It is said, 
Dr. Featly Serm. p. 205.  when Cyrus was young, his Grandfather made Sacas his overseer, to order him both in his diet, time, and recreations; but when he came to riper years, he became a Sacas to himself, and took not so much liberty as he had leave to do, and as was allowed him by his governor Sacas. And so indeed that may be lawful to you, 
☜  that is not (as yet) expedient for you; and rather than run into disorder and confusion, hold your liberty a little in suspense, and wave it on some occasions wherein you lawfully may, but lose it not for all the world which Christ paid so great a price for, and prepare for fairer gales. As the Miller does, 
Sim.  for though he cannot command the wind, yet he will spread his sails out, and open them in a readiness, when he is in hopes of its coming; and so do you, and when the wind blows (which begins) your liberty with full sails, shall bring forth abundantly to serve all the country round. In the mean time, make much of the ordinances, prise your (hitherto) liberty, and practise accordingly.  
And in a word, I say to all, 
3. To all  Those whom God hath joined together, let no man put asunder.   

CHAP. IX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shows what Church this Treatise mentions; and clears it from all others; and shows wherein the Presbyterians and we disagree, and wherein they and the Papists agree in most of the essential differences between them and us, for Discipline, Doctrine, and Practise; and proves this Gospell-Church-State, the great promise and thing typified in the last days, and the Paradise on earth to be restored.  
I Had thoughts now to have rested me for a while, but I am jogged up again by the jarring noises which many make about the name of a Church; I must now arise and wet my pen a little more, before I conclude this Treatise, or take my rest. You have had the essentialia laid before you, and in this first and second part have had the totum homogeneum of a true Church, both what is to be done before, and what in and upon embodying together; but what is to be done after, follows after in the third Part (which I promise next, if the Lord give me leave) wherein you shall have (I hope so) the totum organicum of a true Church of Christ. But before that will be ready, I must meet with some rough Opinionists who will bid me stand; or at least with such who have the hands of Esau, though the voice of Jacob, and so the principles and practices of the Pope, though the pretences and protestations of a Presbyter, that will not let me pass thus, without a full discharge, and a violent volley upon me made up of wild fire, and not with the fire from above; but I must force my way in the name and strength of the Lord, and I shall lay before them, before I leave them, the rotten foundation they are built upon, which (without mercy) may be their ruin; and whose cause and quarrel it is they are engaged in, 
A W●rd to Presbyterians.  and whose design they carry on against the Saints and servants of the most High; And the Lord give them grace to consider and separate from it; for else I dare confidently affirm they will be found fighters against God, Act. 5. I shall first offer y●u what we mean consideration 1 by the Church of Christ; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where this discipline and order is set, which we have handled; and shall endeavour to take off all doubts and distractions which may else arise about the word, 
Church,  for that (Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) various Controversies have shot out from the word and name, as well as the thing and nature of a true Church. Formerly between the Pontifitians and Protestants, and of late between the Presbyterians and Independents, as will easily appear upon perusal of Mr. Rutherford's Right of Presbyteries, Mr. Bailies Dissuasive, Mr. Prinns 12 Questions, and Independency examined, etc. Mr. Ball's late Treatise, Vindiciae Clavium, Mr. Hudson's Church Catholic visible, cum multis aliis, etc.  
I take the name of Church two ways, either strictly, 
Taken two ways.  or at large, (proxime & proprie, aut remote & late); at large, or more remotely and improperly, it is to be considered either in respect to, and with distinction from Infidels and Pagans; 
1. At large two ways.  or else collectively in respect of Christians amongst themselves: in the first respect as opposed to Turks, and Paynims, all that make mention of Christ are called Churches, and all that profess his name, of what judgement soever, or conversation soever: whether Papists, or Protestants, or Lutherans, or Calvinists, or Brownists, or Donatists, or Arrians, or any. But in the second respect of Christians (so called) or rather all that profess the name of Christ, though differing and dissenting among themselves; And they are said to be the Church (though late accepta est) who make the most and best profession of Christ, and are under the outward ministration of his Word and Gospel. So are Protestant's (in respect of Papists); 
So Presbyterians are Churches.  and in this sense the Calvinists are before the Lutherans, and so far the Presbyterians may pass for current; and Parochial constitutions are in a remote (and very improper sense) called Churches. 
Parishes.  But the Church taken in her own native true sense, 
2. Taken strictly.  and strictly, consists only of Saints, such as are elected to eternal life, and all are in Christ their Head. vide Aug. in Psal. 92. Cyprian, lib. 1. Ep. 8. Hieron. de unit. Eccles. Epiphanius, and thus she is said to be either Catholic or Universal; or else Congregational or particular, 
Two ways too.  in the first sense, as Catholic the Church is so called ratione 

1. locorum,  
2. temporum,  
3. hominum,   in respect of time, place, and people, being not confined to any time, 
1. The Church Catholic.  or age, or place, or Nation, or people; but taking in all the elect people of God, in all the whole Universe, past, present, and to come, Jews and Gentiles, under the Law, before the Law, and since, yea in heaven and earth, those which are ascended, 
Vide Zanch. de Eccles. And Bulling. Decad. 5. Ser. 1. And Vrsin.  Revel. 7.8, 10, 11. and which are yet unborn, Rev. 6.11. invisible and visible, triumphant and militant, all make up but one Catholic body of Christ the head, Ephes. 4.4, 5. But now in the other respect, as a particular and congregational Church, which comes before the Catholic and Universal Church (so far as it is visible and militant) it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ; 
2. Church congregational.  having Christ alone for their Head (certo numero, certoque loco Ecclesia particularis definita est). 
Bullinger.  And this is the Church which I have spoken of, and in opposition to all Synagogues, Synedriums, Parishes, Conventicles, Classes or the like, as you shall hear more of it by and by. But sometimes such congregational Churches as these, 
Catholic.  are called Cathol●ck too, because of their Faith, and by the figure Senecdoche, yea and as often as Catholic is taken for Orthodox. So did Theodosius in his days, (says Sozomen, lib. 7. c. 4) command the Church to be called Catholic, 
Perkins Problems.  that he was a member of. Every such particular and Congregational Church is a member of the Catholic or Universal (as all the learned say); and every visible is a part (that is not yet ascended) of the invisible, 
Is member of the Catholic or Universal.  whatsoever John writ in Rev. 1.4. to the seven particular Congregational Churches, he writ to them as to the true members of the Catholic or Church- Universal, says Mr. Perkins. For the Catholic Church, and the Congregational, only differ as the totum integrale, & essentiale, that is, the Church Catholic or Universal arises out of the Congregational and particular Churches, and is made up of particular Churches, the Integrum, or whole, entire is made up of the members thereof, that are the essentials of the whole. For every person and Congregation of Christ (says Mr. Hooker, in his answer to Mr. Rutherford) are the members of the Church Catholic, and therefore must contain in them the essential causes of the Catholic or the (totum) whole, which is made up of them, as parts, for the Logician does allow it, 
The Congregational Churches are all the Essential parts of the totu● integrale.  and men of reason cannot deny it, but that Integrum est totum cui par●es sunt essentiales, that which is Entirely whole is made up of such parts as give an Essential being to the whole; without which the whole cannot be so entire. So the Churches Congregational and particular which make up the Catholic (as membra integri) must needs have the (materialia & formalia principia Ecclesiae Catholicae, or toti integri Vniversi,) matter and form which make up the Church Catholic, which none can deny (and then I say, I cannot see how your Presbyterian Churches as Churches (who fa●l in form if not in matter, 
Presbyterian Churches as Churches not true members of the Church Catholic.  as is proved in the first part) may be said to be members (as parts essentiales & membra similaria) to make up this totum integrale, or Church Catholic.)  
Now the congregational Churches consisting of true matter and form (separate and distinct from the Nations abroad and multitudes about) as hath been proved; 
Congregational Churches as Churches are constitutive and Causal to the whole.  are members causal and parts essential (of the sameness and nature of the whole) which give in (every one) there substantial share to make up the entireness of the whole, or the Church Catholic, (quae habet rationem integri est membrum, says Ames Medul. Theol. lib. 1. c. 32.) But furthermore it must needs follow that the congregational Churches must cause the Catholic or Universal, and not the Universal or Catholic cause the Congregational; the Catholic arises out of the congregational, 
☞  but not the congregational out of the Catholic, because they give a being to the Catholic; and in order of nature the members must be before the whole, because I say they contain the causes which make up the whole. For Integrum est totum cui partes sunt essentiales, non totum essentiale in partibus, and these causes or causal parts are also (by Til●nus de Eccles.) called parts Integrantes Ecclesiae Catholicae, 
Tilenus.  having in them those things which give Integrity or Entireness to the whole, 
Sim.  viz matter and form, as every piece of money hath the matter and form to make up the whole sum: and an Army is made up of many Regiments of the same kind and principles with the whole. This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian; who holds (with the rest of that judgement) that Popish tenet, 
Mr. Hudson.  that the Catholic is before the Congregational: 

Mr. Hockers answer.  
A Diocesan or Provincial.   primum in suo genere, that Pontifitians and Jesuits have bootelessely wrestled for a long time; but I leave him & them of that judgement to Mr. hooker's answer; only I affirm by all this, that there can be no such thing as National Churches, Diocesan or Provincial; And must we say more to satisfy curiosity? 
Church is a totum integrum.  then this (the totum is Integrum) the whole Church Catholic is entirely to be taken distinct by itself, though made up of the Congregational members. As a man's body that is made up of eye, ear, mouth, hands, feet, and so of all the members from head to foot; yet the body is not said to be all eye; 
Sim.  or all ear; or all hands, etc. but a body entire made up of all these. So a man is made up of soul and body, yet he cannot be said to be all soul, or all body, but an Integrum made up of both. So is the Church Universal made up of the particulars, yet cannot be said to be all this particular, or that particular; all of them before the Law, or under it, or all of Gospelers, or all Independent (so called) or Anabaptistical, 
Every member is a particular Church, is a totum too; but not Integrum.  or the like. No! But one made up of all. And yet I must say that every member of this whole, (as every member of our body) is a whole in itself, and limited at the joint, and so can't usurp another's place; every Congregregational Church is a whole Church, and entire in itself; and one member is distinguished from another by limits set; so that although we say (with Aims in's Med. lib. 1. c. 32) particulares Congregationes sunt partes similares Ecclesiae Catholicae, 
Ames.  that particular Churches are essential parts to make up the whole Entire, and have of that in them which will make up the whole, and yet we say, 
So particular Churches ●●ue Churches.  such particular Churches are in themselves whole and entire from all others▪ having matter and form, and power and privileges, the Keys and Ordinances within themselves entirely and distinctly from any others. But thus far for the name and nature of the Church which is here handled, and handed forth.  
The next thing that I offer (before I conclude) is the consideration 2 near alliance and agreement (which is obvious to every discerning eye) between the Presbyterians and Papists in their Discipline and order. But before I go further, 
A humble Presbytery we close with;  I give this caution, that when I speak of the Presbytery, I be understood of it, as it now stands with them of that judgement, and not as it stands in the Word of God; for in this later sense we allow of Presbytery, and say it is in the Congregational way, according to the Word of God: This gives no allowance of that Lordly high Prelatical Presbytery that the Presbyterians now tug for tooth and nail; 
But not with a Lordly proud Prelatical Presbytery.  and which we speak of; and if they should enjoy it, what a goodly bit those biters would have of it, I leave it to themselves to be their own Judges; Will they promise but impartially and pensively to contemplate what familiar acquaintance and friendship their Discipline and the Popes have one with another; and without anger (for love's sake) let them weigh wisely how close they set their feet together, and embrace each other (and I wish I might say it was only through mistake) How near they are akin, or How like they look, the Daughter resembling the Mother; I shall rough-draw before your eyes, though in dead colours (at the first) Yet so far as will sufficiently deliveate a near resemblance between them in as many parts as I can, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  at this instantanous present time, place before you, as the head, 
How it agrees with Popery.  body, eyes, mouth, hands and feet, yea and spirit of this Image which must fall. But let not men be angry with me, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boil out into a foam against me, 
Dr. Homes.  for as Dr. Homes says, I do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2.14. walk with my right foot in the way of the Gospel, and the Lord now knows it is love to the Truth as it is in Jesus, brings me to this business with a spirit, in the which I hope I shall appear more zealous than Zoilus, and rather an Irenaeus then Cassander, and when I meet a Critic, I hope to prove a Christian, and part in peace; but however if I must pledge Christ out of his own cup (for this his own cause) if I know my heart I am content though they give me gall and vinegar, for I had rather suffer then sin; and so I set forward— and out of their own books shall show you how they agree; for I cannot but bear testimony with precious Mr. Hooker, 

Survey of Discipline, part 1. ch. 15.  
The Presbyterians need Popery to prop them.   who is of the same mind with me, and manifests it to the world; his words are, In my retired meditations I could not but observe a secret kind of divine dispensation, that the Presbyterian way must need the help of Popery, not only as a pillar, by which it must be under propped, but as a foundation or head-corner stone, upon which their whole building must rest and be erected; thus saith this worthy Champion but a little before his death; So that I shall neither be the first nor the last, that on good grounds do affirm their Presbytery and Popery to live one in the other, and that the Presbyterian way is maintained and kept by Popish points and principles; 
☞  and keeps up Popery alive in England, which cannot die as long as that lives, the which I shall easily demonstrate in their congruity together, whilst they dispute for the same things, hold the same points, profess the same principles, (I say not all) and are so a like in practices; but to instance in particulars.  
I. The Pontificians and Papists affirm the Church to be (aliam principalem, 
1. Vide Kerkerm. de Eccles. they agree in their account of Church in the general.  aliam minus principalem) principal, and less principal; The Church principally they call the Council of Cardinals, and Bishops, together: but the less Principal they say is the Body of the People, or Congregation of the rest together that are gathered under the Roman See, and acknowledge the Pope of for their head. Thus says Bellarmin. 1. lib. de Ecclesia. The Presbyterians profess this, (with the Papists) both in their judgements and practices, that the Synod, or National, Provincial particular Classes, is more than the (Church, viz.) the body of all the brethren and sisters; For they take upon them (as the Church-Principal) to set laws and to lay down rules and orders; and to make Directories, and the like for the Congregations, and Churches to be under; and they take upon them power of commanding, compelling, condemning, punishing, or the like, as the Church-Principall, (yet pretend themselves the Church Representative, and therefore they are called the Presbyterian Church, because made up of Presbyters and Elders as a Representative Body,) thus they say they are the Church primarily; and not the whole Body of Believers together, but they in a Classis, Synod, Council of Ministers, 
So Hudson, de Eccles. Catholica, etc.  and such like are the first Subject of the Keys; to open and shut, bind or lose, command or countermand, vide Rutherford right of Presbytery, lib. 2. p. 9, 10. to 14. which is all one with the Papists, and the same thing: So in this sense is it, 
We descent.  that Mr. Hudson sets the Catholic first, and then the congregational; But  
2. The Papists affirm that the Catholic Church is and hath been always visible (which is a general Controversy between them and us, as appears in willet's Synopsis Papismi, 
2. Presbyterians and Papists agree in their way of Church Catholic to be visible.  Q▪ 2. of the Church) they mean not any particular Congregational Church, but that the Universal Catholic Church is visible. Rhem. Annot. Mat. 25. Sect. 3. Bellarmin. lib. 3. cap. 12. ret. 7. Calvisius cap. de fide, &c Symbol. Artic. 18.  
The Presbyterians say the same, whither they all agree therein or no, I cannot say, but Mr. Rutherford for them, 
Mr. Rutherford▪  lib. 2. of his Right of Presbytery, & p. 291. & p. 293. & p. 304. & p. 311. calls the whole Catholic Church, visible, over over and over, and so p. 418. with divers others, so Mr. Hudson concerning the Essence and Unity of the Catholic Church, affirms that the Catholic Church is visible, 
Mr. Hudson says so far for them.  which he urges by several arguments, and Mr. Hooker answers him, most of them being the same which the Jesuits and Papists have formerly had full answer to by our judicious and learned Protestant Divines, 
They have the same arguments with the Jesuits.  as to instance in that argument of Mr. Hudson; If particular Churches be visible, than the Catholic Church is visible, But particular Churches are, etc. the very same argument in Bellarm. cap. 12. is answered by Dr. Willet, & in Boner. p. 1691. & Marci Antonii object. 6. answered by Martyr Smith, and this same argument Duraeus urged, which Dr. Whit. lib. 3. de Eccl. p. 110. answers and so Sadeel answers Turrian; and all our Protestant men tell them the ill consequence, yea absurdity of this argument, for that the particular members may be (as●ectabiles) visible, but not the whole, i e. as the totum aggregatum; besides for that the Catholic comprehends, 
We disagree from both.  all the Saints of all ages that ever were, are, and will be; that are in heaven, and that are not yet born; and can these be all visible here? Particular Churches are visible, Ergo, the Catholic; for shame my Masters better arguments saith Dr. Willet and Smith. 
Presbyterians hold what Martyrs witnessed against with their blood. Glover martyr.  The Controversy in this, is the same between the Presbyterians and us, that ever it was between the Papists and Protestants. For we with all (that were and are accounted) Orthodox and sound, do affirm the Church Catholic to be invisible, not to be beheld but by the eyes of Faith, Heb. 12.18, 23, 24. 1 King. 19.20. So says Mr. Glover martyr instancing in Eliahs' days. 
Bishop Farrar.  Fox, p. 1554. & 1712. and B. Farrar, which truth they sealed with their blood, and such another witness was Mr. Philpot who affirmed the Church to be visible and invisible, 
Philpot.  
Bradfard argues it▪  but the Universal Catholic Church to be invisible. Fox, p. 1824. col. 2. Mr. Bradford reasons it, Fox. p. 1613. col. 2. as Eve was of the same substance Adam was of, so is the Church of the same substance with Chris●. i. e flesh of his flesh, and bone of his bone, Ephes. 5.30. So therefore as Christ was known in the world, so is the Church (by faith), for Christ was not seen by the world, nor known by any external pomp, but by the Word of God, and Spirit of God: so the Church, Ecclesia Catholica non potest a quopiam impio, 
Dr. Whitaker.  imo, ne a quopiam pio videri, Whitak. de Eccles. q. 2. c. 2. p. 57 
Perkins.  How many hundred might I bring of this mind that are eminent of all ages. Mr. Perkins on Gal. 4.25. proves from that verse, 
●ulling●●.  that the Church Catholic is invisible. So Bullinger de Eccles. 5. Cath. Decad. 5. Serm 1. cum multis aliis, and so say we against the Presbyterians.  
3. The Papists assert a twofold Head or Ruler of the Church, viz. principale & ministeriale, 
3. Papists and Presbyterians agree in their account of the Head of the Church, vide Keckerman. de capite Ecclesiae.  the principal and supreme Head, they say is Christ; but the ministerial and subordinate head they account the Pope, (as Christ's vicar, etc.) So the Presbyterians have taken up the same distinction, which was first of all coined in the Pope's Conclave at Rome, see Rhemist. 1. Eccles. 22. vide Bartlet, chap. 1. p. 21. they do not deny but Christ is the Supreme Head over all; but they would make us believe, (about which I have had a share in the scuffle) that there is a secundary or subordinary head (under Christ) over the Church; which they account the Ministry and Classes. Herein they agree, but we agree with neither of them, being both fictious and fallacious phantasms, and the spawn of men's brain; 
We disagree from both. Bullinger.  but we affirm with all the eminent Protestants against the Papists and Jesuits, that there is no such distinction in Scripture (& doctores non sunt ductores) aut imperatores, says Bull. de Eccles. D. 5. Serm. 1. p. 354. Sed Pastores Ecclesiae, 
1. Gross errors of theirs of the head.  etc. and we say there is but one Head of the Church, and that Head is Christ. First, that there is but one Head, appears, Ephes. 1.22. Col. 1.18. & 2.19. Isa. 9.6, 7. Host 1.11. 
1. But one head.  Caput Ecclesiae tantum unum esse, necesse est, it is a rule in Divinity, for two heads to one body would make the body a monster, and hinder the function and action, 
Vide Keckerm.  or due execution of the members, yea though one head were placed under another; Etiam si unum caput non juxta aliud, 
Sim.  sed sub alio collocetur. Keckerm. lib. 3. de capite. Eccles. yea the body would be so much the more prodigious and monstrous to have two heads, and one placed under another, now that Church is a monster that hath more than one Head, which is elegantly expressed, Eph. 4.16. 
Paul Baines on Coloss. 2.19.  Thus holy Paul Baines saith on Col. 2.19. who did ever hear of any secondary or ministerial head on a natural body without deformity? now it is a natural body to which Christ compares his Church and himself as Head. 
Zanchy.  So Zanchy on Host 1.11. says God's Israel, i. e. his Church, hath but one Head, yea in Concil. Aquisgranens. lib. 2. c. 9 Ecclesiam cum capite suo Christo unam constet esse personam, the Church and Christ the Head thereof make but one Person, 
☞  so do not the Pope and Church, the Prelate and Church, the Presbyter and Church. Ergo; thus we affirm on Ephes. 4.5, 6. and but one head of the Church. And then 2. that Christ alone is that Head (without any other) Ephes 5.23. Col. 2.10.19. Jam. 4.12. Isa. 22.21, 22, 23. Zach. 6▪ 12, 13. and the Scriptures deny all Headship to any others, 
2. In that Christ alone is that Head.  1 Pet. 5.3. Psalm. 45.11. Mark. 10.42. Luk. 22.25. and the Apostles disclaimed it (as is proved in the 1. lib.) 2 Cor. 1. ult. and the Scripture never speaks of heads in the plural number, 
A second gross errors of theirs of the Head.  but only of one, that is Christ, who hath absolute command and authority over the Church, vide Zanch. de Eccles. cap. For to be an head argueth a pre-eminence, says John Patriarch of Antioch in appen. council. but no man hath any pre-eminence over the Church, nor Servant over his Mistress; therefore none but Christ can be head as having the pre-eminence, 
Sim.  and as the head is higher than the body, Col. 1.16. And besides none is appointed for it but Christ, Matth. 28.18. Joh. 5.22. Heb. 2.7, 8. nor can any other do the duty of an Head but Christ, who alone is qualified for it, as having the Spirit above measure, Joh. 3.34. and as being the fullness of the God head bodily, Col. 2.9. Joh. 1.16. The Head of the Church ought to be High Priest, King, and so Prophet, and anointed of God, and appointed by God, Psal. 45.6, 7. Heb. 1.8, 9 Now none but Christ is so; And the Head is that which gives virtue and power to all the members; which none but Christ can do, none else can give grace, or pour out the Spirit and put spiritual life into a man or woman; 
Perkins.  so that Mr. Perkins says in his Exposition of the Creed, speaking of the Church, that there is no such thing as a Ministerial Head, or a Deputy under Christ to Lord over the Church, but that it is a Satanical forgery knocked out on the Devil's Anvil; 
He can have no Vicar.  for the Headship of Christ is of that nature and quality that it can admit of no Deputy or Viceroy; seeing he must give commanding and quickening power. And besides oportet caput nosse sua membra, & ab iis agnosci, a very novice and Student in Divinity, knows that the head must know the members, and the members the head; now none but Christ can tell all the true members of the Body, as Perkins says on Judas, v. 1. such as is always present with them, as the Head is with the members, which none else can be; for Christ as Mediator, God and man, the Fullness of all power, spirit, grace, and goodness, is present and gives influence to his whole body, 
Presbyterians third error of theirs of the Head.  whether above or below, and lives with all his body in all places, which he could not do were he not both God and man; though Mr. Hudson with some of the Presbyterians run a ground grievously when they rashly assert Christ head as man, pag. 23. of his Book, which is abominable, Papistical, and an unsufferable error, and against this see Whitak. de Pont. Rom. 1.9. c. 3. arg. 3. and Beza in his Confessions, ch. 5. Antic 5. So Bullinger, de Vnit. Eccles. Dec. 5. Serm. 2. Christo caput est non quia homo, sed quia deus & homo, where they prove this headship to be too much for any man, and therefore Christ alone to be duly and truly qualified for it, as God and man, 
Christ cannot be Head but as God and Man.  who is with all his members every where, alias enim caput non esset, otherwise he could not be head of them. And besides the head is ex quo totum corpus Ecclesiae compactum & connexum per omnem juncturam, etc. is Christ because of him every member hath life, influence, dependence, and they are all by the several joints (viz. the Ordinances and laws of Christ) fitly set and compacted together, 
Zanch. de cap. Eccles.  Ephes. 4.16. & 2.21. and from him as the sole Head fitly joined together, 1 Joh. 1.3, 7. Who maketh increase of the body to the edifying of itself in love; and none but Christ can do thus. And furthermore the Head of the Church, debet esse perpetuum, 
Vide Kerkerm.  aught to be for ever, both in this life and in the life to come; now none but Christ is so, Dan. 4.34, 35. Isa. 9.6, 7. Thus and in many other respects I might show how Christ alone is head of his Church; as their light, life, wisdom, safety, 
☜  etc. but this point hath been abundantly handled before, lib. 1. ch. 13. only I add this further, that all famous eminent men in all ages, 
This Head witnessed by the blood of Martyrs.  whether Fathers (so called) or others are of our side; And the eminent Martyrs died with this truth in their mouths, see honest John hus, A●tic. 20. and Mr. Hooper, in his Examination. 3 Fox, p. 1507. and Mr. Rogers, 
Mr. Rogers. Mr. Hooper.  that eminent Proto-Martyr, saith Christ is only Head, p. 1486. who doth all in us all, which is the true property of the Head, and which is a thing none else can do, no not all the Bishops, etc. so say we not all the Classes or Presbyters alive, therefore down with this Popery. 
4. Presbyteri▪ and Papists agree in the matter of a Church.  And 4. they agree in what they make the matter of Christ's Church, Materia est Suprema, & Subjecta; Suprema, that is the Head, therein we have shown the agreement, but subjecta materia is the matter we mean here, and are the members of the Church; And in this the Presbyterians and Papists are too nigh one another. The Papists say all belong to the Church that make a profession of Christ, Bellarm. lib. 3. de Eccles. cap. 7. Rhemist. annot. in Joh. 15 Sect. 1. this is a general controversy between Papists and Protestants, and so it is between Presbyterians and us, 
Rutherford, Bayly, Answered by Cotton, Hooker.  as appears by Mr. Rutherford, and Mr. Bayly, etc. see ch. 5. lib. 1. Mr. Rutherford and Bayly answered by Mr. Cotton, in his Holiness of Church-members, and Mr. Rutherford answered by Mr. Hooker in his Survey, lib. 1. c. 2. whilst Mr. Rutherford says, the reprobates and wicked are not simply forbidden, but they may be members of the Church, lib. 1. p. 116. & lib. 2. p. 25. he says that bare profession makes him a member of the Church, so that the Papists and they agree, and the very same arguments which the Papists bring as you may see in Synopsis Papismi, 1. Q. & Bellarm. c. 7. lib. 3. etc. the same the Presbyterians bring of the first general controversy, as you may see in Mr. Rutherford, lib. 2. pag. 240.251. and Mr. Bayley above mentioned, which I have answered in ch. 5. lib. 1. and so Mr. Hooker, and Mr. Cotton hath at large, and they have saved me the more labour. 
We disagree from them both  But we disagree from them in that we affirm true members of the Church are only such as are visible Saints, i. e. that appear to us so to be, which is sufficiently proved in this Treatise, both in the 1 & 2 book. Illa columba, unica, pudica, casta, sponsa, non intelligitur nisi bonis, justis, sanctis, says Augustin, The Dove, etc. i. e. the Spouse, the Church is understood of those that are faithful righteous, and holy, therefore it is not true to say wicked ones, 
This fit matter witnessed too by the blood of the Martyrs.  etc. so they have but a profession are true members of the Church. This is witnessed by the blood of martyrs too; for one of the Articles against John hus, when he was condemned in the Council of Constance was this assertion of his, that the Church are the number of the faithful, and none else are true members, Fox 610. Artic. 8. So Richard Feurus, a French Martyr, affirmed that the Congregation of Christ consisted in Saints called, 
John Husse▪ R. Feurus. Ridley. Latimer.  and such as seem to be elected ones, Fox, p. 912. col. 1. For this truth, eminent Ridly and Latimer, laid their lives at stake, (as well as for other things) Fox, 1562. col. whilst they affirmed the Church of Christ to be made up of living stones, such as are so inward and in heart, and not that it is enough to be so in name and profession, Repons. ad Artic. Antonii, 7. Wherefore knock down this Popish tenet too, which is guilty of the precious blood of blessed Martyrs. But  
5. Papists and Presbyterians are too much akin too against the true form of the Church of Christ; 
5. They agree in abusing us for separating from Antichrist.  yea both parts of the Form, viz. segregation and aggregation, as is ch. 6. lib. 1. or calling out and then in, out of Babylon into Zion.  
I. Out of Babylon, 
Expos.  Rev. 18.4. 2 Cor. 6.16, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; separate, (as such who are select) and depart out of the midst of them, Act. 19.8, 9 For this the Papists account Protestants to be Heretics and Schismatics, Bellarm: de Eccles. cap. 9 & 10. lib. 4. saying, they are fallen away from the Church, So do the Presbyterians succeed them in the same language and invective against us; saying that we are Schismatics, Heretics, 
Prins 12. question. 7. quest. and 11. quest.  Separatists, and the like, and that we have fallen from the Church, meaning a declining from their Antichristian discipline and orders; and saying, that we separate from the true Church of England, etc. now this is ex falso supposito, false, for they cannot prove, 
☜  (nor any alive) a National Church of Gospel institution; and till that be done we dare boldly recriminate, and can easily demonstrate them to be but in Babylon; but whereas they object our gathering Churches, is not out of Infidels, but of men already converted, and so it is without warrant or example of the Word, and is a gathering Churches out of Churches: Grant it were so, 
Vide Mr. Burtons' vindication, pag. 27.  did not John Baptist, Christ himself, yea and after him his Apostles? did not all of them go about and gather Christian Churches out of the Jewish Church? particular Churches out of national; 
☞  and may we not call out of Babylon? and gather out from Antichristian Churches then? Yes, doubtless, without the guilt of Schism, Heresy, or the like; unless it be from the sentence of such as Tertullus, who was the Jews Advocate against Paul, Act. 25.5. and charged him for a pestilent fellow, a mover of sedition, etc. yea a heretic, vers. 14. etc. and so do the Presbyterians (we thank them) deal with us, and so do their advocates and Attorneys. 
☞  But we shall answer them as the Protestant's did the Papists, vide Zanchy in Hosea, 2.8, 9 
We disagree from both with the Protestants. Zanchy.  Nos rediimus ad priorem maritum, desertis fornicatoribus, i. e. idolis, & deserta etiam lena, i. e. Ecclesia eorum, etc. This is a commendable, and a commanded separation, to go out of false ways and worship, and to return to our first husband again, to do the duty of a good wife, to leave that lustful Bawd and beast, with all her Idol-worship and humane invention, and to disclaim those Popish Babylonian garments, and golden wedges, which false worshippers serve for (panis & vinum, lana & linum,) the tithes, and fatlings of the flocks: and now to return and cleave close to our first husband, 
☞  viz. Christ, as the Churches found him to be to them in primitive times (at first) that so we may find him in love and presence with us; Oh this is a sweet and happy separation! so shall blessings be upon their heads, Deut. 33.16. else judgements, Hosea, 7.8. But for the second part,  

Zanch. 1. lib. 1. ch 40. Keckerm. de Eccles.  2. In, into Zion, a visible aggregation or gathering together into one Body, which makes up the Form, as ch. 7. lib. 1. Forma Ecclesiae est unio, this oneness is twofold, 1. of the members with the head, 
Sim.  
☞  and 2. one with another; As the Commonwealth is form from the peace and tranquillity which the Subjects have by union with the Governnours, and then by their union one with another. The union of the members with (the Head) Christ is 1 Joh. 1.3.7. a communion with Christ, 
Saint's oneness with Christ their head threefold.  whereby every member receives influence and virtue from Christ (the head) Heb. 2.17. This union is threefold, either of his substance, or office, or influence.  
1. The Saints (his members) are in union with Christ their Head in substance, in himself: 
1. Union with the substance.  Ex convenientia essentiae, & identitate carnis Christi cum nostra, etc. whence all communion flows between Christ and them; therefore it is necessary this Head be both God and man, and it behoved him to be like unto us, Heb. 2. for all our comforts come from him as God, through him as man. 
* Against that wicked Arianism of John Bidle.   
2. Furthermore, the members (Saints) have union with Christ their Head in his offices of King, 
2. Union with him in his offices.  Priest and Prophet, (quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whence they are all called Kings, and called Priests, and called Prophets, by participation of these threefold gifts of Christ, 
All Saints are 1. Priests.  or of Christ in these threefold offices▪ and also by a certain semblance and analogy, for they as Priests offer themselves to God, Rom. 12.1. as living sacrifices, mortifying and slaying the flesh, binding it to the Altar, and offering the calves of their lips, and the like, 1 Pet. 2.9. all this by virtue from Christ; 
2. Prophets.  and so they are Prophets, to teach, instruct, comfort, confess Christ before the world, and the like; being enabled by union with the Head Christ, 
Vrsin.  thus saith Vrsin in's Catech. Q. 32. & 3. As Kings, they rule over their lusts, 
3. Kings.  and reign over their own flesh, and by faith overcome the world, Joh. 16.33. 1 Joh. 5.4 and all this by virtue of Union with Christ their Head, Mat. 19.18. 1 Cor. 6.2. But then,  
3. The members have union with Christ their Head in his virtues and excellencies, 
3 Union with him in his excellencies.  and spiritual properties of righteousness and holiness, light and love, and whatsoever is excellent in life or grace, Joh. 15.5.7. And in all these are the Saints (the members) in Union with Christ (their Head); which Union can't be in false Churches, that have other lords to reign over them, 
Which can't be in false Churches.  or between the members of such heads of brass or iron, as the Papists and Presbyterians strike out for together; but they both fall short of, and fall out with us for, this form.  

Oneness one with another from Christ the Head.  2. Union of members one with another, (which depends upon the union of the members with the Head Christ) as before. Now this Union consists not then in the Form, or outward ceremonies or rites, but in the Spirit (quo cum capite & inter se membra omnia uniuntur) now although they are not all one in some forms, yet being all one in spirit, every member by one and the same spirit, 1 Cor. 12.4, 5, 6, etc. distributes and dispenses according to his divers gifts (suavissima Symmetria) in a most sweet and orderly symmetry and decorum, to serve the head, to serve one another, and to serve the whole. Now although we grant that the Presbyterians have a form (yet not this form of the Church) and so have the Papists, Bellarm. cap. 9 a form like this, but (simile non est idem) not the same. 
Sim.  For as a dead carcase that wears the garment of a living man is not a living man, though he look never so like him: so the false Church though they are in union and love, and linked together, and ever so alike the form of a true Church of Christ; yet they are not the true Churches. It is one mark which the Papist makes of his Romish Harlot, 
Difference betwixt form of false and true Churches.  for the true Spouse, viz. their unity; vide Synopsis Papismi 2. Controu. Q. 3. Now know that their form consists in uniformity, but ours in unanimity; so the Presbyterians in their unity of the form, but we say it is to be in the unity of the Spirit. 
Martyrs against form of Presbyter. and Papists.  For as Mr. Bradford said (Fox p. 1622. col. 1.) the Idolatrous Israelites were one in their sinful way, and might have pretended to uniformity, were that the argument of a true Church or worship. (See Latimer epist. ad Dr. Bainton. 
Our form is in the unity of the Spirit. ) So Roger Holland: Fox 20●0. col. 2. What is the unity of the Antichristian Church but idolatry? 
Bradford.  suspicion? tradition? commandments of men? and to persecute the poor people of God, that can't in conscience be one with them? 
Holland.  And to this we subscribe, and shall say with Helvetia Harm. sect. 10. p. 306 chap. 17. the Church is a company of faithful, 
Helvetia.  gathered out of the world, separated from false worships, and in communion together, 
Bohemia.  by one spirit. And Bohemia, ch. 8. Harm. 316. that whosoever hath not the Spirit of faith and true love, is but a dead member, 
Auspurg.  and with Auspurg. Harm. sect. 10. p. 320. that says true unity is not to agree on traditions or such doctrines; but all to agree in the doctrine of the Gospel and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one, and the members all one, and agree in one, though there be diversity of rites, and thereupon they may differ, 
☜  yet they are one in faith, and in the Spirit. O that all our Churches would mind this more, and the Antichristian form (of fleshly and outward rites and forms) less.  
6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house, 
6. In the foundation of the Church.  being both sandy; for see the Papists they will have Peter the Foundation of the Church, and so the Pope as his Successor: but since this hath been (to use Mr. hooker's own words) hissed out of doors, and cast to the dunghill, arises another Doctrine, which is it that the Presbyterians hold, viz. that the profession (as Mr. Hudson hath it) of Christ is the foundation, or confession of faith, as many of them have disputed it with me, & vide Trap in Mat. 16.18. But we differing from both, deny the Doctrines of both, 
Trap. Mat. 16. we disagree from both.  and do with the Apostle disclaim all other foundations (whither persons or confessions) but Christ Jesus, 1 Cor. 3.11. which is a rock and will hold; chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv. Q. 1. 
Ch. 14▪ lib. 1.   
7. Presbyterians and Papists are too nigh one another, in laying their foundation by persecution, 
7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ.  both with carrying on their discipline, and branding such as differ from them for Heretics, Schismatics, factious and seditious spirits, persons not fit to live, and of late, some three years since, would needs have a Petition (the Presbyterians were so bitter) against all that would not be Presbyterians, i e. really or dissemblingly so) that they might have no indulgence (which is their own language); so that the Presbyterian would hear of no other thing, but tyranny and cruelty to the Independent, or indifferent brother (non sequens ecclesiam sed persequens) Now we declare against them both, 
We declare against both.  whilst we affirm the Word and Spirit the weapons of our warfare (in chap. 2. of this Book) and say (merely for judgement) no man must be so persecuted, Tit. 3.10. 2 Tim. 2.25.26. but with all gentleness and meekness instruct ●pposers, if God peradventure will give them repentance to acknowledge the truth. Wherefore the Lord will pour his vial on that bloody Antichristian spirit of persecution and Popery, yet among us!  

8. They agree in the subject of the Keys.  8. The Presbyterians and Papists agree about the subject of the keys, i. e. power of opening and shutting, Mat. 16.18, 20. which power the Papists say is the Prelates, Rhemist. 1 Cor. 5. sect. 2. Bellarm. lib. 1. de clericis, cap. 7. and as the Jesuits apply it to their Clergy, whence they have their name Clergy, or Key-bearers. So the Presbyterians do to their Classes; see but Mr. rutherford's ninth Argument for a Presbyterial Church, 
Rutherford.  taken out of Mat. 16. That is the Church (saith he) to whom the keys are given, but the keys were given only to a classical Church there. And furthermore, lib. 2. p. 9 he saith, the keys were given to Peter, as representing the church-guide, viz. officers Ministers, as the first subject of the keys, which is the same in nature with the Jesuits and Papists, & not a pin to choose between them. Of this judgement, Vindiciae clavium proves the Presbyterians too. So the Jus divinum regim. eccles. p. 108, 109. 
We differ from both.  But we differing from both do affirm the Church of Christ, the congregation of believers to be the first subject of the keys, 
Mr. Parker. The Parisian School. Cotton. Aug.  which Mr. Parker, and the Parisian School grants, which Cotton in his keys, p. 40, 41, 42, 43, 44. sufficiently proves: so Philip's answer to Lamb, p. 150. and Augustine on Mat. 16. says Peter received the keys not in his own name, but in the Churches, and Christ gave the Churches the keys as the first subject, 
☞  so the Church in Peter received the keys, for all the Church is built on a rock, 
Tract. in Johan. 124. Fulke. Brute.  ejusdem est instituere & destituere. So saith Fulk on 1 Cor. 5. sect. 3. against the Rhemists. So says Walter Brute who lived in Richard the second's day's out of Joh. 20. 2●. argues thus (in Fox, p. 492.) To whom the Holy Ghost is given, to them is given the keys, or power of binding and losing; but to the whole Church of believers is the Holy Ghost given. So saith the Bohemians Confess. Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. 
Bohemians.  Wherefore throw down this Popery (for shame sirs) which makes Prelates or Classes the first subject of the keys.  
9 The Presbyterians agree with the Papists about Assemblies and Synods or the like; several ways, 
9 They agree▪ in the Counsels,  in all which we descent from them both.  
1. Concerning the necessity of them; 
1 As necessary. Vide Mr. Ruthe●ford. Mr. Pri●ns, Mr. Bailie's Dissuasion. 12. Q. and Independents examined. We disagree. Whittak.  the Papists say there is a necessity of them, and they can't be without counsels. Bellarm. de council. lib. 1. cap▪ 11. the Presbyterians also plead for a necessity of Synods, and assemblies, out of Act. 15. Whilst we assert no necessity, but an usefulness of them; orderly called together, having a consultative power, and being a wholesome means to prevent evils, and provide good for the Church, as the Protestant's answered the Papists; so Whittaker de Concil. p. 23. says they are not necessary.  
2. Concerning the calling; 
2. They agree in their call. We descent from them and others in the formale.  the Papists will have them called by the Pope, Bellarm. lib. 1. de council. cap 12. Presbyterians by the Civil powers, Princes and Magistrates; but we descent from both of them (and others too) when we assert it to be properly the Church's power to call and convent Synods or Assemblies, as Dell saith in's Way of peace, p. 77. The world can't call Counsels of the Church, no more than the Church can call the Counsels of the world being distinct from each; but all the Churches, Synods, or Assemblies must have their power and authority from the Church; who hath power to call out, and to call in, at their occasion: but of this in the next Book which is to come of the totum organicum.  
3. Concerning the persons, 
3. They both agree in the persons tha● gives the materiale.  the Council or Synod must consist of; the Papists say, the Prelates only must have the deciding and determinating voice; although they grant others, Priests and learned ones may discuss and consult. So Eckius loc. de council. Bellarm. de council. lib. 1. cap. 14.  
The Presbyterians also say the Clergy have the right of deciding and determining; and that the Synod consists of such persons as are sent for and appointed or nominated by the supreme Magistrate, 

Vide Rutherford and Mr. hooker's answer 〈◊〉 Synod in's Survey p. 4. ch. 3.  
We descent.   but we descent from both in this, for that we affirm with Parker de polit. eccles lib. 3. c 8. the persons that are fitted for the work are to be appointed, nominated, and impowered by the Church without the Popish distinction of Laity and Clergy, (for that in Act. 15. it consisted of brethren as well as elders, (so Mr. Dell in's Way of peace, p. 82, 84. declares at large) and that they be chosen out of the Churches, 
☞  and not out of the world or parishes; and that without respect of persons, 
Parker. Mr. Dell.  every brother (as well Laymen (so called) as Clergy) must have a like liberty to confer, consult, and to conclude, (aequali auxilio & consilio) In this we agree with the Protestants against the Papists (Synop. Papism. 3. contr. Q. 3.) who say our opinion is grounded upon truth and Scripture, in that we say not only Bishops but Pastors, not only them but Laymen ought to have concluding voices in Council; and that rather the discussing pertaineth to the learned Divines, and the concluding to the whole, Tit. 3.13. So Zenas the Lawyer was in Fellow-commission with Apollo's the Preacher. Act. 15.22. And Augustine saith, 
Austin.  that seeing the judicial power of the keys is committed to the whole Church, therefore all sorts ought to be entertained in Counsels. 
Nilus.  Thus Nilus, lib. 2. the primate. says, for the Greek Churches, (speaking of their Acts and Counsels) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Gr. Church. Former assemblies Antichristian and lawful.  they made a common inquiry for the consent of all sorts in matters common and belonging to all. But I purpose to speak fully to this in the next Book, wherein we shall (I doubt not but) demonstrate easily to all men; that our Assemblies, and Synods hitherto have done more hurt than good; and have usurped their authority, which have been called by Pope, or Civil powers, and acted for them, and have consisted altogether of Clergy, setting rules, laws, and directions for the Church, 
Nazianzen.  etc. We may affirm with honest, Nazianzen that he never saw good end of such Counsels; and that he resolved never to came at them more.  
4. They agree in the authority of them. For the Papists say, 
4. Agree in the authority of Synods.  that Counsels may determine by their own absolute authority; and have a decretal power, Bell. lib. 2. the council. cap. 12. which all men are bound up unto. And the Presbyterians say, that Synods have a protestatem juridicam to decree, determine, give their sense or sentence, which is binding. And Mr. Rutherford p. 210, 212. argues for it hotly, that the Assemblies decrees lay a tye and bond upon the Churches, p. 212. and his arguments from that Assembly in Act. 15. are the same which that Jesuit Bel●armine brings, the council 118. and are answered by the Protestant Divines long since; and of late by Mr. Hooker in's Survey, 
We descent from both.  part. 4. ch. 1. and by Mr. Cotton, Mr. Bartlet ch. 2. with many others. And eminent Whittaker de council. p. 19 tells us plainly that they have no power of framing rules, orders, or articles to bind the conscience: whilst we say the Apostles themselves did not determine any thing without the Word of God; for James alleged Scripture; and all that any Synods can do is by the Word of God to set down and dogmatise their judgements; 
Vide Hooker on Synods.  but they have no power at all to impose Canons or conclusions upon the Churches. For as honest old Latimer answered Bishop White (Fox p. 1762.) they were not to judge as they thought in themselves, but secundum legem dei, as it was in the Word, 
Latimer.  And this the Protestants bear witness against the Jesuits and Papists, Synops. papis. 3. Contr. Q. 7. as we do against the Presbyterians. 
Dr. Willet.   
But besides all this wherein they agree; I might insist on more particulars (but that I should be too large) under this 9th head; wherein they are too nigh one another; 
5. They agree.  as in that they have (they say) power infligendi censuras, 
We descent.  of condemning, punishing, censuring, or the like, which we deny even from the Presbyterians own grant, viz. that the power of a Synod is accumulative, but not privative, now it would be privative to take this power from the Church; as to excommunicate, censure, or the like. Sed jud●cium conciliorum est suasionis non coactionis. 
☜  Besides they are too like one another, in urging all to bel●eve, and by a blind obedience to submit to the Decrees of Synods, 
They agree.  (as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infallible breathe of the spirit) as most certain and sound: to which Whittaker answered, the concil. p 262, 263. and says the very ultimate determination and judgement of a Synod may be false p. 231. and that those decrees or determinations of theirs may and must be questioned p. 283. again; 
We descent.  and examined by the Word as the 〈◊〉 did Act 17.11. Search the Scriptures whether those th●ngs were so or no, 
Whittaker.  that the Apostles said: and we say with that p●oto-martyr of Mary's days, Mr Rogers, in Fox p. 1487. who affirmed that a poor simple Layman, (call him Cobbler, 
☞  Tinker, or what you will) that brings the Word of God with him, 
Roger's Proto-martyr. Luth●r.  is more to be credited, and obeyed then the whole Council gathered together and determining on their own beads▪ whose Canons Luther calls but hay and stu●ble, wh●ch is to be burnt up. ●ut to the last consideration (as concerning discipline) wherein they agree and are one, (to mention no more now.)  

10. They agree in giving too much power to officers and Ministers.  10. About officers, Ministers or the like; as the Papists give the right and power of judgement to the Pope and Prelates, Bellarm. cap. 19 the council. so the Presbyterians to the Officers and Ministers, Rutherford, p. 201. but although the Clergy men have usurped it to themselves solely and alone for many years together; 
We descent.  and assumed the right and power of judging, whether judging of Doctrines, persons, opinions, or the like▪ excluding ordinary Christians, so that they could confidently declare against others, and pronounce others Heretics, Sectaries, or the like; but none them, though they were so; yet we say, that this power is given to the Church, to take heed of false Prophets, so Mat. 10.7. 1 Cor. 14. to try doctrines and persons, Rev. 2.2. and to judge as Mr. Dell in's Way of peace hath it clearly, 
Mr. Dell.  p. 85, 86. and that the Church hath power to judge of her Ministers, not the Ministers of the Church. Wherefore with unfeigned ejaculations for the fall of this Babylon, and the overthrow of these Popish tenets, I leave them to agreed together (if they will not be wise and face about to Zion, 
☞  and join together against the beast and the whore, and trample under these Babylonish garments (whereby such Citizens are eminently and evidently known) but I must tell them, that partaking of her sins, they will partake of her plagues; without a coming out from her, i. e. her false ways, worship, and discipline, 
Rev. 18.  whilst the Lord will give his Zion-citizens victory over the beast, and over his image, and over his mark▪ and over the number of his name; 
Rev. 15.2, 3.  holding the harps of God in their hands, singing the song of Moses and the Lamb. but thus much for their alikenesse in discipline. 
They agree also in Doctrines.  They agree also in doctrine in many points, which I cannot orderly or properly in this place present to view; only in some few for our purpose, with relation to ordinances and duties, that I shall offer to any serious eye. As,  
1. Concerning the Scriptures, the Papists to keep off people from reading them, 
1. About the Scriptures.  find fault continually with the vulgar translation: Rhem. praefat. sect. 6. and they say the Church by her authority makes them authentic, so Echius enchirid. loc. de authorit. eccles. Pigghius lib. 1. de Hierarch. Stapleton, lib. 9 doc. princip. cap. 1. So Canus, Bellarmine, etc. and they affirm the Scriptures to be most hard, difficult and obscure, Bell. de verbo dei lib. 3. c. 1. So saith Petrus a Soto, and Lindanus; and further they affirm the Scriptures in their true sense are, as they are expounded by Fathers, Prelates, Counsels, and so to be believed; and that we must have recourse to them for answer and satisfaction, Rhem. praef. sect. 18. Bell. l. 3. de. scrip. cap. 3. and they say Scriptures are not absolutely necessary. So Petrus a Soto, & Tilmam. de verbo dei. error. 17. Bell. de verbo dei lib. 4. cap. 4. arg. 1. but besides them other things (as traditions) are necessary. Bell. cap. 3, 4. So Andradius ex Tilmam. de verb. error. 
The manifold Popish sooty errors raised again by Prelates and Presbyterians.  2. Now under this Doctrine of theirs are several gross errors, which our Protestant Divines of old, yea in all ages some or other have impugned and engaged against most of these errors, if not all, implicitly and obscurely, if not plainly and clearly; are come up again under another cloak. And not only the Prelates of late, but some of the Presbyterians (even now) are too rigid and resolute to keep off poor people from the Scriptures; fearing thereby that they would soon excel their teachers, and take their Pulpits from them. For how fearful a thing it is to them of that judgement, to see such in Pulpits as have not had hands laid upon them, is obvious to every eye, O how they screech out for fear! See this in that frothy nameless Pamphlet of a lying Libeler (and scandalous Philocompos, that is much cried up by that party for his voluble tongue) It is entitled, a Taste of the Doctrine of the newly erected exercise at Tho. Apostles, in page 2. he says, your setting up men of private places and particular callings, whose education and want of intention to the work of the Ministry, must needs bespeak want of qualification, whilst they unacquainted with the original of the Scriptures (which are emphatical) must needs see dark & obscure places, but by the light of our translation, which is but a dim and thick medium, etc. Their frequent manner is to fright people from the Scriptures by telling them they want the original, and so stave them with this Popish trick. Others of them have affirmed that their Classes, Synods, or such like should deliver the authentic sense of the Scriptures, and add their authority thereto, in which others should rest satisfied; and they would have all to believe the Scriptures according to the interpretation of those whom they account orthodox, Fathers, Commentators, or the like (and not others) and look out for no further. About which I have been in the lists with many, and that it is not simply necessary to read them, hear them, know them, or the like, so they do but hear and believe what the Ministers tell them, what need they more? and that other things besides what are in the Scriptures are necessary; and pretending the difficulty and danger of meddling with hard places of Scriptures, they telling them they are obscure and not to be ventured on, as the Revelation and the like, keep off many poor souls, who stand (in ignorance) at a distance from them, and as Exod. 20.18. the people removed from the mount, 
We descent from them both.  and stood afar off, being afraid: so do they that are so terrified by these thunderings that they hear. But we do descent from them both, in these things; whilst we assent to the Protestants of old, that the vulgar translation of Scriptures is necessary, and sufficient (in matters of faith) for knowledge, 
Lambert.  which Lambert argues for (Fox. p. 1116. col. 1.) and chrysostom, 
Chrys●me. Hierome. Meth●dius. Nelphilas Theodoret.  for when he calls all people to study the Scriptures in their own language, Homil. 9 epist. ad Coloss. and therefore he himself translated the Bible into the Armenian tongue. Hierome into the Dalmatick. Methodius into the Sclavonian, Nelphilas into the Gothick: yea says Theodoret Serm. 5. de Graecor. affect. for this end were Conversi erant libri Hebraici in omnes linguas, were the Hebrew turned into all languages, that every one might search the Scriptures, Joh. 5. ●9. though they understand not the original. We also say, we believe not Scriptures authentic, because men, Counsels, Synods tell us so, but because the Spirit tells us so; and 'tis the Spirit must add his authority to the Scriptures, and tell us they be true, and interpret them to us, and lead us into the genuine sense and sound truths of them, without which all the Exposition of Fathers or writers in the world should not satisfy us; And we say further that we should sin against our consciences, 
☜  to sit down content with the Exposition of others (counted ever so orthodox) without seeking further and fuller. For the way of the righteous shineth more and more to the perfect day, Prov. 4.18. Et veniente perfecto evacuatur imperfectum, 1 Cor. 13.10. Now every man is bound to believe the Scriptures (as Fulk saith 2 Gal. 6 and Whit. Quest. 3. cap. 1. de Scriptures) without the approbation of the Church, 
Mr. Tulk. Whittaker.  Synod, or Council to declare them; neither do we believe them because men say it is so, but because the Spirit saith it is so, who is the judge and witness; 1 Joh. 5.7. to testify of Christ, Joh. 15.16. to reveal the deep things of God, 1 Cor. 2.10, 12. Esay 1.7. to teach the faithful, Joh. 19.26. I remember Dr. Whit. hath an argument for this, 
The Spirit of God is the only Orthodox Expositor.  thus, That only hath the power to give the sense of the Scriptures which doth beget in us faith; but the Spirit only by the Scriptures is able to beget in us faith, Rom. 10.17. Ergo, the Spirit of God is to be our interpreter of the Scriptures: wherefore if Pope, Prelates, Synods, Classes, Father, Presbyter, or any other give us the sense of Scripture, and that thence our faith ariseth of the Scripture understood; 
Arguments.  why then our faith must needs be built upon that Popes, Prelates, Synods, Classes, Fathers, or Presbyters sense. And another argument the Protestants fetch against the Papists, which serves us, is, that the Scriptures cannot be interpreted but by the same Spirit wherewith they were written, 1 Cor. 2.11. For who knoweth the mind of God save the Spirit of God? And 1 Joh. 2.27. You have the anointing, and you need not that any man teach you, etc. because as Augustine saith, Magister est omnium qui habitat in nobis omnibus, etc. We are all fellow-scholars (says he) we are not your teacher, 
Austi●.  but he is teacher and master of us all who dwelleth in us all, etc.  
We further affirm with the former Protestants, that the Scriptures are necessary to be known by all the people of God; the reading, hearing, and understanding of them begetting faith; and that it is not enough to hear the Minister preach, for the Bereans searched the Scriptures, Act. 17.11. Joh. 5.39. 2 Tim. 3.15.17. Whereas some say, it is enough to have what the Minister or Presbyter gives; it puts me in mind of Mr. Bradford's answer to one Willerton (Fox 1612.) who told him that people ought to learn at the Priest's hands, 
Bradford  
☞  Ay! (saith he) why then (saith he) you will learn the people to prefer a Barrabas before Christ, and to crucify Christ, for so the people learned it of the Priests.  
Moreover we declare that all things necessary to the esse & bene esse of a soul, are expressed in the Scriptures, or included in them, and concluded out of them; whether concerning faith or life; and that nothing absolutely necessary is to be found besides the Scriptures, Joh. 20.31. 2. Tim. 3 16. whether for teaching, improving, correcting, or instructing. So that we overthrew the necessity of all traditions, rites, forms, or the like here, whether praeter or contra Scriptura. For as Augustin hath it, qui praetergreditur fidei regulam, 
Austin Witnessed by the blood of Martyrs. Dr. Taylor. Bradford. Hawks.  (i. e. Scripturam) non incedit in via, sed recedit a via, He that goeth beside the Scriptures, goes not in but from the way: this truth hath been attested and sealed to by the blood of many Martyrs, Dr. Taylor, Fox. p. 1522. col. 2. Holy Bradford, 1626. col. 1. and that valiant soldier of Christ, and stout Champion Mr. Hawkes Martyr, p. 1586. col. 2. saith, Is not the Scripture sufficient for my salvation? yea, says one of Bonner's Chaplains, but not for your instruction. Ah! saith he, than God send me the salvation and you the instruction. 
Caution.  Now let us not be mistaken, though we say all necessary is in the Scriptures, yet we deny not but there may be some use (for order's sake) of rites and forms; but not to be forced, knowing nothing necessary to salvation that is not in the Scripture, Deut. 12.32. Rev. 22.18. Mat. 15.3. Act. 20.27. & 26.22. seeing the Scriptures are the rule and measure of faith, they must not come short of the measured, (viz. faith) for all things necessary to faith must needs be contained therein. But, 
☜   
Lastly, the Scriptures are not so obscure, and dark, or undiscoverable as they would insinuate and urge upon poor people. For as Prosper saith, Parvuli, magni, fortes, 
Prosper.  infirmi, habent in Scriptures unde alantur & satientur, 
No age so young, no wit so small, which Scripture doth not fit,  
There's milk for babes, and yet withal, there's meat for stronger wit.   
So Prov. 9.35. yea the Revelation, chap. 5.5. is a Book opened, 
Austin.  and as Augustine hath it De doctrine. Christian. lib. 2. c. 9 In iis quae aperte in Scriptures posita sunt, inveniuntur ea omnia quae fidem continent moresque vivendi: in plain and easy places of Scripture, all things necessary to faith and manners are manifest. 
Council of Tolet.  Nay the Council of Toletan. 5. c. 16. decreed the Apocalypse to be preached by every Minister from Easter to Whit-suntide; so that they strictly enjoining it, accounted not this book of Revelation, it seems, so hard as men would persuade us to in our days; whereby they forbear to read, preach, or expound it; but if it be hid, 
The Book of Revel. sent to the Church.  it is hid to them that are lost, 2 Cor. 4.3. It is sent especially to the Churches, and is to be taken and opened by them.  
But thus far for the first general Doctrine, 
☜  wherein Papists and Presbyterians are too near one another; and we are far off from both, even out of the sight almost.  

2. They agree about Baptism of children.  2. They are something alike in their Doctrine about Baptism both with relation to the Ordinance, the subjects, forms, and effects of it. As first in imposing an absolute necessity upon it. Papists say, it is simply necessary to salvation, Concil. Tri●dent. sess 7 can 7. Bell. lib. 6. the Baptism. cap. 4. such a necessity (or nigh unto it) do those hold who baptise the babes of all sorts put upon it; and the very argument of the Rhemists, on Joh. 3.5. and the Jesuits, Bell. ibid. have they often urged to me, viz. Unless a man be born of water, and the Spirit he cannot enter into the Kingdom of God. And I have heard some of them severely inveigh against such as neglected to bring their children, and to baptise them by such a time for fear a child should die unbaptised, and the Parents for their neglect be under the judgements and wrath of God. But we differ from them whilst we decline that necessity of Baptism to Children; 
We descent.  and whilst we affirm with such as were ever held orthodox in judgement amongst men, (vide Synops. 12. contro. q. 3.) that the Children of the faithful that are holy, are holy before they are baptised, 1 Cor. 7.14. And this truth is attested by Richard Woodman, 
Martyr Woodman.  a holy Martyr, Fox p. 1994. who saith, I read in Scripture, he that believeth not shall be condemned, but no Scripture saith, he which is not baptised shall be damned, neither dare I say so for all the goods under heaven In the Greek Church Nazianzen says (in sanctum la●acrum) their usual time of Baptism were but in feast of Pasch. and Pentecost, 
Nazianzen.  which would not have been so seldom, if the want of Baptism had been so dangerous to Infants. We deny not the ordinance, but that there is much Popery peeached up, and pleaded for, and practised in their ordinance of sprinkling Infants, all discerning men see and are ashamed of, and cry out upon it as unsufferable and too impudent, and as having too much of the whore's forehead in it. Furthermore, although the veriest Jesuit do grant the positive necessity of baptising babes to be grounded upon tradition, 
Bell. de baptism. lib. 1. cap. 3.  and not upon Scripture, Bell. lib. 4. de Ver. and so to baptise them at a Font in the Name of the Father, Son, and holy Ghost: yet how many imitate them therein? and how hot the Presbyterians are for this positive necessity and order? it is obvious to every eye. As for the form, whether in the Name of Jesus Christ? or of the Father, Son, and holy Ghost? this hath been a doubt of long standing, and this did cause Novatus to disowne the Church of Carthage, for that this form of Father, Son, and holy Ghost, 
Novatus. Cyprian.  and necessary baptising of Infants were brought in; and he and Cyprian were at great odds about this order, Anno. 240. whilst Novatus very earnestly pleads for it, as the practice of Christ's Churches in primitive times, and all along the Apostles days to that hour, viz. To baptise in the Name of the Lord Jesus, the Head of his Church. After that in Anno 400. was great contention about it, but I leave this to further light and liberty, only affirm with all the Protestants who are engaged against the Papists about the form (Synops. 12. Controu. Q. 3.) that the name is taken for the virtue, power, and authority, Act. 3. and so doubtless the Apostles baptised in the Name of Jesus Christ, and healed in his name, and preached in his name only. Beda, Act. 10. 
Beda.  Jussit eos in nomine Jesu Christi baptizari. But I know no necessity of a Font, nor of sprinkling, more than of dipping; nor any positive necessity of baptising Infants, (who are soon drowned) but that these be left to light and liberty of conscience, as things left either doubtful or indifferent in Scripture (without positive precept) and I am persuaded for that purpose, that every one may do as he is fully persuaded. As for Infants the Papists make it a ground of their Baptism, 
They agree. Rutherford lib. 2. p. 262.  that they have the habit of faith in themselves, and so partly by their own faith, and partly by the faith of others, they are to be baptised, Bellarm. lib. 1. de baptis. cap. 11. So say our Ministers, they have the habit of faith, though not the act; and by the faith of the Parents with that, they are to be brought to baptism: 
We descent.  but we say with the Protestants against the Papists, that Infants have not true justifying faith (which is always actual, Gal. 5 6.) in themselves, nor yet are profited by the faith of others, for Scripture saith, Rom. 1.17. The just shall live by faith, i. e. his own particular faith; and believe and be baptised: not, let others believe for you, for than it were as well that others were baptised for you: but this will be entered at large (I hope in the next part, 3. lib. of the body organical) Tertul●ian speaking of Infants, 
Lib. de Baptisms.  says, Fiant Christiani, cum Christum n●sse potuerint: Let them be made Christians (and baptised into the faith) when they be able to know Christ, (Et per fidem est cognitio Christi) and that is by faith. Wherefore we say that children as children have no right to Baptism, and then secondly, that parents (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as parents can't give them a right thereto; and seeing Baptism is the ordinance of initiation, or entrance into the Church of Christ, it is wonderful to see how sudden some are to null the very nature of that ordinance. But lastly, they and the Papists are too nigh one another in the effects which they say such a Baptism produces in children. The Papists affirm that Baptism takes away original sin, in Concil. Trident. Sess. 5. Decret. de origin. Peccat. and in Infants newly baptised there is no mortal sin; Rhemists 1 Joh. 1. Sect. 5. So have some Ministers hotly pursued this benefit of baptism: viz. that baptism wipes away sins going before: 
We descent.  whilst we descent, and deny this Jesuitical doctrine, applying this to be the effect of Christ's baptism▪ (which none but Christ himself can baptise with) Joh. 1.33. M●t. 3.11. viz. the holy Ghost, in a spiritual washing our hearts and consciences with the warm blood of Christ, whereof baptism is a sign (if not a seal) and in this we have declared our judgement before to be different from the Anabaptists, that attribute so much to the form and element as makes it an Idol. But to conclude this, 
☞  it is in baptism as it was in the pool of Bethsaida, 
Sim.  if the Spirit move on the face of the waters, there is a healing, else none.  
3. There is too much alliance between them in that Ordinance of the Lords Supper, 
3. They agree too much in the Eucharist.  (so called) I shall instance briefly (for I have been too long in this chapter) in some few particulars. The Papists make it no more than a preservative against sin, Bel. lib. 4. de Sacra: cap: 17. and would have confession and absolution of sins to qualify for this ordinance, Concil. Trident. Sess. Can. 11. and that none are prepared but such as are absolved, and then that all may come; but that they must be sure to come fasting to it, and eat nothing before all, that day, Concil. Constant. Sess. 13. Bell. lib. 3. the Eucharist. cap. 22. ratian. 4. and then they would have every Communicant highly adore (even cultu latreiae) and worship the Host, etc. who doth not, 
Bell. ibid.  is to be accursed, Trident. Concil. Sess. 13. can. 6. And they say even reprobates that receive the Sacrament, receive the very body and blood of Christ, Rhem. 1 Cor. 11. Sect. 16. Now although our Ministers (I speak of the violentest Presbyterians) do not altogether agree with them in these particulars, yet they are not far from them. 
How they agree.  1. For preparation how earnestly do they press men to Confession of sins, sorrows, legal repentance and the like, and bid the people to prepare themselves? 
We descent.  whilst we say the preparations of the heart are of the Lord, Prov. 10.1. Psal. 10.17. Et opera sunt secundum principium a quo sunt; and they are good as they are of grace; our preparation is to be from Christ in us our wisdom, righteousness, sanctification; we hold with the Orthodox Protestants against the Hetero-dox Papists, Opinionists and Jesuits, that we must have a lively faith who come to this Ordinance, but it is to be the faith of the Son of God, Gal. 2.20. and that we must have true Evangelical repentance, (which is for sin as sin) but this must be in Christ Jesus; repent in Christ, believe in Christ, for Acts 5.31, 32. Christ was exalted to give repentance for remission of sins. So that there is no preparation or qualification by any act of our own, but all by Christ in us, and grace teaching us to deny all ungodliness and worldly lusts, Titus 2.12, 14. For as Mr. Rogers says in his right way to be saved, pag. 54. many mistake and are deceived, whilst they dote for a faith, 
Mr. Rogers.  and a repentance of their own make, and look for something to ground on in themselves; they are like one that does not set a young tree, 
Sim.  but lets it lie on the ground till he see what 'twill bear, and then he'll put it in; so is it with such as would see their works and their fruits first, and then would to the Ordinances and to Christ; No! get into Christ, etc. and then see what fruits, and what works. This ordinance is a sovereign remedy for a troubled conscience, therefore be sure of faith, 1 Cor. 11.28. 2 Cor. 13.5. for according to your faith so be it: and this also Protestant's (in Synopsis) affirm to be sufficient. 
So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But further whereas they make this ordinance of great use, to strengthen their faith, and preserve them against sin and temptations, it is true; and yet we go further, and affirm it more, viz. to give nourishment and growth to Christians too, to increase in faith, love, and grace, and is therefore to be often; as one of the standing dishes in the Church to be often renewed; as a daily diet, Acts 2.42, 46. therefore are there such elements, as signify to refresh, cherish, quicken, strengthen, sustain, and nourish, and satisfy, Joh. 4.14. & 7.37. How many (in the next place) put themselves and others upon fasting that day before they receive, 
2. We descent.  and still retain this Popish invention, which we account a mere foppery; for any man may eat if he will before, as appears, 1 Cor. 11.34. if any be hungry let him eat at home; and besides we know Christ and his Disciples partaked of this Ordinance together presently after they had eaten at supper. But whereas the Presbyterians take all to it, that have those legal qualifications before hinted, 
3. We descent from Presbyterians disorderly giving the Sacrament.  we cannot but declare against it as disorderly and unwarrantable, as we have proved in the first book before, and we wonder in what one Scripture they can find that ever any out of Church-fellowship did take it or durst give it, grant they were ever so holy Christians and Disciples, 
☞  yet they were not to sit down at this Table, till in Gospel-fellowship together, and in Christ's Churchway: For Christ had 70 Disciples, as professors of Christ, and Preachers too, Luke 10.1. besides his twelve, yet none but his twelve in fellowship with him, distinct from the world and in communion together by themselves that sat down with him at this Ordinance, and read Acts 2.42. Acts 20.7. 1 Cor. 11.18, 23, 24, etc. or any other Scripture about it, and you shall find that never any had it but the Churches, thus in fellowship; and that it was left by Christ in the Church, for the Church, and for none else that are without, as I not long since proved out of Luke 14.23. where we find the Lords commission to his servants is to call and bring the hungry, 
Expos.  needy, lame, blind, poor, into his house, (his Church, Ephes. 2. ult.) where the feast is, viz. Christ, etc. dished out in his Ordinances in special manner, and there the bread, verse 15. is, viz. this Ordinance of the Lords Supper; so that we have no order to carry it out of the house to them without, (for then none as in verse 18, 19, 20. would have excused, but any covetous, voluptuous, carnal, drunkard, epicure, sinner will be glad of it so) but our order is to call them first into the house, and bring into the Church, and then give them these Ordinances, which are confirming, Matth. 6.7. 2 Cor. 6.16, 17. Jer. 15.19. Ezek. 22.26. which twenty and twenty Scriptures more do prove; this is a truth, maugre that malicious and spurious frog-like froth, which appears in the Pamphlet entitled, a Taste of the Doctrine of Thomas Apostles: against this infallible truth which will live when that lies (where it best agrees) in dung; penned by a furious-pated Jesuitick Presbyter: (if not worse) hard by, and well known for scandal and malignancy which hath outed him elsewhere; 
C. of Garlick-hithe, Lond.  but I wish that he or any of his adherents would bring their works to light as we do, else we must condemn them, John 3.19, 20. as say they are deceivers and false-teachers; For they do what, they have neither precept nor practice for, nor one Scripture to warrant; and I instance in this, of their giving the Lords Supper contrary to all rule, and Religion, yea reason itself; And we say that they are none of the Lords Ministers in that point that dare do it. But furthermore, what a deal of folly do some of them learn the people? to adore, (and I think I may say Idolise) the form, to fall down before it and to keep devoutly on their knees, and to sit, or kneel, or stand a distance from it, whilst they alone are at the table, unless they have others to wait on them. From all which we descent, whilst we assert the people should sit up close to the table about, and about; and draw nigh with hearts fixed, 
4. Dissent.  Psalm 57, 7. upon the Lord by faith; as much as may be in the manner of a feast, and as much as may be without outward veneration or adoration as to the form, but by faith full of inward; For Christ's body visibly present among the brethren, his Disciples, was not, nor was it to be worshipped; so now there is no necessity of it, nay there is a necessity of none of it, because it is not of faith, (as the Protestants answer to the Papists, 13 Controv. Q. 9) Now what is not of faith is sin, Rom. 14.23. and faith comes by hearing the Word; but no where in the Word are ye taught to do this, but to sit about it, and to receive (by faith) orderly and holily; 
Rom. 10.17.  So that were it no offence to the Church, or to any of the conscientious brethren; one might as lawfully receive it with their hat on as off, 
☞  so he be a worshipper in spirit and truth, John 4.23, 24. but we shall handle these (if God see it good) in the next book. Again, some of them have avouched every one to have had Christ that had this Sacrament, and have drunk and eat their own damnation: which is too Popish, 
5. We descent.  for the Protestants protested against it, Synops: 13. Cont: Q. 10. so do we, and say that unworthy receivers have made themselves guilty of judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thereby; but they did not partake of Christ, for than they eat and drink Salvation; 
Bradford.  for as holy Bradford answered Harpsfield, Fox 1615. Christ's body is no dead carcase, but he that receiveth it receiveth the Spirit, and that is not without grace. 
6. Dissent.  Moreover we differ from them in that we according to the pattern, 
Vide Hookers Survey, part. 3. ch. 2.  Matth: 26.26, 27. & Luke 22. set us, do seek a distinct blessing to the distinct parts of the Ordinance, first to the head, according to the first institution; Christ took the bread and blessed it, (distinctly) and then after that was done and delivered, after the same manner Christ took the cup and blessed it, i. e. distinctly, not both together, as the Papists now do (and then give one for both); and the first the Presbyterians and other Ministers do; which we account an error in them, that should be reform, and we differ from them in their cutting the bread, and so in distributing it, which destroys the nature of an ordinance of breaking bread, Acts 2.42, 46. Acts▪ 20.7. as it is properly called in Scripture; 
7 We descent. Many ignorant of the ordinance of breaking bread.  seeing they who will have some of their humane inventions in it, and will be meddling (though not mending) do slice or cut it ready to be given about; but this ordinance (of man's make and mixture) I confess the poor people have had, and been gulled with for many a year, whilst they are kept and continued in ignorance (as to the Ordinance of Christ) to the Ordinance of breaking bread, and scoff at it, not knowing what it is: Thus the poor people (as long as they are without) are caged up under Antichristian darkness and discipline.  
4. The Presbyterians and Papists agree much about their Doctrine of works, which I shall instance in some particulars; 
1. In the necessity of works to salvation they agree in discourse lately with one Crafton, that preacher at Garlic hithe, (a violent Comet) with some others.  As first, of the necessity of good works: The Papists say, that good works are necessary to Salvation, not only necessitate praesentiae, but efficientiae, as efficient causes together with faith, of our salvation. Bellarm: lib: 6. de justificat: cap: 7. The Presbyterians (I mean the rigid amongst them) have affirmed, and yet do the like necessity of good works, to qualify us and prepare us for Christ, viz: repentance, tears, confession of sins, etc. But we descent from both, and say with Mr. Rogers, in his Right way to be saved, pag: 54. there be no works of ours which prepare us for Christ; 
We differ. Mr. Rogers.  and such as look for something to ground on in themselves, mistake grossly and are lost; Like one that does not set the young tree, but lets it lie on the ground till he sees what fruits 'twill bear (as we said before) O no! but let it first be rooted and grounded and then you shall see what fruits; so must you be grounded in Christ, 
Sim.  and then bring forth fruits and works from Christ: then your repentance is in Christ, Acts 5.31, 32. your faith in Christ, Col: 2.20. which is the work of God, John 6. Fac Christi opera, etc. says Bernard in Paschal: Serm: 2. 
Bernard.  Do Christ's works; good works we grant, but not as our own, but as Christ's, for as Augustine on John 15.5. says, 
Augustin.  sive parum, sive mullum, sine illo fieri non potest, in Tract: 
☜  82. nothing little or much can be done without Christ, 
Mr. Bolton  for Phil: 2.13. & 4.13. he worketh in you both to will and to do: Est deus in nobis, agitante calescimus illo: and I can do all things through Christ that strengtheneth me, says the Apostle; and in this sense is that negative assertion of Dr. Twisse's, quod homo nihil boni facit nisi deus in illo efficiat ut faciat: Therefore we must not be puzzled and perplexed about works (de nostro) of our own to fit us for Christ; for whilst men think they must do something themselves, or else they cannot be justified, and do nothing for it, or in it, but only believe, and whilst they think God cannot but approve of their works and accept of their services, they run a great hazare with the Papists, 1 Sam. 16.7. Psal. 62 9 and are with perplexible anxiety of spirit spying out for good works of their own make, whilst the Apostle says, Ephes: 2.10. we are all his workmanship in Christ Jesus, and tells us plainly our new works arise from this new creation, for that no flesh might boast in his sight; seeing Christ is not ours, (therefore salvation is not ours) by any act of ours but of God in us, and of grace teaching us, Tim. 2.12, 13. within; hence is vocation, 2 Tim. 1 ●9. Sanctification, 2 Thes. 2.13. faith, love, repentance, Rom. 2.4 every good work, Ezek. 36.27. and everlasting life, Rom. 6.23. all given by grace▪ Therefore no good works of ours qualify us for any of these, 
Mr. Perkins.  thus says Mr. Perkins, upon Galat. pag. 159. the Gospel offers and gives life freely without any condition of works, and requires nothing but receiving. Object. Yes on condition of faith. Answ. Faith (saith he) is mentioned in the manner of a condition, but it is of free grace and the mere gift of God, as well as life eternal. So that Faith brings forth works, but not works faith; for good works (says one) follows Christ in us by faith, as the fruits of the tree follow the growing and grounding of it: 
Sim.  a woman first is married then conceives, then brings forth, or else the children are illegitimate; 
Sim.  and so are those works illegitimate, which flow not from the conjunction and conception of Christ in the heart: 
☞  but if they be before, we may blush at the sight of them, and be ashamed of them, and cannot boast of any credit or comfort of them; Opera sunt secundum principium a quo sunt; and till Christ be in us, we say our best works are but dead works, two ways, 1. effectiuè, as sin, 2. privatiuè, without grace or the Spirit of Gods working. But furthermore, in the formal cause of justification, the Papists affirm an inherent righteousness in us, 
2. In the formal cause of justification they agree.  to make complete the formality of justification, Trident. council. sess. 6. Can. 11. Rhemist. Rom. 2. Sect. 4. Bel. lib. 2. the justif cap. 3. many Clergy men (unguibus & dentibus) do cry up an inherent righteousness too to make up complete justification, which we deny and abhor, 
We descent.  allowing the alone righteousness of Christ to justify us before God, and fully able to do it without any addition of ours, or any inherent qualification, as to that See Rom. 8.2. Rom. 4.56. Rom. 5.24. 2 Cor. 5. 21· Phil. 3.9. for Christ's righteousness alone hath fulfilled the Law, which is ours by imputation for our justification, Rom. 8.4. being absolutely justified, & by that Christ's righteousness alone; as our good works do not justify us any thing, 
Vide Cra●ock on gospel-holiness, on Rom. 8.4. Serm. 1. called Mount Zion.  so our evil works do not unjustify us; and so it is the weakest Saint is as absolutely righteous in the sight of God, and as fully justified (in the righteousness of another) as the strongest. And as most of the eminent Presbyterians are (now come in to be) one with us in this point, so some of the Popish special Champions upon a parley have laid down their arms, and do join issue with us herein, as Pighius de fide & justify. Cont 2. p. 45. who grants that we have no other righteousness to rest upon than that which (Christus imputat nobis sine operibus nostris) Christ imputes to us without works, 
☜  so Vatablus in Psalm. 18.23. and the Author of Antidid●g. Coloniens. as Bell. confesses, etc. besides abundance of famous writers, which prove it at large. 
In what sense inherent righteousness in us.  Now lest I should be misconstrued by Critics, know that we affirm an inherent righteousness wrought by the Spirit in all such as are justified by faith in Christ; but we say that it is rather a sanctification; or the fruit and effect of justification, 
Beza annot. Rom. 5.17. & Rom. 8.13.  than any ways to be accounted of in justification; which altogether consists in the righteousness of Christ which is ours by imputation. And to make this more distinct and clear, 
Imputative righteousness how taken.  the imputative righteousness of Christ is taken into three parts, for besides his essential righteousness or personal, which we account not communicable to us; 
☜  yet there is first an habitual righteousness of Christ in our hearts, and 2. his actual righteousness in doing the Law, and 3. his passive in suffering the punishment, all which three are imputed to us; But,  
3. As the Jesuits and Papists of old (to instance in Bellar. lib. 5. the Justif c. 5. initio) were not ashamed to slander Protestants of old for enemies to the Law; 
3. They agree in slandering Saints, as calling them Antinomians.  as that Moses with with his Decalogue they should say belonged not to them, and that they pleaded for Christian liberty from obedience and subjection to the Law: So now the red-hot spirited men and Ministers of our age, the rigid Presbyters pursue the same invectives against us, and in their Pulpits and Pamphlets exclaim against us for Antinomians, and would explode out the sweet doctrine of free grace as tending to libertinism, 
☞  and that we are against the Law, and enemies to Moses, therefore Antinomians, etc. In which they with the Papists of old will be found to fight sometimes with their own shadows of their own make, and at other times with God against grace. With their own shade, whilst our God will witness for us (when they shall be ashamed) Isa. 66.5. that we deny not the Law, but that Christ came to fulfil it, Matth. 5.17. for us, and in us, and we in Christ do it and not deny it. 
Mr. Bolton. Lex jubet, gratia juvat. How we are under the Law, (i· e. of life.  Mr. Bolton speaks for us in his Bounds of true Christian freedom, pag. 74. when he says, we are freed from the Law, (the letter that killeth) as given by Moses, and are tied to the Law (of life that quickeneth) as given by Christ, and from Christ's hands, etc. we are free from Antinomianism then, unless Dr. Preston were one, who affirmed that the Law cannot convert (on's New Covenant, 
Dr. Preston on new Covenant.  p. 347.) and says he, should I preach to you the ten Commandments again and again, it would be long enough ere you could keep them, therefore Gal. 3.2. It is not by them, that thou wilt come to be a new creature, but by the Covenant of grace, Heb. 8.14. that New Covenant made in Christ, that I must preach to sinners: So that those enemies that fight against this doctrine of free grace will be found fighters against God, and Christ, and the sweetest and safest doctrine of Salvation: 
Dr. Sibs.  so says Dr. Sibs in his Excellency of the Gospel above the Law, 
☞  pag. 241. wherefore let us vindicate this doctrine says he, and not fear the reproaches of men: 
Mr. Gataker.  and to impose a period to this, hear what Mr. Gataker says in his Book called God's Eye, etc. to the Reader, pag. 10. Note, says he, that men of learning and sound judgement, do not cry out O Antinomianism! upon the Doctrine of free grace, but do acknowledge it. Though many do as the proud Pharisees, cry out away with him, he's a friend to Publicans and sinners, 
4. Agree too much about the end of serving God.  and he says that Harlots and Adulterers shall inherit the Kingdom of God before them.  
4. The Papists affirm and therefore preach and press works, duties, etc. for fear of hell, and for hope of heaven, Rhemist. on Heb. 11.26. and on p. 4. Sect. 6. so many poor purblind Ministers would put the people on duties madly without fear or wit, so they be doing; 
☜  and urge these on the pains of Hell, for fear of damnation; roaring out with fire and lightning about their ears to fright them and scare them, and there to leave them! O! this is sad! 
Sim.  For suppose a man in the Thames were almost drowned, and having his head yet above water, but ready to sink, cried out for help, if a man that might help him with an Oar, or so, should brain him, and roughly knock him down, and drown him quite, would we not say that this were accursed cruelty? and I pray what do they less, that can cay little else but Hell and damnation to such as are afflicted? despairing, sinking, etc. but to brain them quite? We find David to destroy the Amalekite, in 2 Sam. 1. that slew Saul, 
Sim.  though Saul was in danger of his life, and little hopes of his escape, and his enemies were upon him, and required the man to kill him, and was in deadly anguish; yet David did give order to one of his young men to kill him, and why? but because the Amalekite should not have killed him right out, though he was wounded, and in danger, and not like to escape, yet he should have done his devoir, and best to have comforted Saul, and to have encouraged and recovered him, and to have bound up his wounds, and blown up his hopes, and have helped him what he could; So ought Ministers with poor wounded souls though sadly afflicted, and have little hopes of their recovery; yet must they use the means to bind up the broken, to pour in wine and Oil into the wounds; comfort them with the promises on the account of free grace, to apply Scriptures to hold out Jesus of Nazareth, even a crucified blessed Christ to their souls; and not to make so quick a dispatch of them as to throw them quite into the gulf of despair; and if they should recover them by that means only. 
We differ.  Why what would this do but to make them serve God for fear of Hell and damnation, merely? and what doth this but make men Hypocrites? Now we grant a filial fear, Prov. 3.7. but this is a servile and slavish fear of Hell and damnation, 
Augustin.  and Augustine on P●al. 127. says, it differs from true fear, as the adulterous wife does from the chaste, they both fear their husbands (sed casta timet ne vir discedat, sed adultera ne veniat) but the chaste wife is afraid lest her husband should depart; 
How and to whom hell preached.  but the adulteress is afraid lest he should come, etc. Yea moreover we grant the terror of the Law to be useful to uncalled hardhearted insolent sinners; but not to tender broken hearted sinners, wounded spirits, 
☞  or the like: but the promises and comforts are for them; and not to bring them to serve God, or the like, for fear of Hell; for as Origen says on Matt. tract. 33. Matth. 25.24. I knew thou wast an hard man, and therefore I was afraid. 
Origen.  This fear is not good, nor delivers us from punishment, 
tindal.  so said Mr. Tyndall Martyr, Fox, pag. 1253. The people of Christ do willingly hear and follow him, not for fear of the Law, but they are led by love and alured by liberty of grace, etc. Neither is it out of love to heaven, (as some Ministers press works popishly) for we ought principally to eye the glory of God above our own salvation, 
☞  1 Pet. 2.9. for as Mr. Tyndall says p. 1255. they that for fear of hell, 
Sim.  or joys of Heaven, do a duty, or work, do a constrained service, as hired men, or waged servants, which God will not have us do but as children.  

5. Agree about the merit of their works in something.  Lastly, The Papists affirm a twofold merit of works, 1. meritum de congruo, ● meritum de condigno; 1. of congruity, 2. of condignity and desert, Rhenist. Rom. 2. Sect. 3. the first kind of merit most Ministers assert, viz. those that call for preparative works before justification and qualifying works for Christ; 
☞  This was coined in the Pope's conclave, as that it doth agree with his justice and truth to give reward to such works. 
We differ.  From which we descent, but with this Proviso, that we do not dis-own a gracious congruity, though we do a meritorious congruity, we grant that in respect of such and such promises which God hath freely made us in Christ, 
☞  that say it agrees with his Word, etc. to do thus and thus, as to pardon the penitent: answer such as ask and seek; satisfy such as hunger and thirst; but then this congruity is grounded on free grace, and God's love, and not (at all) on our works; for all is of free grace, and nothing of merit. The Papists finding works too light in the balance, will have our Lady's beads put into their St. Michael's scoals to make weight; 
Sim.  and in parallel to this how many Ministers that must have tears, and call for them as duly as the Papists do for beads, to help good deeds to weigh down? But alas! all works, beads, and tears weigh too light, and are little worth till Christ comes, and faith be put in for allowance; Christ in us will soon turn the scale for us: 
☜  For he is the weight of glory. We say, 
Sim.  the eye must have the faculty of seeing before it can see; and so the ear of hearing before it can hear; So we first have infused habits before we exercise the operation of them, and as the wheel doth not run round that it may be made round; neither are we first to act whereby we may be fitted and form, 
☜  but first form and fashioned by the Spirit of Christ whereby we act and do good works, which then are opera congrua indeed. 
We assert good works.  And in this sense we assert the singular use of good works, to evidence what is within us, and which way the wind lies as by a weathercock; and although we cannot see the wind, yet we can see the sails of a ship that are filled with the wind, and so our works that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversy between the Papists and Protestants of old, and the Presbyterians, (I mean the violentest of them) and us now: And to say no more of this than what Mr. Perkins says on Rev. 2.24. that Jezebel and her followers in every age have and do highly esteem of their own doctrines for deep, 
Mr. Perkins.  and opinions for Orthodox, and cry them up for learned, profound, and Divine, and only Authentic, 
Expos.  thereby to bring misprision and contempt upon the Truth, as a thing simple, foolish, and base. So did the Pharisees and Rabbis in Christ's days, to make the poor fishermen and Carpenters sons odious. And so the Jesuits and Cardinals in the Protestants time; so Prelates and Doctors in Puritans times; Bishops, and great Scholars of the Episcopalians in the short life of Presbyterianisme; 
☜  hot spirited and hare-brained Sophisters and Presbyterians in the time of Independency, etc. but saith the Lord, I have known the deepness of Satan, that subtle sophister against the truth, to make it odious in all ages.  

5. They agree in giving power to Magistrates.  Lastly, I might show how Papists and Presbyterians agree in giving power to Magistrates as civil Magistrates, over the Church as the Church; and to constitute Synods, make laws for the Church, punish offenders, murder Heretics, etc. from all which we differ and have declared it at large, lib. 1. ch. 11. ch. 13 lib. 2. ch. 2.  
But lastly, The Presbyterians and Papists are too nigh one another in practice too, as well as in doctrine and discipline, which I shall instance in some few particulars; for I have not undertaken a tract to show their agreement; 
☞  but only a testimony or two to prove the truth of it, how near the daughter looks like the mother under discipline, doctrine and practice, for truth's sake instancing in some few things, though I might produce many for one, yet a few are enough for proof. And now for their practice, first as to their Ministers.  

3. They agree in practice.  1. Concerning their Ordination, what it is. 2. By whom it is. 3. In what order it is.  

1. In their account and ordination of Ministers.  1. For ordination what it is; the Papists call it a Sacrament, Trident. council. sess. 23. Bell. cap. 8. lib. de sacram. ordinis, can. 3. The Presby●erians call it a solemn inauguration of a person into the Ministerial or sacred function (as they call it) by imposition of hands. From both we descent, and assert Ordination to be a solemn setting apart of a brother chosen by the Church, and approved of as fitly qualified for this or that office, whereinto he is now set apart by prayer. The Papists make imposition of hards the material part of ordination, and to be essential, Petrus a Soto lect. 5. de ordin. 
We differ. They agree imposition of hands.  So Hosius confess. Polonic. c. 50. So Bell. cap. 9 So the Presbyterians tooth and nail cry up a necessity of imposition of hands; as if no ordination without it, Rutherf. ch. 17. ch. 18. and the Libeler (before mentioned that writ the Taste of Tho. Apostles Doctrine) calls the denying of imposition of hands the denying of ordination, in p. 3.; whereas Mr. Crafton that preaches on Garli●k-hithe hath most falsely affirmed that I delivered ordination not worth disputing or time to speak of, 
Lond.  (as in the Pamphlet) it was proved to his face a forgery of his own busy brain, 
☞  and that imposition of hands (which some called manumission) was the word which I I said I would not meddle with as essential to ordination, as not worth disputing about or spending time upon, being a ceremony, but not necessary; for I sufficiently proved ordination that day (as ere long will appear to the world) viz. a setting a part such as were duly qualified (which I proved at large) into an office of Gospel-institution, Eph. 4.11. having the Church's election, approbation, prayers, and acceptation, Act. 14.23. Act. 6.3. Gal. 4.14. 1 Thess. 5.12, 13. which Mr. Crafton could not deny before many witnesses, notwithstanding his satanical accusation, not beseeming any Minister of this town (as I know of) that is looked upon; only himself who is (to the grief of many godly men and Ministers) known too well (for one of his profession, and to the scandal of the Ministry) for his hot furious persecuting spirit, and most unchristian, uncivil practices and malignancy in many places, as at Newcastle, in Cheshire, and at Renbury, being by the truly godly looked upon (as he is at this day) to be a crafty one, and a violent enemy both to Church and State: 
☜  but the Lord hath and yet will rebuke his spirit, I hope, for good at the great day, for truly I pity him, and more such as are seduced and deluded by him, against the truth. But before many I offered him the challenge, yea the advantage of stating the question himself (to prove imposition of hands no material or essential part of ordination, which he Popishly asserts, but with words, not with arguments: and further, I offered him fairly to prove (and yet do it) that his ordination which he makes to lie in the laying on of hands is Antichristian and successive from the Pope, which I entreat him to accept of, or else to lay down his boasting and belching out this against the truth and the friends of it. For we affirm imposition of hands to signify nothing as to the essence of ordination, for though it may be used, yet it is but a ceremony, not as essential that it must be used. 
We descent.  So the Protestants (accounted orthodox) have unanimously declared against the Papists, Synops. 16. controv. q. 2. and Dr. Cartwright in's Ecclesiastical polity, declares plainly, 
Laying on of hands is a needless ceremony.  that by laying on of hands in primitive times they did use to present the person so set apart to God, for his gifts and graces to qualify them for their offices, and that this was their general end. 
Hooker.  Whence Mr. Hooker in's Survey of Discipline, part. ●. ch. 2. argues thence, that imposition of hands cannot be said to be a spec●ficating act, as to give one the essentials of an officer. Thus eminent Bucer▪ de Gubern. Eccl●s. p. 337. says, Manus impositio quid est, nisi oratio ●uper hominem? What is this laying on of hands, 
Bucer. So Aug. de Bap●. lib. 3 c. 16.  but a praying o●e the person to be set apart? We read, Act. 6. etc. that a●ter they had prayed they laid their hands on them, not before they prayed, nor in the time of prayer, 
☞  as the Presbyterians do, but after; and it was used (some say) rather in way of blessing of them, (as Christ blessed the little children by laying on his hands, and so the sick) then in a way of setting them apart to an office. chrysostom on 1 Tim▪ 3. calls it plainly farm nihil, a nothing. And says Aug. lib. 5. c. 16. 
Chrysost.  Ordinare, quid est aliud nisi orare? to ordain, 
Austin.  what is it but set apart by prayer? Hear but the Confession of Bohemia, ch. 14. Harm. sect. 11. p. 356. They may use some seemly and indifferent ceremonies, which are no ways necessary; 
☞  such as to lay on hands, to reach out the right hand (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or else they omit them, say they. The like we have in the confession of Wittenbe●g, Herm. sec. 17. art. 35. who say imposition of hands is but an indiffernt ceremony and not always necessary. For there is no precept for it and the practice of it was extraordinary and significant; yet not always used; Christ used it not when he sent forth his Disciples to preach; 
☞  nor gave it in commission to his Apostles, nor have they enjoined it to be a practice for succeeding ages. And Mathias was chosen in Judas' room without it. But to conclude, Polanus, Tilenus, Calvin himself with many others say it is not necessary, but a ceremony.  
2. By whom ordination is to be dispensed. The Papists say by their Bishops, 
2. Who have the power of Ordination.  or else that they are not ordained, Bell. de sacram: ordinis, cap. 11. So said our Episcopalians, the power of ordaining is alone in the Bishops (who were rather aposcopis quam episcopi) but that Controversy is ended as to the hand of a Bishop to set apart; 
This is against the Council of Carthage, Can. 22.  for (as Cartwright says) in primitive times there was more than one to set apart, Act. 13.1, 3. Act. 6.6. the Prophets and Teachers set apart Paul and Barnabas at Antioch. O the abominable blasphemies! and wicked fogeries of Bishops in laying on hands! and saying, receive the holy Ghost! But now the Presbyterians differ as to that whilst they give this power to a classes or company together in form of a Presbytery: 
Wherein they agree, we differ.  yet in this they agree with Popery, and Episcopacy to seat it in a Prelacy, and primarily to settle it in a Classis: which we deny, for if the Classis be Ecclesia orta, 
☜  than the primary and first power must needs be in Ecclesia unde Classis est orta. We affirm, that first of all Christ had the sole power of ordaining in himself, 
The primary power is in the Church. Cotton.  since that he hath left this power in the Church his Spouse, and there it is seated: And as Mr. Cotton notes in's Way of congregational Churches cleared, part. 1. p. 96. sect. 2. that in the second century of years the government of the Church was administered not in a Classical but in a congregational way, and so in the first century; witness the Magdeburgenses, cent. 2. ch. 7. de consociatione ecclesiarum. 
1, & 2. Cent.  Si quis probatos authores hujus seculi perspiciat, videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse; administrando sacramenta, pure verbum dei docendo, excommunicando Haereticos, Ministros eligendo, vocando, ordi nando & justissimas ob causas iterum deponendo, Conventus & Synodus congregando, etc. If a man (say they) do but search the authentic authors of this age, he shall easily see the form of Church-government to be almost like a Democracy; in the pure preaching the Gospel, administering the Ordinances, excommunicating offenders, in choosing, calling, and ordaining Ministers, 
When Independency got in.  and upon good grounds in deposing of them, and calling Synods, etc. So that in those ages the power was in the Church; yea in the third Century of years, Cent. 3. cap. 7 to use the words of the Centurists, 
3. Cent.  we shall find (almost) the like form of government although somewhat corrupt by ambition, which brought in Antichrist. For we shall find Novatus excommunicate by a council at Rome under Cornelius. And Samosatenus was thrown out by a Council at Antioch. 
When Presbytery came in.  So that in those days though corruption got in, in a kind of Aristocracy like the Presbyterian way, 
When Episcopacy.  and after that a kind of Monarchy by the Popish and Episcopal way: but even in those days some were orderly, and some Churches kept their power, 
☜  liberty and privileges; so that then was the power of Ordination in the Church. 
Cyprian.  Cyprian tells us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves (as is now in Classes) but as they received it from the Apostles, so they held it for the orderly celebration of Ordination; the Bishop or Pastor is chosen in the presence of the people, as was in the Ordination of our fellow Minister Sabinus, 
How Ministers were Ordained of old.  his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present; so in Epist. 4. the people fearing God and obedient to the Laws and Ordinances of Christ have the power of choosing worthy Ministers, and of refusing the unworthy: so in Epist. 3. he says with much ado vix plebi persuadeo, immo extorqueo, ut tales patiantur admitti, etc. do I persuade the people, yea and pull it from them that they would admit such, etc. by which he shows the people's concurrence; but in lib. 3. Epist. 11. Caeteri cum ingenti populi suffragio recipimus; yea (says he) in Epist. 16. Ad plebem examinabuntur singula, praesentibus & judicantibus vobis: to the people all things shall be examined before you, you being present and judging. Yea nihil statui (says he) sine confilio vestro, and sine consensu plebis: Therefore this is no novelty to assert the power to lie in the body, 
Melanchthon.  by which she ordains her own Ministers; yea, says Melanchthon there is a necessity of it, 
Yet servants may execute this power to her.  necesse est Ecclesiam retinere jus vocandi, eligendi & ordinandi Ministros, that the Church retain her right of calling, choosing and ordaining her own Ministers; this right is given to the Church, and no power can take it away from the Church (says he:) yet we grant that the officers of the Church, may execute the Church's power herein as servants.  

3. They agree in the order of Ordination.  To the Third, In what order is ordination. Papists say first ordain him, then let him be called, then chosen, Bellar. ds Sac. ordin. Disputabimus primo de ordinatione, tum de vocatione postremo de electione: the Presbyterians say little better, Mr. Rutherford for the Presbyterians Chap. 15. p. 265. soberly asserts Ordination before Election; p. 267. A. B. says he, is first Called and Ordained a Pastor by Christ and by the laying on the hands of the Elders, 
☞  before the People can elect him for their Pastor; so that they agree. 
We descent. Dr. Ames.  But from them both we descent, and say with Dr. Aims in's Anti Bellar. Tom. 2. lib. 3. De Ordinat. that we place the Cart before Horses, non Ordine sed confuse disputantus Ordinationem praeponere Vocationi & Electioni, etc. and they do very indirectly and disorderly to set Ordination before Vocation and Election, which none judicious (says Hooker in's Survey, 
Our order in Ordination of officers.  P. 2. ch. 2.) do; nor any of the reformed Churches maintain, for it is too Popish; wherefore for shame friends away with it, fie on it! We affirm first, a necessity of Vocation, or a Call, which we account upon 2 parts, viz. Election, and then Ordination; (all which I hope to handle at large in the 3. Lib. that is to come) this Election is when the Church hath had trial of one, and approves of him, and chooses him out to bear such an Office as being fit for it, which is accompanied with examination and trial, (as I said before) 1 Tim. 3.10. 1 Tim. 5.6. therefore the Church is to choose, Act. 6. Act. 1.23. Act. 14.23. not Pope, Prelate, Classes, etc. who is fittest for her to be Ordained. Now the Election of the Brethren gives the person, jus ad rem, right to the Office, and Ordination (as before) jus in re right in it. Oh that this order were observed! it would be a singular means to fill the Church and Nation, with able qualified Gospel Ministers; 
A special means to propagate the Gospel, and to fill the Church and Commonwealth with all able godly Ministers.  (and to crowd out the scandalous) if none else (as it ought to be) were Ordained but such as appertained to the Churches of Christ, and those too approved of in the Churches as godly, and ably gifted; this would tend much to the propagation of the Gospel (and this will be and must be ere long) and then none can be Ministers but must at least be fit to be members of Christ's Church: besides there would be no begging Ministers than roving about for bread. Oh! 
☜  that the Parliament would more own the Churches as the best nurseries of able Ministers and Schools of the Prophets, and suffer no Ordination out of the Churches of Christ, but look on it as Antichristian abroad. I speak not in contempt of Universities (for they are exceedingly useful, as I shall show, and I hope to satisfy any rational man in the next Book) but that all who are Ordained Ministers, may first be found fit to be members of a Church of Christ; and then to be orderly Chose and Ordained within the Church: this would be a blossoming blessing indeed! which shall be in due time however. But before I finish this I affirm, that as Popish Ordination, (or Ordination Popishly dispensed) does not give the essential to the outward call of a Minister; so the Presbyterian Ordination (which I now disowne before God and men, 
Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination.  as being in the steps of Popery and successively from it, though I was once through dim-sightednesse under it in the very first Classes that ere was in England, (if I mistake not) and toulded into it; (yet I say) it is Antichristian, and disorderly, as preceding the Election of the people of God, and not giving the essentials to the call of a true Minister of Christ, which as it must be by, so in a Church of Christ, Act. 6.3, 5. Act. 14.23. according to institution. But the Election and Call of a people rightly in order according to Christ's rule, gives the essentials to an Officer or Minister of Christ, and leaves the impression of a true outward call upon him; which we hope to have full proof for in the next Book, of the Body organical; in the mean time who will may have much satisfaction at present by Mr. Hooker in's Survey of Discipline, part 2. ch. 2. p. 66. but thus far for the first point, wherein they agree in practice.  

They agree,  
2. About distinction.  2. Presbyterians and Papists are too alike in practice too, about Distinction and Differences which they make: as,  

1. Clergy and Laity.  1. The Papists make great distinction betwixt the Clergy and Laity (as they call them;) Clergy (which is meant the Lords heritage) they account the spirituality, or Black Garb; and the Laity the Laymen, whom they will not have to meddle in Church matters at all, Bellar. de clericis lib. 1. c. 1. Rhemens'. 1 Pet. 2.3. 
They agree.  So the Prelates and Episcopalians kept up the distinction: and some of the Presbyterians do at this day; and many of them keep up a distinction between themselves as Ministers and the other people, excluding others from partaking of their privileges, and would have no other dare to touch their sacred function, or enter their pulpits upon pain of an Anathema; 
We differ.  but putting a difference between themselves and others as men more holy for their functions sake. But we deny that distinction as Popish, and as the seminary of a Mass of mischief, discords and decisions; we allow no such distinction nor difference of persons, 1 Pet. 2.9. Jam. 2.1. but as an Alderman or Common-counsell-man differs from the other Citizens only in his office, 
Sim.  which they have not of themselves neither, 
Sim.  but only of the City's choice: and as the Speaker of the House of Parliament differs from other members only in his place. This assertion the blood of Martyr's witnesses unto, as Walter Brute Fox p. 496. col. 2. who said Christ in the Gospel used not the name Sacerdos but Presbyter, 
Martyrs Brute.  that there might be no difference between Ministers and the people, 
☜  unless it be to exceed them in knowledge and holy life, so said John Lambert, 
Lambert.  Fox p. 1113. and to this the Writers of those called Reform Churches agree, 
Synops. 5. Controu. Q 1.  averring (in lib. 1. de miss. private. abrogand. p. 1.) that there should be no difference of persons amongst true Christians, as some to be called the Clergy (or spirituality and inheritance of the Lord) others the Laity, etc. And Calvin says, Haec appellatio aut ex errore, 
Calvin.  aut prava affectione nata, etc. Instit. lib. 4. c. 4. sect. 3.  
2. Papists make distinction of their Priests by Garbs, Gowns, 
2. In distinction of Garments.  Caps, Garments visibly from others; as if more holy than others, and require it by canon and injunction, Bellarm. c. 11. Rhemist. 1 Tim. 3. Sect. 7. So did the Prelates, and so do many Ministers now think it needful to have distinguishing garments and Garbs from other people; 
☜  which we think a superstitious foppery and pride, which the Martyr's witness with us, and for us, accounting this a ridiculous custom, 
We differ.  to wear distinguishing robes to be known by; and Dr. Taylor (Fox p. 1324.) when the Bishop came to degrade him, 
Martyr's Dr. Taylor.  did disdain to put on the Popish garments calling them apish toys and trumperies, fit for boys to laugh at: 
Ridley.  So Bishop Ridley (Fox 1767.) called their distinguishing vestures foolish and abominable, and too fond for a play: 
☜  
Cranmer.  So said Bishop Cranmer (Fox 1883.) whilst Bonner was busy in degrading him, Ha! (says he) all this needed not, for I had done with this gear long ago. I mention these to show you their minds, that Ministers might go comely as Christians, but not with superfluous niceties in Clothes, or Colours, Gowns or Garments, to distinguish them from others; these being base and foolish; but this will be more manifest in the third Book that follows under the head of Universities and their Antichristian orders, distinctions and degrees, 
☜  which are not yet reform. And  
3. Papists give some of their Clergy principality and power over others of them, 
3. They agree in giving some Minister's superiority. We differ.  Bellarm lib. 1. de clericis c. 13.14. so do the Presbyterians in their Classes, which we have exploded our discipline and order as detestable, and as being diametrically opposite to Christ's rules and order left in his Church and to's Disciples, Luke 22.25. Mark 10. 1 Pet. 5.3. See lib. 1. ch. 11. & 13. But we affirm all one, brethren, without any superiority or uppernesse amongst the Pastors, no more than there is among the Churches; and besides what hath been abundantly produced to prove this both in the 1. and 2. Books before; we shall find antiquity doth disowne such a superiority as is pleaded for, in Concil. Carthag. 4. Can. 34. Episcopus in quolibet l●co sedens, stare Presbyterum non patiatur. A Bishop was not to suffer a Church officer to stand before him, for intra domum colleg●m Presbyterorum se esse cognoscat, let him know that he is in God's house but a fellow and brother, distinct 95. c. 9 and not a Lord or Ruler; 
☞  some there be qui de episcopatu intumescunt, who do swell with pride, and are big because they are Pastors and Overseers, as if they had not a Ministerial but an Imperial office, etc. O abominabe!  

3. Agree about Tithes.  3. Presbyters and Papists are too alike in their practice too about Tithes Papists say the payment of Tithes is a natural duty and of absolute necessity to maintain the Priests, Rhem. Annot. Heb. 7. Sect. 4. and do not our Ministers, and most of the Presbyterians profess so much? How the noise of putting down Tithes frights them! 
☞  they can't endure to hear of any other maintenance; this makes them assert the Orthodox Ministry will down if Tithes down. 
We descent.  But we descent and do (at a great distance) disowne this necessity which they put upon Tithes, and protest against them as Popish in their practice herein, (as in the 3. Book may be mentioned at large, when we come to speak of Pastor's maintenance) but for present to clear this we affirm with the Protestants (against the Papists) that the Law of paying Tithes to the Levites was in part judicial, 
Synops. 5. Cont. Q. 6.  in part ceremonial, and in some sense might be said to be moral (though in that very hardly.) First, judicial in this, 
1▪ Tithes judaical.  that forasmuch as the Levites (though the 13. tribe) were not much less in common account then the tenth part, (I say not in number of persons, for the Levites made but 22000 Num. 3. and the rest of the tribes were 603550. Num. 1.) but as a tribe they were accounted as the tenth part, and therefore it was thought fit that the tenth part of the brethren's goods should be allotted them, which being a Judaical and politic Law of that Country cannot tie us, 
They are left to liberty of civil Powers.  but is left to the liberty and discretion of our Governors, as a thing civil and politic: But 2. Tithes and tenths were ceremonial as due to the Priests and Levites for their service at the Altar: Therefore not to be enjoined, but rather abolished, 
2. They were ceremonial.  especially when they are a burden to the people, and abused by the Ministers. So that in neither of these respects can Tithes be challenged as due, or imposed as necessary. 
3. Maintenance is moral, and must be.  But 3. the moral part of them is the equity of the Law, viz. for the maintenance of the Levites; so also there is to be sufficient maintenance and provision to be made for Gospel Ministers (as was before for the Levites) and this is perpetual, 
☜  and by divine right, 1 Tim. 5.17, 18. 1 Cor. 9.7, 9, 10, 13, 14, etc. Mat. 10.9, 10. Gal. 6 6, 7. Now we affirm with the reformed Churches (so called) and Protestants of old against the Papists, these three things.  
1. That the Parliament (or any other supreme power over a Nation) may lawfully throw down Tithes, 
The Parliament may take Tithes away, yea, and must do it.  without dishonour to God or hurt to his Church; nay with much honour to God, and advantage to his Church, (though disadvantageous to tithe-servers, and time-servers, and preaching men-pleasers, the thoughts of this being ready to break their hearts, which fail them for fear) but to speak and spare not; not only they may do it, but they must do it, when they find Tithes abused, to maintain impiety and impudence, idolatry and superstition in parochial preachers; which evil thing would be suppressed by paying salaries or stipends to the able and godly, and none else. To clear this, 
☜  it appears plainly that it hath ever been lawful and in practice in primitive ages, for the Prince or Supreme power of the Nation to take away such lands, goods, estates or allowance as have maintained superstition and iniquity, 
Proofs.  which the said Prince or Power hath converted to a better and fitter use; see Constantine's decree God. lib. 1. tit. 14. leg. 1. & 3. and so Theodos. So in Augustine's time the Christian Emperors took away many lands and dispossessed the Donatists. And Aug. renders this reason for it Tractat. in Joan. 6. because it is by the law of a Prince, King, or Power of the Nation, that Ministers are maintained by this or that maintenance, in this or that way, with these or those lands, et secundum jus ipsius possides terram, and according to this law, or the Nation's law do you take maintenance, and enjoy your possessions. Wherefore the State does great service for God to alter the Minister's maintenance, if Tithes do keep up a carnal▪ 
☞  covetous Ministry, and maintain pride, idleness, riot or excess, let them then fall for shame, and the Dependants with them; for so the Idle Priests will be spoilt; but then be sure they be for better use and ends disposed of, as belonging to the State; though maintenance belongs to the Church. 
Caution.  Yet this withal, I do not defend such as are so earnest to tumble down Tithes for their own ends and private gains. 
☞   

2. Parliament must allow a competency for a Gospel's Ministry in ●●en of Tithes.  2. We affirm a competent maintenance, and comfortable allowance to all able Gospel's Ministers who live soberly and godly, to be of divine institution. Therefore great care must be had that poor men the Ministers be not as much troubled, disturbed, disquieted in their spirits, and forced to suits or wranglings for their Salaries or Stipends, as they have been for their tithes, rates or former maintenance, but special care should be had in erecting their Stipends, that the Ministers may be wholly given to their Ministry, 1 Tim. 4.15. and that they may receive them without troubles.  

3. In such a way as the people consent to.  3. In as voluntary a way as may be (which we assert most suitable to Gospel's order:) our Saviour warrants his Disciples (as Mr. Owen says in's Esh●ol.) to take and eat of those things that were had by their consent to whom they preached the Gospel, Luke 10.8. so that the people ought to be free in the manner of payment or allowance. 
In Augustine's time no Tithes paid as now.  In Augustine's time vide in Psal. 146. there was no general law or custom in the Church (or nation as now is) to pay Tithes. For says he, Decimas vis? etc. will you pay Tithes? the Pharisees did so; sed tu vix millesimam das, but you scarce give the thousandth part: Tamen non reprehendo, vel hoc fac, sic sitio, ut ad istas micas gaudeo, here's a good man indeed; where is such a Minister as says with him, 
☞  yet for all that I find no fault, do so still, for I so thirst after your welfare that I refuse not your very Crumbs. We see then in those days there was no forcing to pay Tithes, for he was content with the very crumbs, the ten hundredth part. So in Concil. Aurelianens. cap. 17. Sicut in arbitrio dantis est ut tribueret quod voluerit, etc. the words are, 
☜  as it is the will of the giver to give what he pleaseth, so if he find him stubborn and obstinate, and froward which receiveth it, it is in his power to revoke the gift, etc. So that the word of God hath laid no necessity upon Tithes, this lay apparent before the Council, for otherwise they would not have permitted such liberty, and have made the maintenance free and voluntary. 
☜  Thus the Bohemians have long since professed their opinion (artic. 15.) say they, the Priests preach and say, 
Exhort. Bohem. art. 15.  that men are bound to pay them their Tithes; wherein they say falsely, for they cannot prove by the new Testament, that our Lord Christ did command it, and his Disciples warned no man to do so, neither did they themselves receive them. So among the Muscovites, the Ministers are maintained by certain free contributions, and certain houses are assigned to them, and they have no law for Tithes, nor maintenance quoad determinationem quantitatis in respect of how much: 
☜  
* The Lateran council was the first that confirmed them. Anno. 1215.  but thus far for Tithes till the next Book.  
4. Papists and Presbyters agree much in their Names of days, (which seems nothing, 
4. They agree in their names of days, months, etc.  but is (indeed) very unsavoury and unchristian) as to name days after the Heathenish Idolaters and custom, from the seven Planets the seven days, Sunday from the Sun, Monday from the Moon, 
Synops.  etc. Rhemist. Annot. Apoc. 1. Sect. 6. But we think (with the Protestants against the Papists in Contro. 9 Q. 8.) this aught to be reform, 
We descent.  and these days are better and more Scripturally (as in Mr. Jesses Scripture Almanac) termed, the first day, the second, or third, etc. as the Jews called their days from the Sabbath. So other things and names must be reform; as of our months, for March is called from Mars, June from Juno, July from Julius, August from Augustus, January from Janus, etc. So also the names of Christmas, Michaelmas, Candlemas, etc. must be altered; and all such names and things as sprung from Popery 〈◊〉 Paganism: 
Fulke.  so said Fulke against the Rhem. and Hierom. in lib. de veste sacerdotal. in Job. Arcturum & Orionem, etc. 
Hierom.  God forbid, says he, that these names should be any longer in Christians men's mouths, Absit ut de ore Christiano sonnet, etc. 
☜  O then that we would reform! Let young students beware of Heathenish names and books, (but for this in the next under the head of Universities) and let us learn our children in the language of Christ and his word, and no longer in the language of the Dragon or the Beast. I commend such as are to learn this to Mr. Jesse's Scripture Almanac. 
4. They agree.   
4. Their practice is much alike about the public meeting-houses, called both by the Papists and Presb. Churches. Fro,  

1. That in the Church's God is most to be met with.  1. As the Papists and Jesuits do eagerly maintain (these meeting houses) their Churches to be more holy than any other places, Bell. lib. 3. cap. 4. de Sanctis. So do most Ministers (so called) and Presbyterians at this day hold what they can neither prove, nor dare (to them that discern) openly own, viz. a specialty in their Churches, as if holier than other places, or at least as if God were more present and to be found there; and therefore for a world will not allow of house preaching or the like. 
We differ.  From which we descent, whilst we affirm their Churches no better than then the streets or barns in themselves, and so say all the (Orthodox) Protestant's against the Papists in Dr. Willet's Synopsis contro. 9 Q. 6. answering all the Jewish objections which the Papists produce for proof, 
Dr. Willet.  as that Solomon's Temple was so etc. 
Proofs.  But our Saviour saith under the Gospel, there is no such difference of places to worship in, Joh. 4.21. The hour cometh when ye shall neither in this mountain, nor in Jerusalem worship my Father; but v. 24 in spirit and in trith: Therefore his worship is not now tied or limited to places or Churches (so called). 
☞  As for Solomon's Temple, it was a type of Christ's body, viz. his Church and Temple more holy than all the World beside, Saints being the living stones thereof 1 Pet. 2.5. A Jew, says Origen in M●tt. tract. 35. Nihil dubitat de hujusmodi, 
Origen.  etc. Christ's doctrine to say so, is strange. Besides, if the presence of God makes holy; then mark the promise (which is not to the place but to the people) Mat. 18.20. 
☞  Wheresoever it be that two or three are gathered together in my name, I am in th● midst of them. If example would add anything, we have all the primitive practice for us, both of Christ praying and preaching on the mount, and the Apostles in any place, in all places, from house to house. Now although we deny not, but that a convenient use may be made of those Churches, yet there is not a necessary use of them as to the places holier than any others, or that God is more present there. 
Origen.  For as Origen hath it, Locum sanctum in cord requiro positum, etc. I seek a holy place not in the house but in the heart: My son give me thy heart. Et non putemus structuram lapidum, etc. Orig. Hom. 5. in Leu. Let us not then think (says he) that the building of dead senseless stones is the holy place. Mr. tindal hath sealed to this truth with his blood, Fox p. 125. That Christ hath taken away the difference of places, 
Witnessed by Martyrs. tindal.  and will be worshipped in every place, neither is there in his kingdom on● place holy and another unholy, but all places are indifferent; neither canst thou more heartily and better believe, trust, & love God in the Temple, at the Altar, in the Church yard etc. says he, then in the barn, kitchen, 
☜  vineyard, bed, etc. And to be short, the Martyrs of Christ have honoured & worshipped him in prisons and dark dungeons. Thus he: And so we.  
2. The Papists appointed these Churches to be dedicated to Saints, 
2. Too nigh one another about Churches as dedicated to Saints.  and Bell. c. 4. brings an argument to urge Temples to be built to Saints. Now although the Priests and Presbyters can't for shame own these Popish decrees; yet what do they less than approve of their Churches so consecrated and dedicated? as to S. Mary, S. John, S. James, S. Thomas Apostles, &c when they profess them theirs, and call them by their names as Sainted, and undertake them as such: 
We differ.  From which we descent and do declare our dissatisfaction with Parish-Churches as such, we disown the titles, and them as Temples and Churches, and we abhor them as consecrated or dedicated as before, and affirm further that many Ministers approbations of those Churches, and appropriation of them to themselves, as theirs is not far from that manifest impiety and idolatry which appeared at their first consecration and Christening (if I may so say) of them, and does lead people into too much Popery and foppery about them. It were to be wished that their names were left, and lost and buried never more to rise among Christians, and that those places also were detested as to the use and end, for which, and name to which they were consecrated. When superstition began to grow big, this idolising of places burgeoned out also, though more anciently they were wont to devote them to Christ, as Constantine did his Temple at Jerusalem to the Saviour of the world; but afterwards they dedicated them to Saints, 
Euseb. Lib. 4. devit. Constant. Lambert.  which says holy Lambert Martyr, Fox 1108 the very Angels themselves would not that we should dedicate to the honour of them. And for this take the confession of Wittenb. Harm. sect 2. p. 46. who say, neither do we consecrate Churches or Temples to any Saints or Martyrs seeing not they, but their God is our God. It will do well (because many are and will be taught by the precepts of men, which is a sad passage, Host 5.11.) therefore it would do well that our States would declare against those Churches as no Churches, that they might never be eyed or owned more than any other places, further than for conveniencie's sake: so that as hot violent Ministers might not approve, so not appropriate them as they do. But that they might be left to the liberty of the godly people, that when the Minister of the parish preaches not, any other godly Minister or brother might preach there, as having liberty and allowance as well as the other. For indeed some proud self-conceited, hot spirited Presbyterians I know, (that account these Churches their own inheritance) will keep (or solely command) the keys and suffer none to preach but themselves or of their own feather, 
☞  gang, and fancy with them; and on the weekdays keep the door so close that a mouse may hardly get in, 
Presbyterians 〈◊〉 truth out of doo●s.  for fear of too much preaching, which they account dangerous, unless on their Rounds on Sunday: So that they threaten to arrest such as dare preach in their Pulpits or Churches (as they say) without their consent. Oh sad! such doings we have in Countries yet! and are forced to preach under hedges or on mountains (which I have done myself when we have not had a twig to shelter us from the rain) But woe be to them; 
Gospel-propagation by this means.  for they have taken away the key of knowledge, and have not entered in themselves, and them that were entering in they have hindered, Luk. 11.52. I hope in time, this will be reform too, which though it seem a trifle, yet will signify much whilst people have a Popish fancy of finding God there more than in other houses, 
Churches how to be dedicated to Saints.  & that the word preached there is better than in private poor souls they can seek no further. But if these places must be dedicated to Saints, 
☞  let them be dedicated to the use of Saints living, 
6. Agree against us. They alike do take advantages at our r●nts, differences, schisms, etc.  and for the Churches (that are so indeed) to meet together. Now to the last thing I shall name (though I might many) more.  
Lastly, The practice of Presbyterians is too alike the Papists, in their accurate Scrutiny which they have of us, to observe what differences they can find amongst us, to make their advantage and out cry against us: this is an old popish trick, Bell. lib. 4. eccles. cap. 9 Do way-bible, p. 50. of the Jesuits inventions, which as the Papists had to render the Protestants odious; so the rigid brethren the Presbyterians do all they can to make us a reproach, and by publishing our weaknesses which they get up from the differences and divisions that are among the Saints, & Churches. So Edward's Gangrena: Bailie in's Dissuasive: Dr. Bastwick in's Rout: Mr. Prin in 12 Queries, Cummultis allis, etc. But we with the good old Protestants and Martyrs must acknowledge too many differences among us, and that about forms too; but we say that unity is no infallible note or necessary mark of the Church of Christ; for as Mr. Bradford said, 
Bradford.  Fox 1622. the Idolatrous Israelites than might have produced and pretended this argument for them. And then,  
2. There may be unity where is not uniformity; and where be differences about some outward rites, yet all may agree in the thing and the end, Old Latimer (Fox 1750.) proves and alleges Hierome, 
Latimer in epist. ad D. Baynton.  whose Translation of the Bible caused dissensions in a Christian congregation, yet says Hierome, Ego in tali opere nec eorum invidentiam pertimesco, nec scripturae veritatem pos●entibus denegabo. 
Hierome.  In such a work as this is, I will neither much fear this envy or fury, nor yet will I imprison the truth of the Scriptures, or withhold it from them that do earnestly desire it. But as Bell. did not blush to say in lib. 4 the eccles. cap. 10. that an hundred several sects were sprung up among Protestants, but that they (of the Roman Church) were one: so say our hot Antagonists the same thing for the same end against us; says Mr. Baily in is Dissuasive from the errors of the times. In the third shameful absurdity (as he says) is found in our way of Independency; that there be multitudes of errors, dissensions, and such like things and persons; whose Bellarmine-like language is arrested and brought to a trial by Mr. Cotton in's answer to him, Part. 1. p. 82. where Mr. Cotton proves, 
Cotton.  such reports of the way rather to justify then condemn it: But with all the Protestants against this charge of the Papists, we affirm as the Apostle does, 1 Cor. 11.18, 19 I hear that the●e be divisions among ye, and I believe it. For it is necessary that there should be also Heresies among you; that they which are approved may be made manifest. It is a sign we are in the true way, when the Devil does take on so, and storm, and studies all he can to set us together by the ears, & so to break us, who united are terrible as an army with banners. This makes an argument for us and not against us. We say as Augustine once to the Pagans: 
Austin.  Non proferant nobis quasi concordiam suam, etc. Let them not lay before us with boasting their concord and agreement, nor ●●st in our teeth (or fling on our faces) the foul discords and dissensions of Christians; for Satan assaults not them as ●e doth us, for quid ibi lucri est, quia litigant, vel damni si non litigant? What doth the Devil get by it if they do disagree? 
☞  or lose by it if they do agree? but by sowing discords among true Christians he helps to hinder the truth, raise ill reports upon the good land, break professors a pieces, make way for persecutions, and draw off people from the practice of Gospel-order, and from obedience to Christ's Laws. This is the Devils cunning to cause contentions, and throw fire brands about our ears, on purpose to puzzle others and to fright them from the true way into his snares: 
Sim.  as a Fowler that hath laid nets, le's those birds or prey alone that go on of their own accord towards his gins and snares; but such as are going from them and in the way to escape, he meets and frights and scares to make them turn back, and drive them another way. But furthermore, though we have too too many divisions and differences amongst us (God knows, which is our daily grief) yet they are not so many nor dangerous as the bitter brethren would have all believe by looking into their multiplying glasses: but those few that are, are not about points of faith, but for the most part forms which are by some too hotly and hastily pressed and pursued. Yet as Helvetia says, Ch. 17. harm. sect. 10. p. 310. We can't deny but the Churches planted by the Apostles were true Churches, and God was in them and with them, yet there were great strifes and dissensions in them.  

Exhortation to unity to all the Churches.  Lastly, Let all the Saints and Churches take warning, there be such as watch for their haltings; and will have at them when they find them in fractions, for than they think they can deal with them! O would to God we were more one! in one! This unity is the form and face of Christ's Church; and when the face hath flaws and scratches, what a blemish is it to the whole body? In what this unity consists I hope to handle in the next Book, and to lay before you divers rules of walking all as one in the fellowship of the Gospel: Et veritate & varietate. But for the present, I present you with Eph. 4 3, 4, 5. Endeavouring to keep unity. Churches united (like a Faggot) cannot be easily broken. And the usefulness of this appears in the several denominations of the true Church, as his sheepfold, which is one, of which Christ alone is Pastor, joh. 10. his vineyard one, Mat. 20. though many vines in it: and one mother, Gal. 4.26. whence many children are brought forth, and are legitimate when they come from the Church's conjunction with Christ, and the word; that incorruptible seed, 1 Pet. 1.23. begets to the faith being preached and propagated. So in Cant. 6.8, 9 though there be threescore Queens or particular Churches that are Christ's (the Kings) wives who are taken into fellowship with their royal husband by solemn stipulation, 
Expos.  and with consent of all friends on both sides, Host 2.18. and such as do bring dowries of praises to Christ their husband, 
Note.  1 Pet. 2.9. yea and such have the keys given them to open and to shut, and to order in the government of the family, 
☜  whilst Christ (their royal husband) is about more public affairs now in the world, in heaven and earth: and such Queens too as bring forth their children true heirs to the Crown, Kings and Princes, Rev. 1.6. yet there be more, viz fourscore Concubines, or false Churches; that have not such intimate fellowship with Christ, but only the name without Wedlock or espousals to Christ; so are all Popish, Prelatical, Parochial, Presbyterial, (as now they are) national and mee● nominal Churches, though they have the ordinary ordinances, yet few of them have a dowry of praises for Christ, all of whom are (to speak truth) without the keys, and cannot order in the affairs of Christ's family, and their children though born to gifts, parts, or the like, yet very rarely have to do with the inheritance; Besides these, those that reject Christ, and too too coily cast him off, and will not marry him, or espouse him, of the vulgar sort, they are without number, exceeding many, Et nullius numeri, of no account, not worth numbering; yet of the worst Churches there are most, of the best fewest; and for all this, says Christ, My Dove, my undefiled is but one, that is all at unity, and one, 2 Cor. 1.12. and his house is one, 1 Pet. 2. though there be many stones, walls, chambers, 
How all Churches differing in forms, are to be one, vide chap. 5.  and parts, and (differing in form) yet all make but one house: all these things instruct us to unity; But what kind of unity is this? and wherein does it consist? mark, it is the unity of the Spirit, wherein all Churches may bear, for this is not kept and preserved by forms and orders, as other false Churches have, & the Kingdoms of the world are; no! but by intrinsical life and spirit, and inward principles, not by being together, in one body, Churches, City, or society; but by being of one spirit, and of one spiritual body, which is Christ's. The heads are these which are offered for unity by the Apostle. First, there is but one body, i. e. not natural, nor political, but spiritual, viz. the Church compared to a natural body, Rom. 12.4, 5. 1 Cor. 12.12. which takes in the Saints of all ages under all forms, and statures; seeing none could be left out to complete the body, but that there is need of Saints under lower as well as under higher forms to make up the body. 
Unity urged.  Whence unity is urged, 
1. Because all one body.  for that there is need of all to make up the body, viz. of the weak as well as the strong, of the lower as well as the higher, 1 Cor. 12.18, 20, 23.  
2. Unity is pressed here, for that this oneness of body flows from the oneness of the Head which in corpore primas tenet, 
2. One Head which is first in ordine.  etc. (says Bullinger de unit. eccles Dec. 5. Serm. 2. is the first of the body; and is first, and then the body, (of right), for members do not unite first, and then choose a Head (says Mr. Dell in's way of peace, p. 20.21. etc.) but first they are (if true Churches) united to Christ their head, 
Dell.  by faith, (Uniuntur primo capiti Christo per fidem) & ipsum caput conjungitur membris per gratiam & spiritum, 
Bullinger.  Bull. in loc. ibid.) and then one to another by love. Therefore all that have but one Head, viz. Christ, I say all Independents, Anabaptists, or whoever they be, should be one.  
3. Unity is urged in this word one body, because unity of body stands well with variety of forms, 
3. Unity can stand well with variety.  distinction of parts and differences of members, 1 Cor. 12.23. which do not hinder but help to make up the body, by a sweet symmetry & harmony, Rom. 12.6. Licet sint membra plurima, omnium tamen est inter ipsa cons●nsio pulcherrim●, etc. Bull. because what one member can't do another can for the use and service of the Head.  

4. Unity is equality.  4. Unity is called for; for that in one body there is an equality of members all alike, making up one body: Not one more than another; omnes authoritate & dignitate pares sunt, (says Zanchy de unit. eccles cap. 3.) etsi alter altero sit diti●r, etc. 
Zanchy.  So are all Churches equal in dignity and authority though some may be richer, or bigger than others (as was proved, 〈◊〉 lib. 8.)  
5 Unity is urged, 
5. Each contented with their place.  for that as each member is contented with its own place and office in the body, so ought each particular society to be, 1 Cor. 12.18.  
6. Unity is called for, 
6. Sympathy.  from the sympathy and fellow-feeling which one member hath with another in the body, 1 Cor. 12.26. and all for and with the whole: mourning with them that mourn, and rejoicing with them tha● rejoice (Congruunt & conspirant inter s●omnia, condolent sibi●i●icem, juvant se mutuo.) Ergo, afflict not one another. 7 Unity is urged from the Law of love, (and therefore of peace) that is among the members; 
7. By the strings of love which one is drawn by to another.  one member doth not force another, or compel another, nor doth one member, beat, by't, quarrel, or fight with another; neither doth one Church with another that is one in the spirit. And then,  
Lastly, Unity is urged for, that every member, 
8 Unity is urged from the duty of one to another and to the whole.  is to serve another, and to serve all (and not himself only (the eye is to see (not for its self only) but for the hand, and for the foot, and for the whole, etc. so the ear to hear, etc. and in serving the whole serves its self. Thus it is among particular Churches, there is no one merely to serve himself, but one lives to serve another, and then all, therefore the Apostle so earnestly presses unity, for that they are one body, and are to serve one another; and all the body of Christ. Let no Church break this bond of love and peace then, seeing all make but one body.  
The 2. Head is one Spirit. Hence unity is urged, for that as one soul, 1. quickens, comprehends▪ moveth, governs, 
Unity urged.  
1. That one spirits acts all  and acts every member of the body, eye, hand, foot, etc. (sicut per eandem animam multa membra unita sunt, etc. Zanch. de eccles. c. 3.) So one spirit all the members; and every particular Church that makes up the body; one Spirit quickens moves▪ governs the Independent as well as the baptised ones, etc. Ergo unity. 
2. One spirit unites all things under different forms.  2. For that as one soul vivificates and unites many and divers kinds of members, so one and the same spirit puts life into Churches under diversity and difference of forms and appearances, and administrations. One and the same Spirit of Christ, unites those in earth, and those in heaven, 
☞  those in the east, and those in the west: and though about several works, yet all by one and the same Spirit, Rom. 12.6.7. Host 10.11. This then is an argument for unity. And, 3. Lastly, 
3. Acts severally in all and yet but one and the same.  as one and the same soul acts severally in every member; and so as if every member had a soul to give it life, etc. yet 'tis but one and the same soul in all: So the Spirit is upon, and in every particular Church of Christ, as if every Church had the spirit solely in, and to her self; the 7. Spirits, Rev. 5.6. for the 7. Churches of Asia, and yet all but one and the same spirit, though living in every one. This should engage every particular Church to unity in the spirit, not in the form: that uniformity will never hold nor abide the day of his coming, Mal. 3.2. 't's diversity of spirits that breaks the peace, 
What breaks the peace of the Church and what not. Zanchy.  not the diversity of forms: for as Zanchy observes, Non externarum ceremoniarum diversitas, impedit veram & essentialem unitatem ecclesiae: it is not the difference of outward rites and forms, that hinders the Church's unity, for God hath left them to liberty, for every Church to use, or not use, as it is most for order and edification, as to time, place, number, manner of meeting, reading, singing, praying, administering Sacraments and such like: In Augustine's time some broken bread every day, some each of the day, 
Differing in circumstances in Austin's time.  some thrice a week, some twice, some every first day, some of the first day; that as to time. Then as to place, sometimes in private, sometimes in public places, sometimes from house to house, yea as to number in Augustine's time, they broke bread sometimes twice a day, morning and evening, sometimes once only. See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner, sometimes without prayer, sometimes with prayer, sometimes with many prayers. 
Buccer. For this vide ch. 5. lib. 2. at large.  Bucer contra Latomum, 133. So there were many ceremonies and much difference about baptism, about prayers, about Ministers and their ordination, etc. and yet was there unit as veritate, (says Aug. Tom. 2. epist. 86. ad Casulanum) though ceremoniarum varietate: unity in verity, though in variety of forms and ceremonies; yet true unity stood well with the differences and varieties of forms, etc. because it was in the Spirit, Psal. 45.13. the Church was all glorious within, though without her outward clothing was wrought with variety and diversity of needlework.  
Thirdly, One Faith, in all, therefore Unity is urged, 
3 Unity urged for all that are in one faith.  seeing all Saints in all ages Moses, David, Daniel, Apostles, and we now, and all that were, are, and are to come, under all forms, live in one and the same mystery, and truth of Faith, 2. Cor. 4.13. apprehending the same Christ, applying the same Salvation: so are all the Churches Independent, Baptised &c. in one Faith, though not in one Form: they live not by form, whether you call it a Conformity with the Prelates, or Uniformity with the Rhemists, or either with the Presbyterians, 
☜  or neither with us; but they live by faith. Not on this or that form or worship, so, as to think our selves therefore good, and others evil, this is contrary to our life of faith, which is all on Christ. This oneness of faith (est una & eadem totius Ecclesiae. Zanch.) which is one and the same in every particular Church, 
Zan●h.  and throughout the whole, 
☜  agrees very well with the diversity of gifts, parts, forms, etc. so in and through all one and the same Christ be apprehended, Therefore Unity may well stand with it in all the Churches.  
Fourthly, he calls for Unity from all that are called into one hope of their calling: 
4. Unity▪ because all alike in hope.  all that are called by the inward and effectual voice of God into one and the same hope. All hope for the same thing, none for better or greater than another. Unit as consist it in hoc, quod una eademque sit omnibus spes, una eademque omnibus, proposita haeraditas coelestis. Zanch. For 1. Cor. 1.9. 
Zanch.  God is faithful by whom ye were (all alike) called into the fellowship of his son Jesus Christ our Lord. All the Churches do a like expect the appearances of Christ; the day of his coming the effusion of his spirit, the restauration of Zion the reign of Christ, and the inheritance of the Saints. Ergo, Unity: 
☜  for it is for such as differ in their hopes to differ in their love and ways.  
Fifthly, One Lord: no more Lords but Jesus Christ, nor no other Lawgiver, in and to all the Churches; 
5 Because but one Lord  therefore all should come under one Lord. For 'tis divers Lords and masters that make divers Laws, and minds, and wills and ends. Hence a rise divisions indeed: but one Lord, and one Law, one master, and one mind should be in all the Churches. Besides he is Lord to all alike, as much to one, as to another. Ergo, Unity  
Sixthly, One Baptism: with which all Churches are Baptised, 1. Cor. 12.13. 
6. One Baptism, idest, of the spirit.  For by one spirit we are all baptised into one body. This is not the sign which hath been often altered▪ but the substance which will never be altered: not the pouring on of water, but the pouring on of the Holy Ghost in gifts and graces; which is in all Christ's Churches; and the Baptism of Christ indeed. All that are thus Baptised with the spirit, are Baptised into Unity, 
☞  into one Body: wherefore the Welsh Curate (with his Welsh Crew) would do well to learn better English (seeing he would insinuate that he is a Welshman of Cardiff, 
The Welsh Curate his Rantisme in his Book so styled.  yet is the Apostle of the English, as he saith, as Paul a Jew of Tarsus was, yet the Apostle of the Gentiles) then to asperse and despise those Churches of Christ that are under the administration and baptism of the spirit. He professes openly and in Print proclaims himself to have Paul's spirit, (he might have said Saul's spirit) not to build up, 
☞  but to destroy (so I thought) the Churches. For many of them are (indeed) such seducing dangerous spirits which cause division, (which I confess I fear are many of them crept into some Churches.) Now as fi●e with fire, and water with water agrees well enough, so will all the Saints, 
Sim.  till there come in an Antipathy of spirit amongst them; and as fire with water cannot agree together, but make a ●●ge noise, quarrel and fight together, and oppose one another violently, with thundering threatenings till one destroy another, unless one be thrown from the other. So is it with such contrary spirits as are crept into the Churches, till they be out again; fire with fire agrees, because being of one and the same principle and spirit, it adds to and edifies one another; so the Saints with Saints etc. but water and fire cannot, because the water is of another principle and spirit, and seeks to destroy the fire; so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits (by their own confessions) and in Antipathy to the Churches and Saints in fellowship, 
Caution to the Churches, of that Church-destroying spirits: for so they say of themselves.  that seek to build up and edify one another, and all in Christ: but when this spirit comes, the Welsh Curate tells us, 'twill do all that may be to destroy us. O that the Churches would then have a care in the admission! Of such! who (as in Rev. 2.2.) say they are Apostles, but are not! (for they are Apostats)▪ And the Church of Ephesus was highly commended for their strict trial of them, and for finding them liars, seducers, and false Teachers; so let us do, and let us all march on to the Land of Promise, under one and the same hope of our calling whereunto we are called, and as baptised by one spirit into one body.  
Seventhly, Unity is urged among all the Churches, 
7 Unity, for that all have one God and Father alike of all.  for that they have one God and Father of all. One Father without respect of one more than another, God and Father to all alike, all alike dear to him, 2. Cor. 6.17.18. who delights in all alike, and walks in the midst of the seven golden Candlesticks, without respect more to one then to another, as that one is better me●tall than another; seeing all are alike borne of God, and all alike in one Covenant, and in one Jesus Christ, Mediator and Head of the Covenant; therefore he calls for Unity, for that we are all a Kingdom of Brethren, Mal. 2.10. one God and Father of us all.  
2. Above all! We are not one above another; 
Above all.  but one equal with another: but only our God and Father in Christ is above us all, Mat. 23.8.9. we are all his children, and all alike live in his Will; he alone commands, and blesseth us all alike, therefore we should be all in unity, Psal. 133.1. O sweet for Brethren to live together in unity!  
3. Through all. All alike profess him, possess of his nature, 
Through all.  and he, through all the Churches, and Ordinances appears abroad too, Isay 2.3. Micah 4.2. Ergo unity amongst all.  
4. And in you all. He dwells in all the Churches (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 2. Cor. 6.16. Jo. 14.23. his presence is in this body of Christ mystical, as it was, 
In all.  it was in Christ's body when clothed with flesh, Col. 2.9.10. Eph. 3.17.19. the same for quality though not (yet) for equality. Ergo, unity amongst all.  
These are the bonds of unity, 
The Church's ●it in unity, is a great advantage to Satan.  to tie all the Churches together in one; Satan hath no better sport then to see them spit fire at one another, and is never in more hopes than then. When Cyrus came near Babylon with his mighty Army, and found the River about it, 
Sim.  over which he was to march with his huge Host impassable and impossible (it being so deep) to transport his Army that way, he was at a loss, 
Vt imp●ret Divid●t▪ is his 〈◊〉  till he thought of a likely way, which he as suddenly set upon; he caused it to be divided many ways, into many Channels, and several Currents, whereby the main River sunk, and so on a sudden, and with great facility he got over the River with his Army and took the City with ease. Thus Satan doth when he hath any design against the Saints & Churches; he sets them into Divisions many ways. Therefore my Council, as from the Lord, is to love one another, as Christ's Disciples, & be steadfast in one spirit, Phil. 1.27.28. and then be in nothing terrified by your adversaries: 
In unity, the greatest terror that can be to Christ's enemies.  All the powers of Hell cannot hurt thee then. It was the Council Severus gave to his Soldiers, in vobis pacem & caeter●s dispicite: be one among your selves, and a Fig for your Enemies; so ye will then be terrible to all Christ's Enemies in the world, for they shall know, that out of Zion shall the destroyer come, and they shall find Jerusalem a burdensome stone. 
Sim.  Vis unita fortior, as Mathematicians say of figures, the straight figure or line is weakest, but the circle is strongest of all others and the best, and usefullest, because one part hath fellowship with another, and meets another, and holds up one another; so should Churches help to hold up one another; and as one line runs into another, so should they, and such are strongest and best that are so united; the Lord delights in them most too: O my Dove! my undefiled is one! this unity delights his heart. People seem much to eye the Churches now; now they appear in public, and preposterous spirits are ready to judge the last news of the Fleet beaten, and the Foreign Nations, preparing and threatening, to be prodigious signs, presaging ruin to the Churches. which puts me in mind of Cicero's Oration, and answer to the Soothsayers, who upon news of Earthquakes, and such terrible signs foretold great calamities ready to come upon the State, (as our star gazers, and sign-observers do now but says the Orator, 
☞  fear not; for the Gods will easily be reconciled to us, if we be but reconciled one to another: so I say to such, our God will easily be at peace with us, so we be but at peace one with another; and then let them (all the world if they will) associate themselves together, and they shall be broken a pieces: yea, in order to their breaking a pieces they must associate themselves together, Isai. 8.9▪ and Gog and Magog from all parts of the world, must be gathered together in battle, in number like the sand of the sea▪ and besiege the Saints, and circumviron the beloved City of God; but fire shall come from God (the spirit of God) out of Heaven (the Churches and Saints) and shall devour them and eat them up; as in Rev. 20.8.9. Out of their mouths shall come fire and devour their enemies, Rev. 11.5. and whosoever hurts them must in this manner be killed; 
No fears if we want not in Unity  so that there is no fear of all the foes in the world, though they be as many as the sand of the sea. But if any thing hurt us, it will be want of Love; if any thing will nothing us, it will be want of unity. Unities severed make no number, Letters divided make no syllable, syllables divided make no word, 
Sim.  words divided make no speech, members divided make no body, stones divided make no wall; so that without unity, all stands for nothing, 
☜  as a cipher. I fear nothing so much as want of unity and love among Churches and Members: for as Shepherds observe, 
Sim.  when sheep fall a butting one another, a storm is nigh; so may the Pastors, that Christians contending, and butting one against another, and Churches justling one against another presages a sad day, without mercy prevent; wherefore to ease my heart, and unburthen my spirit, I am heartily possessed with three things that will produce unity indeed. Which I shall hint to the Churches, and so wipe my pen. 
Three things expected. ● an hour of Trial short, but sharp to the Churches.   
1. A short but sharp time to try the Churches, that those that are approved may remain; which day shall be short for the Elects sake, and is called but three days and a half, Rev. 11 9 though in former years, the time of persecution was long and hotter, 
☜  for now their bodies shall be above ground all this time of persecution in the sight of all People's, and Nations, till the spirit of life enter in afresh, 
1 Proph.  and in a fuller measure than ever before, and the witnesses stand upon their feet again, v. 11. Then woe, woe be to the Nations to the purpose: And this time will be so short that it is called the hour of temptation, Rev. 3.10. and the hour of Judgement, Rev 14.7. and for a little moment his indignation, Isa. 26.20. 1. Pet. 4.17 and then will the Lord ar●e to punish the inhabitants of the earth: they must begin at God's house, 1 Pet. 4 17. but end in & with the world. Then sinners in Zion shallbe afraid, Isa. 33 14 & terror & trembling shall surpriz● the Hypocrites that are in the Churches; for they shall not be able to abide his coming like a refiners fire, Mal. 3.2 3. nor can they endure to dwell with those devouring fires, & everlasting burnings, which the upright in heart shall live in. Yet this trial will be well for the faithful ones, for though two parts will be found dross and left behind in the hour of trial, yet a third part shall remain and be purified, and shall call upon the Name of the Lord, and he will hear them and will say, this is my people, and they shall say, the Lord is my God, Zach. 13.8.9. this hour will scatter Shepherds as well as sheep, or Pastors as well as People. 
The Churches more one then ever.  But then shall the Churches be more in unity then ever, and like gold run melting together out of the refiners fire: for as a flock of sheep are lose about, 
Sim.  and scattered, and every one for himself feeding, and divided one from another, till comes a dog amongst them, and then they run together and keep close one to another: and so are the Churches too much at a distance one from another, and each one minding herself too much and her companions too little, and too much divided, and (doubtless) willbe till this time of trial comes, and makes them keep together and closer in love and unity; so in the Prelate's times, 
☞  Oh what a sweet unity! love! and harmony was among the Puritans! and Professors! when they were under persecution! how they prized one another! and so it will be again and much more.  
Secondly, This Unity of the Churches will be honoured from Heaven with a large effusion and pouring out of the spirit upon them; 
2. Proph.  
The spirit poured out upon all.  for in that day they shall know the Lord to be their God, and as one people they shall acknowledge and never be ashamed, and then shall it come to pass, that he will power out of his spirit upon all, Joel 2.27.28. And by this they will be yet more one then ever before, 
Then unity most of all.  as appears Act. 2.17. and 4.31.32. when those that were filled with the holy Ghost, were of one heart and one mind, and of one soul, neither said any of them that ought of the things which he possessed was his own, and then great Grace was upon them all. 
Expos.  Great grace then indeed! Having favour with all people, Act. 2.47. This blessed day is hard by us; when Jerusalem shall be a praise in the whole Earth, round about us; but we must be purged first. In Ezek. 37.7. as the bones there came together by the shaking, 
Sim.  bone to bone, so will the Churches by the shaking before mentioned, in the time of trial, cling and come up closer together then ever before, Church to Church, and all as one. Though they were before (as the bones) scattered, so in their affections, and far asunder, they shall be shaked together, believe it; and then they shall receive life, and breath from God more than ever before, v. 9.10. 
☜  Yea they shall not only be shaked together, but tied together with sinews and cords and laws of Love that shall never break: and this is to be before the full wind from all 4. parts blow upon them and fill them with breath and life; 
When?  So I am assured from the Lord, and the Churches shall find it, that they must be united together with strong ties and laws of Love, even with the liveliest sinews and strength of affections, before they shall enjoy that great and notable effusion of the spirit (which is the wind that blows where it lists) in such a measure as from all parts, in all gifts, graces, 
☜  and admirable administrations as from all quarters, to enliven them, and multiply them; for in that day they will be as an exceeding great army, Eze. 37.10.  
Lastly, 
3. Proph.  consider the great and notable day of the Lord is then (the next) that comes upon us, 
3. The great day● the Lord the nigher it is, the more Churches will be united in every year  joel 2.31. and Zion shall be glorious. In the mean time as the lines of a circumference, the nigher they come to the centre, the more they are united, and the nigher they are one to another. So for certain, Sirs, the nigher we are to that time, the more we are united, and the nigher we are one to another; So that we shall see every year the Churches more and more united and that in the spirit, until the dispensation of the fullness of times, when all things shall be in one. Ephes. 110.  
The Lord hasten these happy days: I was pressed in my spirit to acquaint the Churches thus much, and to call upon them to unity, that the enemies might not have such advantages against us, as they do take for our defect in this duty; 
☜  and that our unity consist not in forms but in the spirit; as for practical rules heerto, I shall refer the Reader to the following book. But thus I have shown wherein the Presbyterians and Papists agree and are alike in Discipline, Doctrine, Ordinances, and Practices. In Discipline, for the Church Catholic, Head of the Church, matter of it, force of it, foundation of it, and in laying their foundation, and about the Keys, and Synods, and in Officers, to all which we have declared our dissent and abhorrance, and so for Doctrine, and Practices in all, in near fifty particulars, wherein I have clearly instanced; the Lord make his people in England wise enough to avoid such Popish tenets and doctrines, and give our Brethren that power and will to cry Down with Antichrist, Down with Babylon, as we do that hear the voice; lest partaking of her sins they partake of her plagues, Rev 18.4. And let them not think me their enemy for telling them the Truth. Gal. 4.16. But to the 3. Consid.  
The 3 Consideration (to come to a Conclusion) is, that the consideration 3 Gospel Order in the congregational Churchway (which we have treated of) restored to its primitive purity and beauty, 
This Gospel way is.  is one of the great promises of these latter days; and the spiritual glory of it sparkles in sight of the saints, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  out of many promises, prophecies, and variety of the richest types; and is to stand apparently distinct by its self, from all other orders, ways, worships, or Churches whatsoever, as the visible Kingdom of Jesus Christ, for his subjects to walk in.  

1. The great promise of these later days.  That it is one of the great promises to be accomplished in these latter days, appears, Isa. 2.2.3. Micah. 4.1. Isa. 35.1. 8 9.10. Isa. 30.21. Psal. 110.3. Ps. 46.2.3.4.5. and 48. P. 3. Malach. 3.17.18. Isa. 51.3.4. Dan. 2.32.33.34. Act. 3.21. Dan. 8.3. The higher is last; the best wine at last, and the glory of the latter house shall be greater than the former. Hag. 2.6.7.9.21.22.23. For further Explication (though I have been full in former Chapters, yet to conclude this) I shall name these 6. special Heads which ensue, to prove this General Assertions without exception.  

1. Christ shall reign over all in these latter days.  The Prophecies and mproises are full for Christ's reign, as Head and alone Ruler in his Church, especially and most visibly in these latter days. He alone shall reign over them in Zion and for ever. Micah 2 17. Psal. 99.1.2. Isai 9.2.7. and 22.23. Psa. 2.6. And is set up King in Zion. He will be greatest in Zion· Rev. 2.26. Yea and rule the nations to, Rev. 11.15.17.18. Zach. 14.9. Therefore all power is given him in heaven and earth, Church and State, 
☞  Mat. 28.18. to rule all, as being more excellent than the mountains of prey, Ps. 76.4. till all be under him, 1. Cor. 15.25. Thus he ●ides in our day's conquering, and to conquer. But to speak to his Headship; In his Zion, his most special habitation and Kingdom. He is the alone Head, 
Especially as Head in his Church or Churches.  of whom all members aptly joined, receive life and growth. And this he is to us, as he is one with the Father, Jo. 17.21. From whom we have life and grace. In especial manner he is to be manifested such a Head in these days of restauration, Hosea 1.11. the children of Judah and Israel (though they differ as to form, as Independents and Anabaptists &c.) shall be gathered together, and appoint to themselves one Head, 
Expos.  and come up out of the Land, for great shall be the day of Jezreel. So the Churches of Christ shall be all one, as we said before in Unity, under one Head, viz. Jesus Christ. For although the Churches have stood off hitherto one from another, as the 10. Tribes did from judah, and so we●e divided into two parts, as Independents and Anabaptists, God hath promised to unite them, under one Head, (when as circumcision and uncircumcision shall be nothing, but a new creature) though for a time by reason of our too much Idol-worship, God suffered them to divide, 1. King. 11.33. Yet God hath promised the elect of them shall be all one under one Head▪ 
☜  i. e. Christ whom they shall appoint, choose, proclaim, cry up with one suffrage; 
Christ a King, how and to whom.  he saith not a King for so he shall be to the Nations, and rule them with a rod of iron, but a Head, & so he shall be to the Churches, to testify the firm, sweet and inseparable union they have with Christ, as a Head to give vital spirits power, nourishment, ●ife, wisdom, influence, 
And a Head, how.  and all to them, as the members; i e. a more admirable, useful happifying excellent union, beyond comparison, then can be between a King and people. And then they shall come up out of the Land, the Churches shall arise out of that of Babylon which held them captive; out of those forms which made them differ, and from those Idols that caused their divisions, then shall they come out of that Land that they were in bondage in, and be no more entangled with those yokes. Gal. 5.1. and all this in the spirit, as Zanchy observes on Hosea because great shall be the day of Jezreel. That is seminis Dei, of the holy seed, the elect of God, 
Zanch.  that is, of Christ▪ as Psal. 118.24. the great and glorious day of Christ's reign, and great shall be the day of his Churches; i. e. the saints thus congregated, that have (as before is declared) suffered affliction (for a short time) in the valley Jezre●l, v. 4. wherefore in a word: 
Expos.  Exhort all the Churches (as Hosea 2.1.) say to your brethren Ammi, and to your sisters Ru●hamah, say one to another Ammi my people. 
A word to the Churches.  The Lord saith Ye are my people, the people that all these things concern, and this great day will come upon. O preach this doctrine! and say to them, Ye are my brethren and sisters: O that we would begin this! to stir up one another, and to provoke one another to love and good works, Heb. 10.24.25. and so much the more the nigher this day is, yea to call abroad to such of Israel and Judah that are not yet gathered with you under this one Head, that they may make haste to come up out of the land, wherein they are captive to the King of Babylon, the Beast! saying to them without, there is mercy, and they may be received; 
☞  for though by nature they are Lo-ruchamah, and aliens to the Commonwealth of Israel, without grace, without God, without mercy, or love; yet by grace they are Ru●hamah, i. e. a people that have found mercy, and hope, and may be received as we, for his bowels are not shut, but means are offered. 
2. The precious Saints, the matter of these latter days.   
Secondly, the Prophecies and promises premonstrate the most precious matter which the Church shall be made up of in these last ages, as jewels, Mal. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculium, or picked out ones, in that day: So Esa. 54 11, 12. Behold, I will lay thy stones with Saphires and fair colours, 
Expos.  upon Christ as the Foundation of his Church, (which is already laid, and from this very day of the laying (Christ to be our) Foundation, 
Proph.  God stands engaged to bless us: Haggai 2.18, 19 From this day will I bless you, saith the Lord, your Churches shall be blessed, upon this foundation shall be laid up the most excellent stones, living stones, yea the liveliest, 1 Pet. 2.5. having the fairest appearance, and the fullest virtue and efficacy. The jasper's, viz. are those that are heavenly minded, 
jasper's who?  meant by the excellentest Sky-coloured ones that are, those whose conversations are in heaven, and contemplations about heaven. The windows, viz. those that give light, or rather, through whom light (as they receive from the Sun) comes to others, are to be of Agates, or rather as some read it, 
Agates who?  of Crystals excelling all in purity and sanctity, having of that pure river, clear as Crystal in Rev. 22.1. yea and the gates by whom they enter into the Churches, are to be as Carbuncles, Trem. saith red stones, 
Tremel.  Carbuncles being of a red colour like fire: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fiery, burning, as well as red, 
Carbuncles who?  and seems to carry out the excellency of those that do receive others (as gates to let in) into the Church, viz. being full of the Word and Spirit, like fire in the bones, by the searching Doctrine of the Word they make trial of those that would enter, Rev. 2.2. as fire purges and tries, and proves, so do they, being most excellent in divine and spiritual knowledge; yea, 
Most precious Stones.  all the borders of precious pleasant stones; all this shows the excellency of the Church, for matter, which is foretell by this Prophet, especially relating to these latter days, all the stones (of which this building consists) even from the Foundation to the topstone, yea and to the very borders, are to be of the most precious stones, the precious from the vile, jer. 15. not good and bad together, or precious and common together, as have been hitherto, but all of precious stones, (at least so in appearance) as Crystals, Agates, Saphires, Carbuncles, and such like holy and excellent Saints, 
☜  shining several ways for singular uses, with gifts and graces, and what is spoken before figuratively follows plainly: They shall be all taught of God, i. e. by the Unction from on high, 1 Jo. 2.20.27. and built up in righteousness, i. e. in grace, spirit, power▪ etc. Such transcendent matter to make up the Church in the latter days, lies evident for an undeniable truth, in Rev. 21.17. 18.19.20. and the foundations of the wall of this City were garnished with all manner of precious stones etc. but that this is spoken of the Church here, 
Expos.  appears in Rev. 21.2. called New Jerusalem coming down to dwell amongst men: not that Jerusalem above, Gal. 4.26. as Paul speaks of it; but the Tabernacles (i. e. every particular Church) of God with men, 
☜  to whom the Lords presence is sweetly promised, v. 3. and all former afflictions and persecutions are to be removed, v. 4 and times of restitution for new things to be restored, v. 5. Now let the Churches that live in the days when the seven Vials full of the seven last plagues are to be poured out, know; 
A word to the Churches.  that the particular description of their glory and excellency is obvious, and viewable, for though before (till those days) they willbe but as poor tabernacles with men; yet than they (in unity as before) shall be the Great City▪ having the glory of God, v. 10.11. and light, like a stone most precious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Luminosum Corpus, lumen ex se diffundens: i. e. the presence of God most gloriously in her, viz. such a presence, and such a light shall the Churches than be filled with, as will give and communicate light to others round about; In this sense shall the glory of the latter house be greater than of the former, for that in the former the presence of the Lord was manifested, more according to God's old way of appearing in the Tabernacle or Temple; that is the Temple was then filled with smoke, 
When they shall excel.  as Rev. 15.8. his presence, & power▪ & glory, etc. appeared in smoke, and were discernible so far as might be in smoke; 
☞  but then (it is ere long) there shall be another manner of manifestation of God in the Churches more glorious, and excelling in power and presence, life and light, then ever before▪ viz. by filling the Churches with a bodily light, such a substantial manifestation of himself, as shall give light to others, and no more in smoke, dark veils, and forms, (which hurt the best sight most) as before, but in pure light, clear and light discoveries of himself by his spirit, filling the Churches therewith. And further, a further and more special description of th●ir happiness from the excellency of the man●er which he showeth to be all precious, v. 18 all the City of pure gold, which fires or flames of persecution can't consume, but make more illustrious and pure, and will never wear away, but will be perpetual for substance; 
☜  yea the very outsides, and lowest matter most precious, and like precious stones. Here are twelve named in number alluding to Exod. 28.15. the 12. Gems set on the breast plate, for the High Priests ornament. Hebr. Coshen, agreeing with Casha●; for the Saints are so to Christ the Highpriest and in his breasts; and will be abundantly unto his praise: As an Oracle silent, yet seeing Chazah. And there were to be four rows, foure-square, doubtless to signify a coming in from East, 
☞  West, North, and South, but what kind of matter shall make up the Church, may something appear from the several significations and natures of the stones; as first the Jasper, of the Hebr. Jashpeh, growing in Scythia and Persia, they be of several sundry colours, but the best is the azure-green▪ or airy green, 
1. Who are jasper's.  which hath a heavenly brightness, (which Pliny calls, Aerizusa) of admirable beauty, sparkled with many blood coloured drops, and it is of incomparable use, and hath variety of good in it; hung about the neck, it easeth pains, in the inwards, & comforts them says Galen, stays the violent current of blood out of the nose, and mulierum menses prohibet; for it hath an astringent faculty: And some say it avails much against libidine and the luxurious lusts of the flesh. Such excellent matter must Christ's Church, the new Jerusalem in these latter days be begun with; And we find the former ended with it, 
In what properties they excel.  Exod. 28.20. and indeed we must begin where the former ended, and so go on to exceed; such are jasper's then, that are (as we said before) most heavenly minded, & enlightened, sprinkled with the blood of the Lamb, and of incomparable use, being full of divine (though it may be occult) qualities, of a strict conversation, and having an astringent power to take people off of luxurious, libidinous, wicked lives, and from making provision for the flesh to satisfy the lusts thereof.  
Secondly, The Saphire which is the Hebrew name, but in Chaldee is Shabz●z, is very pleasant in the eye, 
2. Who are Saphires.  which the Medes most account of; it is hard and durable, and delights and cheers the whole man. It is good against choler, melancholy, and the stings of Scorpions, saith Albertus Magnus. It expels Poison, and cures some pestilent diseases; such are Saphires then, (and shall make excellent matter for the Church) who are precious in the eyes of all who have sweet, humble, 
In what properties they excel.  self denying, amiable carriages (which were to be wished were more among all Church-members now) as they had in primitive times Act. 2.47. to be praised and highly accounted of, of all; such do refresh and delight the souls of others, they are durable too, and will never fa●l away from the Church, or forsake the truth, nor be frighted away from profession but endure fiery trials; such are very vigilant over their own Choler, and do much curb and cast by their passion, and they serve the Lord merrily with gladness of heart, and rejoice in the Lord always, and are very useful against many reigning, raging pestilential distempers, and venomous lusts to suppress them, alloy the rage, comfort the heart, and cure the disease. Such as these are in the second place very precious matter: and further as some say, the Saphire will keep a man more chaste, by abating the boiling and burning heat of the flesh, and that it is good to clear the eyesight, to restrain sweat; and so (doubtless) such Saints are signified hereby that do keep their hearts and affections most pure to Christ, 
☞  & most chaste and alone to the Lord, without running a whoring (as too many do) to covetousness, the world, flesh, pleasure, or the like, that will not suffer their hearts to be taken up with any thing but Christ; and therefore they kerb and cool the heat of carnal concupiscence by the virtue and divine power which is in them. And thereby these have the quicker and clearer sight and faculties of understanding, and do much help others in their sight, especially such as have their eyes oppressed with ill humours; and they much restrain sweat and labours after things that will not profit them, and thereby do keep their souls and bodies in the better temper, and grow the stronger and heartier after things above; these are precious matter.  

3. Who are the Chalcedonies In what properties they excel.  Thirdly, A Chalcedonie, which is in Hebr. Nophe●, a sort of Carbuncle, as Pliny says, lib. 37. chap. 7. it is plain simple stone in appearance, yet it hath a fiery brightness, and grows in the Northern parts, and is found about the Straits of the sea of Chalcedon. Some say it is denominated from the Hebrew Cadcod, as is before mentioned in Isay. 54.12. On this stone was Judah's name engraven, of whose Tribe came Christ. Heb. 7.14. And this stone is of singular use against foolish phantasms and flying illusions, and doth very much strengthen the constitution of the body (vide Zanch. de Ter. meteoris lib. 3.12. 
Zanch. ) The mystery of this is of such Saints that are precious within, though simple and plain and of no account without, and that promise but little by outward appearance, and yet are full of fire, and of the Holy Ghost, 
In what properties they excel.  (of the Tribe of Judah) deeply engraven in them, and on them, as Ignatius was said to have the very Letters JESUS written on his heart; such are found in the faith, 
Ignatius.  and found in judgement, and of great use, and able to suppress the fantastical flying conceits of unfound empty professors, pretenders, and busy brains; as in every age many will be about to spread their sprights, and whine out their whimsies and delusions; and such precious matter will be of much use to strengthen whereto they belong.  
Fourthly, the Emerald, Smaragd. or in Hebr. Bareketh, 
4. Who are the Emeralds.  of Barak, which is Lightning, Ezek. 1.13. is of a most pleasant, lovely, lively fresh green colour; on this stone Levi was ingra: ved: it grows in Scythia; it is a very soft stone, and soon broke, and is not to be forced: It is said of a certain King of Hungaria, that once when he lay with his Wife, having this stone on his finger, it flew in three pieces, which may easily be by over-heating it; therefore but few wear them: It is a great enemy to Bacchus and Venus, and cures many Diseases, helps the Memory, and is good for the sight, and much expels dreams and fancies from men when they would sleep; and certainly such Emeralds are those Saints that lively represent the Green Spring, that is come; 
In what properties they excel.  the flowering and blossoming days that do come, that are fat and green Olives in the house of the Lord, ye green figs that gives a good smell, and such as are Priests and Levites in Christ, that are very tenderhearted; a little passion, or pride, or carnal heat, of flesh, etc. makes them humble and soon breaks their hearts; they can't endure sin, no not appearances of evil, or the least occasions to sin; 
☜  though there be but few of them, they comfort many a soul, cure many a disease, help many a bad memory, enlighten many a dark understanding, and do much enable against doting dreams, and foolish fancies that have no good bottoms.  
These are excellent matter indeed, but they will not endure to be forced, but easily yield, and are willing in the day of his power.  
Fifthly, the Sardonix: the word seems to be made up out of the Sardine and Onyx stone, named in Hebr. Jahalom, 
5. Who are the Sardonyx.  (says Ainsworth) of smiting; for it is a very hard stone, and will bear banging blows: it is (as Pliny notes lib. 37. c. 6.) of a fleshly ruddy colour, 
Ainsw.  to be found among the Indians and Arabians, and is excellent to make one modest; and may mean such sort of Saints as are found and will suffer all sorts, 
☜  yea the violentest knocks, strokes, stripes and calamities for Christ's sake, the Churches and Gospel's sake, and yet will hold out and nothing fear at all, and yet such as are innocent as Doves, very modest men, full of humanity and courtesy to all, stoutly disposed and very gracious.  

6. Who are the Sardius.  Sixthly, the Sardius, called in Hebr. Odem, of Adam, red. For it is a Blood coloured stone; the Chaldee calls it Samkan, and Thargum▪ Jerusalemi, Samketha, it is found among the Sardians, whence it hath its name: it is of excellent use to cheer up the heart, and as Paraeus further notes, to drive away fears, to cause boldness, 
Paraeus.  to stay the issue of blood, to put an edge upon the ingenuity etc. It hath an attractive power over wood, and draws it to itself, as the Loadstone draws iron, and it is excellent to receive a Seal or Image, neither is it dulled by the often using it: such precious matter are meant by this, who are of the second Adam, the image of him who is of the heaven heavenly, 
In what properties they excel.  1. Cor. 15. washed with his blood, and so presented to the Church; such can comfort poor souls as they have been comforted, 2. Cor. l. 4. and then cheer drooping hearts by declaring their own experiences: these Christians (and precious stones) will not suffer fears to possess them, but by faith are above fears, full of fortitude and courage for Christ and the truth, and evermore emboldening others to stand to it, to fight a good fight of faith, 
☞  being clothed with the whole armour of God, and to be strong in the Lord, and in the power of his might, putting an edge upon them to act and stir for the truth, and never to be idle; yea such as are attractive to draw the wood of Lebanon, 
☞  the Cedars of the Forest, and fit matter for the builders use into fellowship with them; and such as have the image of God, the likeness of Christ admirably on them, and the plain seal of the spirit in them▪ and such as are never weary with well doing, nor dulled with using, these are precious ones indeed that shall be found (ere long in more plenty) fit matter for the Church; although as yet but few of them are gathered, for they are somewhat obscure in outward appearance.  
Seventhly, the Chrysolite, which in Hebr. is Tharshish, the name of the Sea in Psa. 48.8. for it hath the name of a golden stone, 
7. Who are Chrysolites.  and is called in Chaldee Crum-jamma, of the Sea●ole, because that the glorious splendour of it is most splendent, shining golden sea green; it grows among the Indians and Arabians, and fetched out of black earth oftentimes. It is of excellent use to refrain from Venery and lust, and laid under the tongue it doth admirably abate the thirsts of fevers, or violent desires, and it shines loveliest early, horâ matutinâ, by morning light; such precious souls shallbe found out too, that shallbe filled with the knowledge of the Lord, which is to be as a mighty flood; and as the Sea covers the Earth, (Sea-green) i. e. having their colour and properties from this Sea and these waters. Such as were fetched from the Blacks, of darkness into light; out of the black Earth of the first man, by the power of God, 
In what properties they excel.  (although they will with the Chrysolite retain some signs of that place from whence they are fetched, by some black spots which will appear viz. in their infirmities) they are great enemies to the lusts of the flesh, & to carnal concupiscence, having in them a restringent faculty to curb and keep back themselves from running out; and they find a virtue in them, that allays all passionate and excessive thirstings after the world, or things below; and are means to cool this in others that have violent Feavorish humours, and call and cry for those things to satisfy them and to quench their thirst, which will but increase their thirst; but these Saints have virtue from Christ (the Sun that shines on them and makes them precious) that they shall never thirst (so) more, Jo. 4.14. and these precious ones will seek the Lord early, as Mary Magdalen did early seek Christ, Jo. 20.1. even while it was yet dark; they will lose no opportunity, but take it betimes, and they shine best earliest. Such are the precious matter promised to make up the Church in these last ages.  
Eighthly, beryl, in Hebr. Shoham, in Gr. beryl, 
8. Who are the Berylls.  the Chaldee is Burla; Pliny says it is an Indian-stone, but Dionysius that it is found in Babylon also, of a waterish, skye-colour, for the most part, and somewhat dull to look on (although they be of divers sorts, and they having divers colours.) This is also of exceeding good Use, against the humours of the Eyes, and to suppress sighs, and to help the ill liver, 
In what properties they excel.  and (set to the Sun) to kindle a fire, etc. Such Saints are precious matter indeed who excel in these properties, that are not only sky-coloured, and heavenly, but (waterish) humble and lowly, and willing to be of no account for Christ's sake; they are little or nothing in appearance, but full of vigour and virtue to comfort souls, to suppress sighs, and cause sorrows to fly away, to help their sight, to remove humourish obstructions, and to work upon ill livers, and to restore them to soundness; and having the power of Christ, the influences of this sun of righteousness with them, they wonderfully inflame souls, and kindle a fire in their hearts to embrace and embosomed the things of God, to long after communion with Christ, to be in love with him and his ways, and to set souls a burning after grace and glory; such as these are indeed precious matter.  

9 Who are the Topaz.  Ninethly, a Topaz, of the Gr. Topazion, in Hebr. Pitdah, whereunto ●●pad or Topaz is taken, found among the Aethiopians, Job. 21.19. Pliny says it grows among the Troglodytes, as Dionysius says it is an Indian Gem, in Chaldee Jarkam and Jarkatha, that is green; it is of a rich golden green colour, it is of excellent use against the emrod's, it affords (sometimes) a milky liquor, cures a wound, helps the Lunatic, and keeps much from mutability. Surely such Saints are precious matter, and useful Gems, that the latter days shall find out, 
In what properties they excel.  for curing of many sharp humoursome diseases, that would obstruct the passages of the excrements, which would be to the hurt of the body, such as would hinder the casting out of traditions, 
☞  and excremental doctrines which will hurt the Church: Such Saints shall say, as Isay 30.22. Get thee hence: Oh fie upon't! out with them (as the word bears it) as with excrements. Such Saints shall afford sweet milky consolations for Babes, out of their bellies shall flow Rivers of water of life, they shall be weak to the weak, as well as strong to the strong; they shall bind up many a wounded and broken Reed, and pour Wine and Oil into the sad gashes of wounded spirits, applying seasonable promises and Balsams, yea the lunatic ones, that fall sometimes into the waters (of drunkenness and iniquity) wherein without mercy they will be drowned, and sometimes into the fire (of their lusts, fitting them for the flames of Hell, if they be not helped by grace:) Such as these may be means of recovering, and of confirming many in the Faith, and keeping them from changing with every wind of Doctrine; and they do themselves, and endeavour to make others hold fast their profession, and that without wavering. Oh these willbe precious matter too!  
Tenthly, A Chrysoprasus, in Hebr. Shebo, in Gr. Achate, in Eng. Agate, the name signifies a golden green, 
10. Who are the Chrysoprasus.  and indeed the best of them are green sparkling with golden guttulis; it is of excellent use to revive the spirits, to help the Eyesight too, and to shine most excellently in darkness: Oh! 
In what properties they excel.  such Saints will be precious matter indeed! that shine best and most in afflictions! troubles! night's! in a time of darkness! when they see no light! these will be strong in faith, and are best in worst times, and therefore must needs revive the spirits of others, and quicken them, which be of great use to help the weak-sighted▪  
Eleventhly, the Hyacinth, or Jacinth, in Hebr. Leshem; it is but little, but excellent, of a bright purple colour, 
11. Who are the Hyacinths, or Jacinths.  or somewhat violet-like, found among the Indians, and Aethiopians, (and so is the following:) this is of admirable virtue to preserve from the blast of lightnings, the danger of Plagues and Pestilence in corrupt and infected airs; and as Albertus testifies, it causes sweet rest and sleep, defends the animal spirits, and makes men rich: Oh the unspeakable excellent use of the precious gems the Saints of the last days! 
In what properties they excel.  such Saints are surely meant here, as are violet-like, humble, with their heads low, but hearts high; sweet and savoury, the first flowers (as it were) of the time, the witnesses of the Church's spring, and of the Sun's approach; these will be able by the divine virtue in them▪ to keep themselves and others too from hurt by tempests storms or flashing persecutions or troubles; yea, from the contagion of sin, and pestilential diseases, and corruptions which reign in others, and make them rage; these keep up their spirits for God and the Truth, and do defend the life of God in them from all that would offend those vital and soul-spirits; yea such will be a means to make themselves and others to rest in Christ (their beloved,) and to find their bed green too, yea such do make souls (their own and others) Rich in Grace, and to abound in wealth, and to fetch in apace of those Treasures of Wisdom and Knowledge, which are laid up in jesus Christ for the Saints.  
Twelfthly, An Amethysh, in Hebr. Achlama, is a Stone to be found among the Indians, Arabians, Armenians, 
12. Who are Amethists.  Galatians, Egyptians, etc. this is of a ruddy colour▪ and is of excellent use to cause and keep temperance, to restrain all excess and drunkenness, it takes away from night-feares, and provokes sweet rest: 
In what properties they excel.  So the Saints in these latter days that excel in these virtues, are meant to be the Mystery of this Precious stone, such as are exceeding temperate, and cause others so to be, that will not abide excess, and they are not afraid of evil tidings, Ps. 112.7. nor of terrors by night, nor of those terrors which attend times of darkness and afflictions, they live above all fears and fancies, by an Heroic faith, being resolved, come life, come death, nothing shall separate them; And they provoke to that sweet soule-rest, and holy recumbency of Spirit which they have in Christ. These are the Precious stones, the excellent Church-matter promised in these days to come: And these being under a promise, O what happy days are coming! great shall be the day of Jezreel indeed; blessed days than are approaching for the Churches: O let us wait for them! and begin them, by bringing forth the properties of these Precious stones, which are a mystery of the excellency of Church-members, and matter, 
A mystery of the excellency of Church-members in the later days.  consisting of excellent gems and jewels, which shall be gathered up in these latter days from all parts of the world; East, West, North, and South; Jew's▪ and Gentiles, Indians, Arabians, Medes, Persians, Scythians, Sardians, as well as English, French, Spaniards, Italians, etc. These Precious stones, viz. such Saints are exceeding rare, 
Precious stones Gathered out of all parts of the world.  as yet; but ere long the appearances of Christ will be higher, and the shining approaches of this Sun will be hotter, and the Gospel shall go further, even beyond Seas to find them out, and to gather them up. And after the hours of trial (which shall come upon the Churches of Europe) will the Spirit be poured out amply, 
Proph.  for such an ample employment, viz. to gather Jewels and Precious stones for Church-matter in all parts of the World; 
☞  As the excellency of the matter, 
Variety in their excellency.  so the variety of that excellency is also under promise, as appears by the various properties of the Precious stones; and certainly Zion will be a beautiful situation, and the joy of the whole Earth: And who will not in those days desire to have a right in them? and highly prise them that are members of the Churches (which make up this great and holy City the Jerusalem,) as Precious stones, though now they are contemned and cursed by many, and thought fit for the most furious and spurious foot of disdain to trample upon. Oh alas! be they poor to look upon? plain simple, in appearance (many of them,) yet their worth is not known to men as yet; but dogs do rend them, and swine would trample them into the mire. 
☜  But then, when the seven Vials are poured out; 
When high-prized.  they shall be no more reviled, or vilipended, there shall be no more death, or sorrow, or trouble, or pain upon the Churches, but they of a little one shall become a thousand: and as Isay 60.5.6. and Isay 49.18.19. their destroyers, and those that made them waste must be gone packing, v. 7. and then saith the Lord, lift up your eyes round about and behold; all these gather themselves together, and come to thee (to be joined) and he says, they shall be ornaments to the Church, 
Prop●●.  and all her waste desolate places shall be re-edified, and yet too little to hold such a company of Zion-Citizens, and Inhabitants, insomuch as the Church shall say, the place is too straight, give me room; make way ye Kings, 
☜  Nobles, Nations, I must have more, and more room every year, till this (now) very little stone grow greater and greater, till it fill the whole earth; look for this hastily, and be assured the Jews will be admirable ornaments, 
When Jews expected to be most precious Church matter  and excellent Church matter by 1666. and many before; but of all the Tribes the Church must have matter, as appears by the twelve stones which had the names of the twelve Tribes engraven; 
☜  though some apply them particularly one by one to the twelve Apostles: Oh! that in the mean time, 
A word to Churches and members.  every Church and every member would make one or other of these Precious stones! and let them but study by the properties and excellencies of every stone, how far the following Ages will exceed ours, and Saints exceed us, and Churches exceed ours, 
☜  who shall be more (and more to be accounted of) for their inward excellencies, spiritual and divine virtues, with varieties of them, than they shall be for their outward appearances, or professions or forms, etc. But thus for the matter foretell, which I chose to demonstrate from the signification of these Precious stones, that I might not labour in vain.  
Thirdly, The Prophecies and Promises to be made good in the latter days, are very full for the form of the Church, which we have sufficiently proved in many Chapters before, 
3. The form of the Church promised in these last days.  and which appears, Ezek. 37.19.21.22. Zeph. 3.9. so in Hosea 1.13. Isaiah 35.8.9. 2 Cor. 6.17.18. and in a word, all Churches shall admit her members one way; therefore all the Gates (through which men enter into this City) are Pearls, 
☞  all the Gates of one Pearl; i. e. Christ, the Pearl of price, in and by whom alone shall be entrance into all Churches and Palaces of Zion. 
How all enter in.  Rev. 21.21. and no other way, Act. 4.12. but something to this afterwards; only this, know that his fan is in his hand now, Mat. 3.12. to make separation between Wheat and Chaff, Saints and Hypocrites, to the purpose ere long.  

4. The end of it largely promised.  Fourthly, the final cause of the Church is also promised in the latter days, at large; what this final cause is, we have shown in 1 lib. which some make twofold, (so Zanch. lib. 4. cap. 10. S. 39) 1. the glory of Christ to be thereby known, 
Zanch.  as Jo. 17.10. 
Twofold.  I am glorified in them, saith Christ: now this is foretold, Mat. 16.26. Act. 3.13. with 21. Mat. 24.30. Rev. 5.12. thou art worthy of all glory. 2. the latitude of Gods love even to East, West, North, and South, (as before Jer. 31.3.) to gather the Elect from all corners of the Earth, Mat. 24.31. Oh how this doth commend his love! Rev. 5.8. Ezek. 16.6. Hosea 14.4. Rev. 1.5. Jer. 31.3. But in a word, the general end promised and prophesied in the latter days, is to set forth his glory and praise, as Ephes. 2.21. so is it in Isay 65.17. as if he should say (says Brightman,) I will make to me a new people, 
Brightman.  in whose Assemblies I will be praised, and glorified, so is it in jer. 31.7. Rev. 21.11. Isay 66.18. to Isay 49.3. in whom (in whose Churches of Israel) I will be glorified, Isay 43. 21. so 1 Pet. 1.7. 1 Pet. 2.9. Rev. 15.2.3. this is especially a work that will lie upon the latter days, 
☞  let the Churches look after it. But the final cause with reference to us, is that God may dwell with us, 2 cor 6.16. Rev. 21.3. let the Churches make these their end.  

5. Spiritual unity, and order of Churches promised in last days.  Fifthly, the Unity and Order of the Churches, is prophesied and promised two, to be excellent and spiritual in the latter days, Jer. 24.7. Isay 54.13. Isay 56.6.7.8. Isay 60.21. worshipping him in spirit, and in truth, Jo. 4.23.24.25. Eph. 2.19.22. and 1 Pet. 2.5. then shall there be gold for brass, silver for iron, brass for wood, etc. Isay 60.17. spirit for form, truth for tradition, life for letter, power for appearance, both in unity and order, 1 cor. 13.9. and that which is more perfect shall do away that which is more imperfect; but I have spoke to this also at large before: I shall conclude with Christ's prayer, John 17.21.22. which as appears in v. 20. does include us in these days as much concerned; 
Expos.  that the Saints (and Churches) may all be one, as the Father is in Christ, 
Christ's prayer  and Christ in the Father,; that is spiritually, and in power, mystery, and in truth: And for that end (says Christ) the glory which thou hast given me, I have given them: (those Saints & Churches that I pray for) what glory is that see v. 5. i. e. with thine own self, (not with the world's earthly pomp, jollities, or terrene enjoyments, but with thine own presence and divine being) this glory (saith Christ) that thou hast given me, I have given them; that is, of this divine phesence, power, grace, and being, communicated to them by the holy spirit; why so? that they may be one (there is unity and order meant spiritually) as we are one: one with us, one one with another, by one and the same spirit: this will be especially in these latter days, because,  
Sixthly, 
6. The Spirit poured out on the Churches and Saints, in a larger measure.  the Promises and Prophecies are very pregnant and big-bellyed for the breaking out of his spirit upon his Saints, and Churches in these latter days, joel 2. so Isay 59.20. the Redeemer shall come to Zion, and then v. 21. my spirit shall be upon thee, and my words which I put in thy mouth shall never depart out of thy mouth, nor out of the mouth of thy seed, nor of thy seeds seed, saith the Lord from henceforth and for ever, Isay, 11.9. H●bak. 2.14. Zach. 12.18.  
Thus if we seriously perpend and weigh with the word of God these six Heads, 
By six Heads appear the Gospel-Ord●r in Churches. is a great promise.  it will lie obvious to our understanding, that the Church of Christ restored into Gospel-Primitive purity, is the great promise of these later days, as appears also in several Prophecies, wherein the Lord hath promised the repair of Zion, and to build up the desolate and waste places, and jerusalem that is broken down, and such like Scriptures, Ps. 102.15.16. that concern us in these latter days, so is it in jer. 31.4. I will build thee up again, O Virgin of Israel! (ye that are holy and pure sanctified in Christ jesus! this Promise is made to you,) so in jer. 33.7. I will build them as at first, 
Expos.  saith the Lord; in order to this work, is all the noise in the world; for all the obstructions must be removed, and the old must pass away, as in the 2 Pet. 3.10. with a great noise; see in Zach. 4.6.7. where the Prophecy (which is for our days, and from hence forward) promises the removal of all lets to this work of the Lord; though they be mountains that hinder, yet he'll make them all plains: And also the Lord promises the progress of his House and Temple, 
The foundation of all this is laid.  (viz. in these later days) which he hath put into the hands of Christ (the typified Zerubbabel) v. 9 (who hath (already, even in our days) laid the foundation of it) until he hath finished it. So that in order to this Church-work, and building up of Zion, it will easily appear, that God's design in these latter days, is to throw down mountains, viz. the mightiest powers, Princes, Armies, Monarchies, or Kingdoms that oppose the Kingdom of Christ and hinder this work of the Lord in Zerubbabel's hands, Job 9.45. Job 28.9. Isay, 10.32.33 Isay 14 4.5.9.10. & 41.15.16. & 24.19.21.23. Hag. 2.6.7.21.22.23. he will throw them all into the dust that dare to appear against Zion, or the King of Zion, Psal. 2.9. woe be to all the Powers! Princes! Nations, on the Earth! that take part with the Dragon! or the Beast! or Turk, or Pope! Rev. 19.19. God will make all these mounts (be they never so great) plains, by scattering them as dust, Isay 41.16. Dan. 2.35. scourging them, Isay 10.24.25.26. with furious blows, Ezek. 25.16.17. by stilling them, Exod. 15.16. Isay 11.6. Ps. 8.2. by ruining them, Jer. 49.38. & 51.20 to the 27. Hag. 2.22. or else by converting of them, 
Comfort to us our day is coming.  Psal. 102.13.15. Isay 49.11.12. & 60.3.4. Rev. 21.24. O then let us not be afraid! Luke 21.25.27.28. but lift up our heads for our day is nigh! 
☞  Psal. 46.2.3.4. but let all that would have Zion repaired, rejoice that the Mountains God is making Plains, the great work then of his Church is hard by: for the headstone, (i. e. the first Plantation stone, according to the Primitive pattern, and practise, which Christ himself, and after him his Apostles brought forth) is already in some measure (blessed be the Lord) brought forth with shoutings, crying grace, grace, unto it: wherefore let us bless God for that voice of Rev. 19.17.18. which we have heard in our Land, and think it not strange the world is an uproar, for all this must be to make for Zion, to make for the Gospel-order in Church-state, 
☜  before the Apostolical primitive Church and order can be restored, which is now hard by us: 
Et redir● in principium.  and then the Churches shall flourish and rejoice, Isay 35.10. Joel 3.16.17. and remain, Heb. 12.27.28. Zach. 14.11. and their name shallbe the Lord is there; wherefore read in the Book of God when all this shallbe, Isay 34.16.  
The next part of this Consid. is that the glory of the Gospel Church is promised by many excellent Types & full Figures, as the wise know the Old Test. testifies, 
2. The Types promise, the fall of false worship, and he glorious rising of the true Gospel spiritual worship.  and not only the glory of Christ's Church, but the shame, confusion, and downfall or Antichrists Church in these latter days, is by Types laid before us. I might instance for the fall of false Churches, under the Type of Egypt, Ezek. 31.18. Rev. 11.8. that kept God's people in bondage, and therefore must be plagued again and again, Isay 10.26. after the manner of Egypt and of Sodom too, Rev. 11.8. whence the Lot's are cal●'d out (even into a little Zoar or handful at first) that they may be burnt up with brimstone, 
☜  Rev. 19.20. in the furious anger of the Lord, Psal. 83.11.14 Isay 34.2.3. for their spiritual Whoredoms and Adulteries: 
Antichrist ●●y●●fied by Egypt.  So also of Babylon, whence all that can hear are called (in our days, for the voice is now) Rev. 18.4. to make haste out, for Judgements are coming upon her; the mother of Harlots, Rev. 17.5. yea of a sudden, in one hour, Rev. 18.8.9.10. within these three years the smoke of her burning will begin to appear, and smell in the nostrils of the Churches, 
Expos.  
☜  and soon after Anno 1655. All that see it shall stand as far from her as they can, for fear of her torments, 
Sodom.  Rev. 18.10. though thousands that see it not will fall into it, and feel it to their cost▪ 
☜  yet all the Saints, Apostles, Churches, Prophets shall rejoice, 
Babylon.  for that Babylon shall be thrown down with a mighty violence, never to rise more, Rev. 18.20.21. but to speak no more to this; in a word, he shall come to his end, and none shall help him, Dan. 11.45. and that this his ruin is nigh, appears in the 44. verse; 
Expos.  because the tidings which he hears does already trouble him, as the Expositors upon this place have foretold it, 
Pro▪  to be fatally ominous, and to foretell his eminent fall. 1. For the signs are the falling away from him, 
Antiochus Epiphanes, a figure of the Pope.  (which will be more apparent within these three years) as the jews did from Antiochus Epiphanes (a picture of the Pope.)  
2. His fear at the tidings of rumours abroad, Dan. 11.44. the jesuits, Cardinals, Pope, yea, Rome itself trembles to hear of England, 
☞  and at the troubles that are arising in all Europe.  
3. His passionate desire to do mischief, and to Romanize as of old, 
Polanus. Brightman.  were he able: all these forerun his ruin; as Polanus, Brightman, with many others noted; now they tremble already, as Antiochus (the Type) did a little before his end, which End was with the plagues and judgements of God; and after which neither he nor his Kingdom, nor any of his posterity and temper did ever more rise, 
☞  but were extinct for ever; and so will it be with the Pope, Rome, and all that take part with the beast, Rev. 19.20.  

Types of the Church's Palaces of Zion; Tabernacles.  But to the Types that foretell the glory of Christ's Church, which are many, and of long standing; I might instance in the hill of Zion; in David's Tabernacles, as they were God's habitacles, which were to be made after God's appointment, Exod. 25.9. and all that was brought to make them was to be Free-gift, v. 2. and there was to be the Mercy-seat, Ark, and Testimony, v. 21. and the Table with Shewbread, v. 30. none were to become there that were unclean, lest they defiled the Tabernacle, but if they did, they were to be cast out, Numb. 19.13. and the Tabernacle and all therein was anointed, Leu. 8. and all looped and tached together; that break one, break all; and the Lords presence was in one Tabernacle as well as in the other, 1 Chron. 17.5. and Feasts of Tabernacles were kept, Deut. 16.13. and the Tabernacle the Lord kept, and encamped about, and filled it with his glory, Exodus 40.34. now that these Tabernacles do by Types foretell the felicity of Christ's Churches, 
Particular Churches.  i. e. the particular Churches in these last days, will easily appear, Rev. 21.3. the Tabernacle of God is with us, and Ps. 43.3. O let thy light lead me, & thy truth bring me into thy holy hill, and to thy Tabernacles! so Psal. 46.4. there is a River, and there be streams which make glad the Tabernacles of the most high. (i. e. the particular Churches: 
Dr. Sibs. ) so says Doctor Sibs on Psa. 84.1. O how amiable are thy Tabernacles! These in these latter days are to be built according to the primitive pattern; all that are taken in, are to be freewill Offerings too, in the day of his power, Psa. 110.3. In these Churches are the Seat of mercy to be found in especial manner, and the Ark, viz. Christ, 
☜  (out of whom no salvation) and the Testimony within the Ark, (i. e. the secret of his Tabernacle, Psal. 275.) viz. the spirit, which is the witness; so the Tabernacle of witness is the Tabernacle of the spirit, Exod. 31, 21. Numb. 17.7.8. and there are the special Ordinances in order fixed, and left; there is the Lords Table, and breaking of bread, and prayers especially and orderly in the Churches, Act. 2.42. not out of them; None that are wicked, dead in sin, unclean Carcases, or defiled persons are to enter in, Psal. 15.1. and to abide there,, but to be kept out and cast out, 1 Cor. 5.4. These Churches of Saints and all in them must receive the anointing, 
☜  1 John 2.20.27. in a large measure ere long, and all be linked together in love, and looped in one; so as that to hurt one, will be to hurt all, etc. The presence of the most high must be in one Church as well as in another, to preserve them all, to protect them all, to fill all with his glory, Rev. 21.11. and to feed all with fat things, Corn, and Wine, and Oil, the feast of Tabernacles, Isay 25. Zach. 14.16. Skenopegia, of which the world shall not so much as taste of, Isay 65.13. this is promised by the Type, and much more.  
I might mention Jerusalem the holy City set as a Type, Rev. 21. as it stood high upon hills, 
Jerusalem a Type.  was the vision of peace and safety, the habitation of Kings, the place of the Temple, and worship of God; the City Compact, and the glory of the Earth. So will the Church (which the congregational ones make up as membra causalia) be upon the top of all mountains, above all in these latter days, Isay 2.2.3. and be the only place of sweet Peace and sure safety for poor souls, for Salvation shall be Walls and Bulwarks, and Zach. 2.5. they shall not fear the Judgements that will be round about them. So shall the Churches be the Palaces of Christ, the habitations of the King of Zion, Psal. 48.3 Joel 3.17. in them the Lord will be worshipped above all, 
The Sun (Christ) must rule the D●y (that comes) though the Moon hath ruled the Night (till now) Solomon's Temple a type of the whole Church when all Tabernacles shall be joined.  and he will be there a Temple and Light himself, Rev. 21.22.23. and they shall be all united as a City Compact, and be the glory and praise of the whole Earth, Isay 62.7. & 60.18. Zeph. 3.19.20. I might also instance in the Temple of Solomon as a Type of the Church universal, not particular, (for I have handled that before) but universal in three things. 1. In the holy of holies. 2. The holy place. 3. The Porch. 1. The holy of holies, as a Figure of the triumphant part of the Church. The 2. a Figure of the militant part of the Church as it is visible here, consisting of such as are indeed holy, and sanctified in Christ Jesus. And 3. the Porch (which as yet I account no part of the holy Temple) for all to enter, viz. mixed Congregations; where all may hear, till they be called into the holy place.  
This Porch hath mixed company in it, good and bad, Saints and Hypocrites, till they come to be called into the holy house, and then they are separated. In our days, we are but in Tabernacles▪ as we said before, but the Temple is a building, Solomon's days are coming; in the mean time matter must befetched from far (as we show in the Precious stones before) as Solomon sent far about to find matter in all Countries for this building; 
☞  And at the last all our Tabernacles or particular congregational Churches shall be turned into this one Temple, there shall be no more particular Churches as now, but all shall be one Temple to the Lord; all, all Saints, Churches, past, present, and to come, Jews and Gentiles, gathered from far, East, West, North, and South, all shall make one Sheep-fold. But before I conclude, I shall bring in one Type more for all, that is a fulfilling in our days, 
Vid. 5. Zanch. lib. 1. de Hom. creatione, v. 15.  and so will until our complete restauration, and it is of Eden or Paradise; and that it is a Type will appear. Isay 51.3. so Ezek. 31.16.18. Ezek. 36.35. ●6. he will make her like Eden. 
Paradise and Eden excellent full types of the Church of Christ in these last days.  So it appears in Rev. 21. and 22.1.2. where there is also the Promise of the clear Rivers, and the Tree of life again. So the Lord hath promised to make his Church a Paradise, that is in Hebr. Pard●se, an Orchard or Garden full of trees of Righteousness, Cant. 4.12.13. Eccles. 2.5. a watered Garden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Isay 58.11. etc. See to this, in Ch. 3. of 1. lib. the promise is too to make her an Eden. Gr. of Hedone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleasure, where the Saints shall be filled with joys, Isay 35. ult. etc. But let us hear in what particulars the Type tells us of the spiritual happiness and glory of Christ and his Churches in these latter days. See Gen. 2 8.9.10. to 18. first, 
The Churches typified.  from the Description of the Garden itself. 2 Of Man placed therein. First, the Garden, v. 8. is said to be of the Lords own planting, 
The Garden was God's own plantation.  (& plantavit (aut plantaverat) Jehova Elohim hortum aboriente) so shall these Churches (or Gardens enclosed, Cant. 4 12.) in these latter days, wherein you have these five particulars.  
1. That the Lord himself hath provided and prepared this place; 
The excellency of it, being his work.  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantavit implies the excellency of the place above all others, which the Lord himself by his own hands (as it were,) and with special wisdom, power, and industry had made, for in Gen. 1.12. the earth is said to bring forth other fruits, herbs, trees, etc. But Paradise the Lord made, i. e. to show how far it excelled all other places of the Earth, so in Gen. 1.27. is God said to take Council as it were & to create man; whilst for other things he said let them be, & they were so, i. e. to show that Man was the excellency of all his work and Creation. So will God himself plant his Churches, as in Isay 5.2. he fenced it, and gathered out the stones, and planted it, etc. so Mat. 21 33 he planted the Vineyard, hedged it about, digged the Winepress, built the tower: So he promises in these days; as Ezek. 36.34 35. the desolate Land shall be tilled, and shall become as Eden, the Garden of the Lord; for know, v. 36. it is I the Lord that will build the ruined, and plant the desolate; I have spoken it, and I will do it, saith the Lord. 
☜  All this is to show the Excellency of his Church in the latter days, which shall be of his planting, above all others of men's plantting, when we shall be the Lords own Husbandry, 1 cor. 3.9. and workmanship in Christ Jesus, Ephes. 2.10.  
2. It is not called a House or Palace; but a Garden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hortus, 
2. His protection of them.  which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifies to protect and keep; that is a place which the Lord in especial manner hedges to keep out beasts, and such as would hurt it. Now, this is a latter days promise, and tends much to the happiness of the Churches, tha● the Lord will protect them, Isay 27.3. Zach. 2.5. Jer. 32.40.41. Ezek. 28.26. Isay 35.8.9. that they shall be for ever in one, Joel 3.17.20. and no strangers shallbe there; so that Mr. Erberies spirit, & the Ranters spite to the Churches must, and live and die in their own breasts. 
☞   

3. The name of them which takes in of all languages.  3. The name of this Garden is Paradise, so it is in Hebrew, so in the septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so says Zanchy, it is in the Persian language one and the same, and in the German Lu●tgarten, and in the Latin called Paradisum, and in several other languages one and the same, 
Zanch.  viz. a most pleasant place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in voluptate; and to me it signifies much, that so many languages have one and the same name; for surely the latter day's promise must reach to all Nations, 
☞  and this Paradise shall take in of all languages and tongues, Zach. 8.22.23. Many peoples, and strong Nations in that day shall seek the Lord in Jerusalem, (i. e. his Churches) and in those days it shall come to pass, that men out of all languages of the Nations, shall take hold of him, that is a (spiritual) Jew; saying, we will go with you, for we have heard that God is with you: so Rev. 7.4. four Angels at the four corners of the Earth stood there in their Offices, whilst another Angel was sent to seal● (in the sealing day of the spirit) some of all the tribes, Rev. 21.24. and Nations shall bring their glory to Zion, and shall walk in the light thereof, or in the light of the Lamb, who is the light thereof. It is certain, that as the name takes in of all languages, so the thing will, 
☞  and Jews and Gentiles, and Hebrews, and Grecians, Italians, and French, and Latins, and Germans, and all must be brought in to the Church of Christ, or this earthly Paradise restored in these latter days, according to Promise & Prophecy.  
4. From the Seat of it; the Questionists have been very busy to know whereabouts in the world this Eden was; 
4. The Seat of them in all the World where the Rivers run.  some say in Mesopotamia, a part of Syria, others about Babylon, (vid. Plin. lib. 8. ●. 17.) others in one part of Syria, and others in another: others in the upper part of Chaldea; others take in Syria, Arabia and Mesopotamia; others take in Armenia, Assyria, and all Egypt: others say, it was in the torrid Zone under the Equinoctial line, and others make it to comprehend the whole world; 
Pareus.  but as Paraeus observes, these discrepant opinions, and perplexable differences arise from the ignorance of the Rivers, the Head and Branches of Euphrates; so among the Fathers and Schoolmen, and Academians, with Ministers, and many others, are there different minds and judgements of the Seat and place of the New Jerusalem, Rev. 21. but what need such Cont●stations? Praestat enim dubitare de occultis quam litigare de incertis: but this is certain, that where ever the new River, the typified Euphrates runs, in Rev. 22.1.2. I mean the spirit of God (according to the flow of these days) comes; a City shall be found, 
☜  whose builder and maker is God: there shall be the streets as well as the streams of the New Jerusalem: and this spirit will be poured out on all flesh; I mean on all Nations, and they shall come from far: So that it is men's ignorance of this River (that is clear as Crystal) that makes them question where Paradise will be found in the world (I say not of the world;) therefore let none say, lo here, or lo there; but when the spirit is poured out, they'll know and understand.  
5. Eastward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly from before, which is here in Text, Eastward, or from the East, 
5. The East of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas.  ab Oriente, and in the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is very considerable; for Eden was Oriental, or Eastern, says Lactant. lib. 2. Paradise was then a part of the East: 
Lactantius.  So is the latter day's Paradise to be; but by the East I intent Christ, 
☜  for where the Sun rises, there we say is the East, and where it goes down, there we say is the West or Occidental, both East & West, Oriental, and Occidental, so called from the rising and the setting of the Sun; for there is not really a place or point of Earth at the bottom of the Horizon, or Hemisphere, as far as you can see Eastward, that is the East; no, for when you are there, you are as far off as before, and so you may go round the world and never come at it, but where the Sun rises I account the East. 
The later days promise in the East, whence the Sun shall rise to all the world. Jo. 1.1.2.  Now the Paradise promised, viz. the Churches are to be all Eastward, Zion-ward, Christ-ward; yea all ab Oriente, from Christ; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all in Christ, the East, from whence the Sun rises, the Gospel-light burgeons and breaks out in golden brightness, and light must go forth (as from you the Churches) in the sight of others, and gild the Air all about, and shine abroad to the world. 
☜  Thus the Churches in the latter days, being all from Christ the East, all in Christ the East, all for Christ the East, are the Paradise in the East, and are of Christ as the first of all, whence the Sun of righteousness shall arise and shine to all the World. Thus far for the thing in general, now to the special Privileges that appertain to this Paradise, which are under these two Heads. 1. From the Trees. 2. The Rivers.  
First, in that Paradise was full of Trees, it did signify the Saints, 
2. The members and ordinances typified by trees of Paradise.  and Members, and Ordinances of the Churches of Christ in the latter days, which lies to me open out of Isay. 61.3. That they (in Zion the Churches) may be called trees of righteousness, the planting of the Lord. So in Cant. 2.3. As the Apple tree among the trees of the Forest, so is my beloved (C●rist) among the Sons (of God, the Saints in fellowship.) So Ezek. 47.7.12. So Rev. 7.1. and 8.7. with Rev. 9.4. So Matt. 3.10. and 7.17. and 12.33. So in Psal. 92.12.13. Those trees that be planted in the house of the Lord shall flourish, and Psal. 52.8. I am a green Olive-tree in the house of the Lord, and in Psal. 13. Trees planted by rivers of water bringing forth fruits in due season. 
Odinances & Church members trees how  Many other Scriptures prove this, besides the ensuing Parallels, but to the Particulars.  
1. That as every Tree in Paradise, so shall every Member and Ordinance of the Church be grounded and rooted in Jesus Christ, 
1. Rooted.  Ephes. 3.17.18. Col. 2.6. Job. 8.17. and folded into and wrapped about Jesus Christ.  

2. of the Lords making.  2. Every Tree in Paradise was of the Lords making, so should every Ordinance, and so should every Member of a Church of Christ, being created a new thereto, as the Lords Workmanship in Christ Jesus, Ephes. 2.10.  
3. The Trees in Paradise the Lord caused to grow, v. 9 Gen. 2. So the Lord by his Grace and giving of spiritual Sap, 
3. The Lord causes them to grow and flourish.  and Life to the Members of the Churches makes them growing Christians, spreading and flourishing Members of, and Ornaments to his Garden enclosed, 2 Pet. 3.18. and 2.2. Job. 8.16.17. Psal. 80.9.10. and this is an especial promise of ours for the Churches in Hosea 14.5.6. 
☞  I (says the Lord) I (by my Doctrine dropping as the rain, Deut. 32.2. and by my spirit as the nether Springs and Streams from Lebanon, Cant. 4.13.) I will be as the dew unto Israel, and he shall grow as the Lily, 
☜  and cast forth his roots, (thick and threefold) as Lebanon, his branches shall spread.  
4. Most fruitful trees of all the earth besides; 
4. They are to be the most fruitful of all the Earth.  and this is expected of the Churches; and their members to bring forth fruits; not common fruits, but Garden fruits; not ordinary Garden fruits neither, but Eden Garden fruits, i. e. the fruits of the Lords own planting, grafting, growing, the choicest fruits, Jehovahs' fruits of the spirit, spiritual faith, spiritual love, spiritual holiness, spiritual obedience, spiritual knowledge, spiritual prayers, preachings, etc. all of the spirits putting forth, and blooming, and setting▪ increasing, and ripening, 
☜  Jer. 17.8. then they'll bring forth in a time of drought, when all other trees are withered and burnt up, as Rev. 8.7. and when the third part of the trees must be burnt up: And why? because they are so well rooted; and the Lord causes them to grow. Prov. 12.12. these bring forth the fruits of holiness and righteousness which are in Christ, Phil. 1.11. so that ye shall know them by their fruits; for,  
5. They are pleasant for sight. Gen. 2.9. so must the Saints and all Church-members, even to the world, 
5. Lovely to the sight.  and in the eyes of them without, and shine as lights, 
Colloquia & congregationes gratiam spirent. Bernard de Ecc. cap. 412.  and by their conversations attract them, Acts 2.47. Zeph. 3.20. I will make you a name and praise among all people of the Earth: this will be, as I have said before, when the Saints shall be a sweet savour to all, 2 cor. 2.14 15. and amiable in the eyes of all.  
6. And their fruits good for food, Gen. 2.9. 
6. Excellent to feed upon.  So will it be again, they shall feed the strong and the weak, with such fruits of love, faith, holiness, obedience, graces, gifts, prayers, prophecies, interpretations, and exhortations, and such like, day by day, as shall administer grace to the hearers, Ephes. 4.29 Col. 4.6. and be full of refresh, and juice, and sap, and sweetness; yea, (as Apples) both meat and drink to many poor hungry souls: O sweet days! when these fruits shall be ripe, 
For all sorts and Senses.  and gathered, and given out in due season. So that it appears the Lord hath promised us in these restitution of times the most precious fruits of imparadised Saints; suaves ad visum & ad vescendum: so excellent, as shall satisfy all the senses, delightful to hear of, sweet to smell of, most admirable to feel of, most pleasant to the sight, and exceedingly sweet, savoury, and soule-satisfying to the taste. Lord hasten these happy days▪ Then the day of Jezreel will be great indeed, th●n the Churches shall be Paradise, 
☞  when their members bring forth, such dainty and diversity of fruits, and that for all sorts of people; that such as will not taste them, may touch them; or such as will not touch them; 
☞  may scent them; or such as will not scent, resent, nor smell, (the Spices they bring forth, Cant. 4 16.) may see them amiable in their eyes; as such as will not see them, may (and so they shall) hear of them. O precious! precious days! Come running Lord! like the Roe!  

7. All sorts of trees that the Lord makes fruitful must grow there.  7. In Gen. 2.9. the Lord made every sort of good trees to grow in Paradise, and so will he in these latter days; for there shall not be a confining of a Garden, or Church to one sort of trees only, and no more, unless here and there one by chance; so to one sort of Judgements▪ or Opinions, or People; O no! but of every sort of trees and fruits, of Persons, Professions, and Opinions that the Lord makes to grow, and to bring forth, shall be in Paradise: Oh then will there be a glorious day for Zion indeed! and Eden shall be the Garden of the Lord; and the Saints shall feed upon all those sorts of fruits judgements, gifts, graces, or whatever they be.  

8. The ●r●e of life in the midst of them.  8. The tree of life shall stand in the midst of other trees▪ Gen. 2.9. as also the tree of knowledge, in every Church or Garden of the Lord.  
The tree of life may be understood two ways: 1. as living, and then, 
Tree of life two ways.  2. as life giving; and in this sense I take it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that it was to give life; but what kind of life? I conceive that in Gen. it may be life to the body, as our food does by maintaining the natural heat, radical moisture, and animal spirits, etc. but I think it most of all intends some quickening power, and vital strength (if I may so say) which was given by this fruit to the Eater, 
☞  (above all other) that he could not be sick, nor wax o●●, nor weak, nor infirm, nor die; but should live in perpetual health and strength, and vigour of spririt. But however, as that tree of life stood in the midst of the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was more worth than all the rest▪ Cant. 2.3. So does Christ in the midst of his Saints; in the midst (Rev. 1.13. and 2.1.) of the seven golden Candlesticks, in the midst of his Brethren, Hebr. 2.12. his fellow trees, in the midst of the Brethren, in the midst of the Church will I give praises, says Christ, so is his Promise to be in the midst of them Mat. 18.20. so Psal. 46 5. Hosea 11.9. Joel 2.27. So Zeph. 3.5.15▪ the King of Israel in the midst of thee. So hath the Lord promised us in Zach. 2 5. he will be our glory in the midst of us: and so v. 10.11. sing, rejoice, O daughters of Zion (every particular Church and Assembly of Zion) for lo! I come, and I will dwell in the midst of thee; and many Nations shallbe joined to the Lord in that day and shall be my (joined or gathered) people, and I will dwell in the midst of thee: Oh this is a singular happiness! 
☜  for then one member, and one Church, and one tree, and one Ordinance will be as near to him as another, and receive from him as well as another, and all alike will fetch power and glory, and grace, and spirit, and light, and life, and whatsoever else is communicable from him. Some there be that make this tree a Symbol, and the two trees, the two Sacraments; 
Diodate.  so far I agree with them, as to say, 
The two Sacraments within the Church kept  these special Ordinances are in the midst of the Churches, and must not be dispensed without neither Baptism, nor the Lord's Supper, (so called) of breaking bread, and they break the Command that dare to give them, or receive them without, for they are to be in the midst of the Churches, and will be so ere long, and kept there by the flaming sword, from the sons of Adam, 
And not to be carried out.  that run greedily (according to the Serpent's insinuations, 2 Cor. 11.3.) to eat of the forbidden fruits. But this tree of life which shall stand in the midst of the gathered Churches in the restored Paradise, is meant Christ, 
☜  and so he shall stand, as Rev. 22.2. and in the midst of the street of the holy City, (every Church that helps to make up the great City) the tree of life which bore twelve manner of fruits, etc. Christ will be in the midst not only to give fruits (both meat and drink) for other trees (the Saints and members) will do so too; but he is there living and giving life, 1 Cor. 15.45. a quickening, 
☜  i. e. life-giving spirit, having twelve manner of fruits for twelve months, of divers sorts, for all sorts and conditions of souls, and for as often as you will have of him; and those that eat of him shall never die, Jo. 6.50. but grow livelier, and lustier, and stronger, and healthfullier every day: So that Christ hath promised to be a tree of life in the midst of the Churches to make them up an earthly Paradise, which else cant be.  
9 Other trees, and this tree of life were much alike, for every tree hath the same wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum, 
9 The tree of life, and other trees alike.  and this foretells me how much the Saints (the true Members of the Churches) shall look like Christ, and bring forth fruits like Saints, and walk as he walked, 
☞  1 John 4.17. And represent him as partaking of divine and humane nature, and being filled with the same spirit, and we know when he shall appear we shall appear like him, 1 Jo. 3.2.  
The second special privileges of Paradise, were in the River which watered the Garden; and that this was also very significant, 
3. The Spirit and Word typified by Rivers & streams  as to these latter days, will easily appear by the spirit which is promised to the Saints and Churches in these latter days, as a River, and the Graces as Streams, and the Ordinances as Brooks etc. Isay. 30.25. Isay. 33.21. Isay. 32.2. and Isay. 41.18. I will open rivers in high places, and in the dry land springs of water, and Isay. 43.19.20. Behold I will do a new thing, and ye shall know it, I will even make a Way in the Wilderness and Rivers in the Desert: I will give Rivers in the Desert to give drink to my people, my chosen: So Ezek 34.13.14. I will feed you upon the Mountains of Israel by the Rivers, in fat pastures: So Psal. 46.4. There is a River the streams whereof make glad the City of God: So Psal. 65.9. Thou enrichest it with the River of God which is full of water, Psal. 1.3. and besides many other Scriptures that in Rev. 22.1. He showed me a pure River of water of life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb, i. e. the spirit poured cut in the latter days flowing from the Father and the Son: but to some Particulars: 1. Whence and whither the River flowed: and 2. for what end? See v. 10. A River went out of Eden to water the Garden, and from thence it parted into four Heads. 
1. From whence the Rivers came aborigine, viz. from the East.   
1. The River ran out of Eden; Eden that lay in the East; so that River ran from the East; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is a currere perpetuo cursu, the River ran continually. Some say the Fountain was in the midst of Paradise, but the Text says, non Fontem sed Fluvium, it came out of Eden from the East; the East we said before was Christ, and from him out of God, this River (of the spirit) continually runs, Rev. 22 1. and shall flow ere long with mighty streams in midst of the streets or Churches. 
☜  The East was said to have two parts (as Zanchy notes) the first is clear in the Scriptures which we read much off, as of Arabia, Babylonica, Persiae, Chaldea, etc. in this part was Mesopotamia, and the Garden of Paradise; but secondly the other part of the East lay obscure, and hidden to us, unknown and unshown in the Scriptures; 
Two parts of the East.  and from that part some say the River ran; whether it be so or no in the Letter, yet this is certain that so much of the Will of God in Christ as is revealed, declares to us Eden, (the Garden of the Lord) the Churches of Christ in the latter days, will be large, and the Scriptures speak much of it, and show it clearly; 
1. Known.  
2. Hidden, but only the River runs from it.  but that part of the Will of God which is secret and in mystery; hidden and obscure this River runs from also, into the Churches; 
☜  by which River the secret and hidden mysteries may and must be found out, and that which is not yet discovered of God and Christ must be revealed, and the whole Book of Revelation; and whatsoever is as yet sealed up must be laid open, and made common to the Churches. This River it ran into Paradise, partly by secret, close occult conveyances, and partly by open ordinary courses and flow (says Pliny lib. 5. c. 24.) So does the spirit, and so it will come flowing into the Churches to water them, & fill them as Waters fill the Sea, Isay. 11. partly by Means, Ordinances, Promises, Providences, and such ordinary Passages and Currents of the spirit; and partly by secret ways, under ground, mysterious occult conveyances; but what with one way, and what with another, the Gardens of the Lord the Churches will be well refreshed and filled with this River which arises out of the East: 
☜  And to finish this Particular, this River ran (as with one stream) into the Garden, but from thence divided several ways abroad; so will the spirit as with one mighty rushing Sea into the Churches; and from them be divided about, and spread abroad. But,  

2. For Churches, to what end?  Secondly, for what end? to water the Garden: So the Churches will be abundantly more fructifying and fresh, when this spirit is poured out, than now they are, Cant. 4.15. And they shall be like a watered Garden, 
☞  whose waters fail not, Isay. 58.11. they can't fail, Heb. 2.14. they are already green and growing, and shall no more be like a parched Wilderness.  
Thirdly, a word more about the Division of this River, v. 10. 
3. The River divided into four heads.  From thence it parted into four Heads. From thence, inde, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de ibi; it is a question among some, where this Division is made; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether before it came into the Garden, and after it went out, or in Paradise; now it appears to me, although it came into the Garden, uno influxo, as by one stream, yet it went out by four, in v. 10.11.12 13. etc. So that the Division was within the Garden, 
Diodate.  and by this Division every part of the Garden was watered: So the spirit though it is one and the same (as from Christ) yet in the Church it flows several ways, 
Habes Paradi sum conclusun & Paradisum e m●ssum. Beru. de Serm. Cant. 35.  in several Gifts, Graces, and Administrations, 1 Cor. 12.4. So that every part of the Church may be watered, and every one have according to his measure, some more, and some less: And from the Church it flows abroad to the World; and this foretells us the spirit shall come flowing in such an ample manner into the Churches in these last days, 
To take in many Nations.  and that it shall flow from them and out of them, run out to others several ways in several streams; yea four Heads into the four Parts of the World, East, West, North and South; and as the four Heads encompassed and took in many Lands v. 11.12.13.14. as Arabia, Syria, Chaldea (Chus) Aethiopia, Egypt, etc. So shall the spirit that goes out of the Churches (in that Great Day of the flowing of it in, 
☞  and pouring of it on them) I say, that spirit shall go out of the Churches, round about several ways, into all Parts of the World to fetch in, and to compass about, and to gather up of many Nations, and Tongues; and Languages, 
☞  and Lands, to the Lord, and his Christ, who is the East. Yea, and many precious stones and gold of Havilah shall be fetched in too, 
Where Gods great work first begins. as in the pouring out of the spirit.  as fit matter for the Lords house, in those his latter Golden Days: So that the great and glorious Work that God hath to do by his spirit, in these days, is in the Churches, and then by the Churches abroad many ways in the world; but thus far for the second special Privileges of the Churches (typified by Paradise) in the Rivers that shall run in the midst of their streets, and run from them to others: See Zach. 14.8. And in that day shall living water go out of Jerusalem, the half of them one way, and the half another, etc.  
Now we come to the last Description of the Type, 
The last discovery of the Type.  which is so full for these latter days, and which relates so eminently and evidently to the Churches; and that is in ver. 15.16.17. The Lord God took the Man and put him into the Garden, etc.  
1. The Man, to show that it was no place for Beasts; 
1. No place for Beasts.  the Lord hath promised no ravenous beasts shall enter into this earthly Paradise, that is to come in these last Ages, Isay. 35 9.10.  
2. The Lord took him (& tulit Jehovah Elohim) to show that he came not thither by nature, and was not born to it, 
2. It is not for mere natural men.  or created in it, but translated into it, by the spirit of the Lord; the Lord put him in; so none are to be in the Churches, as Members that be in their mere natural Condition; or as if born to it, or born in it; O no! only such as are brought in by Grace, 
For none but whom the Lord adds & brings in.  whom the Lord hath brought in and fitted for Church-Communion, by his spirit, that must be Members; such as the Lord adds, and he adds none but such as shall be saved, Acts 2.47. Too too many natural carnal men have crept into the Churches, and have added themselves; or else others have added them; but the Lord will out them, and rout them ere long; 
These Churches must be purged.  he hath not added them: And therefore the fiery trial will purge them off, and over with a powder; And that Day will burn up the third part of the trees, Rev. 8.7. with Zach. 13.9. and after that, 
☜  there shall be no more the Cananite in the Lord's house, Zach. 14.21.  
3. The Paradise was of use in man's innocency, as an Academy, 
3. Of the greatest Use, as Universities for others to resort unto, and to learn in, and to go from to teach others.  or the University (says Pareus) to which men from all Parts might resort to praise the Lord, and to learn of him, and to behold his most excellent works, and to feed of the best fruits; And from thence others might be sent abroad (as the Rivers went) to give knowledge to the people; and of such excellent use will the Churches of Christ be in these latter days; for all sorts of Saints to resort to them; to praise the Lord in them; to be instructed by him; to be acquainted with his most gracious workings in us, and for us, and to feed upon the best privileges, and choicest fruits of restored Paradise, and to be sent out thence to go abroad all along with the Rivers, 
☞  I mean with the rich measures of the spirit, to teach the World; & to instruct them without, that are ignorant of the truth & mysteries of the Gospel, as they are revealed to the Saints in fellowship. Such Churches will prove the usefullest Universities in the World to stock and store, 
Universities; of what sort in the latter days.  the Nation with able Spiritual Teachers; and such as shall speak the things they hear and see, being all taught of the Lord by the Anointing from on high so to do; and this is promised at large in these latter Days. Jerem. 32.40. Isay. 46.13. and 54.13.14. For his Law shall go forth from Zion, Isay. 22. Micha. 4.8.  
4. God would not have man (no not in his innocency) to live (no not in Paradise) without Law; 
4. Such as are placed in this restored Paradise, are under the strictest Laws of the spirit.  but he kept him under strict Law, v. 16. the Lord God commanded the man (praecepto singulari obstrinxit, the Hebrew notes the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Proposition or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify more than (simply) to command, viz. to command with an Interdiction and Prohibition as follows in v. 17. thus is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajesau read in Scripture, and this is very significant; for God doth not promise us a lawless liberty, or licentious days in these latter days; but that we shall be under his Laws and Ordinances, which he hath apppointed in the Church: The Saints shall be exact walkers up to the rule of perfect righteousness in Christ Jesus; 
The Law in love.  not destroying but fulfilling the Law, and that in Love which is the bond of perfection, only this obedience shall be more in and by the spirit of the Lord, John 4.25.24. But God is very exact (as appears by the strictness of the wo●d) to have his Saints, the Churches and Members thereof subject to his Laws (even in Paradise) even in the best reformed & restored days, Heb. 8.10. Ezek. 43.11. and 44.5.24. Yea, the Royal Law, James 2.8 And Law of truth, Mal. 2.6. Yea, the Law to go forth out of Zion to others, 
The Churches have their law from the Lord  Mich. 4.2. And seal the Law among my Disciples, Isay. 8.16. So that God especially looks for it from them, for they have more reason to live under the Order and Law of God than any others; 
O●hers from the Churches.  for they are to be Examples to others as lights on a hill, and as the Salt to season others that are without; They have it first that are in Churches (most excellently as from the Lord) and others as from them; Micah 4.2. Adam had the Law first in Paradise as from the Lord (most excellently of all) and Eve afterwards as from him: 
☜  Besides the Majesty & Authority of God is promised (hereby) especially in the Churches; as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you, etc. so it shallbe especially in the last days, as Micah 5.4. He (Christ) shall stand and feed (and rule) in the strength of the Lord, in the majesty of the name of the Lord his God, and they (the Churches) shall abide: 
We have first Life and then Law, first a Principle, and then a Precept  For now (after this) shall he (Christ) be great unto the end of the Earth: But yet mark this, that the Man was first made, and then commanded; he had first a Principle, and then a Precept; the first is to the adesse, and then the other to the bene esse: So that to the singular Comfort of Saints, and all Church Members, here is much promised; that he will first create, and then command; 
☜  that he will first give them a power to do it, and then give them a Precept to do it; And then they shall be upon the Chariots of Aminadab. First, he'll write his Law in them, and then receive his Law of them (i. e. that which is written in them) in these latter days; so that the Churches & Saints shall not be, yea cannot be without Law, nor without liberty, nor without the perfect Law of liberty, Jam. 1.25.  
5. Man, though in Paradise must not be idle, 
5. Those therein are never to be idle, but every day dressing and keeping it.  therefore v. 15. God put him in to dress it and to keep it, viz. it, Garden; for the word is hortus, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender, with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed, and it is not without signification to all the Churches and Saints; for as Zanchy says, Paradisu● illa, typus fuit Ecclesiae, ergo, qui in Ecclesiam positi sunt, 
Zanch.  disca●t se non esse hîc positos ut otiosi vivant, sed ut pro suâ quisque virili, colat Ecclesiam, camque custodiat & Paradise was a Type of the Church, and it concerns every Member of the Church, to remember he must not be idle; but up and about, to work in the Vineyard, to dress and keep it; for the manifestation of the spirit is given to every one to profit withal, 1 Cor. 12.7. To do something or other to the edifying of the Church, 1 Cor. 14.12. Rom. 14.19. to instruct, exhort, build up, and dress it, Ephes. 4.29. 1 Thes. 5.11. Judas 20. Heb. 10.24.25. Yea, and to keep it too, from the Foxes of the Field, and the Wild Boars of the Wood; yea, to keep out all Beasts and such as would hurt this Paradise, and to keep in good Orders, the Fences and Hedges, the Laws and Liberties of the Church, Judas 3. Gal. 5.1. Heb. 12.3.4. Ephes. 4.3.4. Phil. 2.1.2.3. 1 Cor. 1.10. 2 Cor. 13.11. This Care lies upon all the Churches and Members thereof; the Lord make them good Husbandmen, careful, and watchful, and painful as he hath promised for the benefit of the Church, and the good keeping of this (Typified) Paradise, as Hosea 10.11.12.  
Obj. But Labour and Work was (poena peccati) a Curse, Gen. 3.17. and a Bondage.  
Ans. Not every Labour and Work, but anxious, vexatious, 
What labours are accursed, what not.  grievous pains and labours; but not to labour in Paradise, in the Lord's Garden or Vineyard; to such as the Lord hath set therein, his Yoke is easy; and his Service is sweet to them, Prov. 3.17. The Ways of wisdom are pleasantness to their Souls; they delight to be doing for the Lord, for Christ, for the edifying of his Church, Psal. 1.2. and 16.3. and 40.8. Psal. 119.16.24.35.47.70.77.174. Duties are a Delight, and Ordinances a Delight to them, Cant. 2.3. Isay. 58.13.14.  
6. Man though in Paradise, yet upon open Breach of God's Law he was cast out and excommunicated, 
6 Such as are sinners, though in the Church, must be cast out.  Gen. 3.23.24. Therefore the Lord sent him out from the Garden of Eden, to till the ground, from whence he was taken, and he drove out the man, or expelled, cast, and shut him out; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word, and a clear Excommunication; whilst the former word he sent out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is but a kind of command to him to pack away; but now he's thrust out and banished Paradise; for indeed his offence was the greater, that it was in Paradise after he was so blessed, and had tasted the fruits of it, etc. So must Offenders (though Members of the Church, 
☞  1 Cor. 5.45.) be dealt with, & their sins are of the greater aggravation, by how much the longer they have been Members, and by how much the more they have tasted of the Fruits, and found of the Benefits of being enclosed, and in the Garden of the Lord, viz. Church-fellowship; wherefore let Members beware of the forbidden Fruits; and they may live (diu & die) long and happily in the Churches of Christ in these last days.  
7. Man in Paradise might eat of every tree, 
7. Such as are therein may eat freely, yea must of every tree.  v. 16. of every tree of the Garden thou mayest freely eat, that is of the Fruit of every Tree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex quavis arbore (except as v. 17. of the tree of knowledge) thou must eat freely, is an excellent Hebraisme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eat and eat again, yea comedendo comedes, you may eat by eating; there be some that say under these words lie a Command upon the Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he must eat of the Fruits of every Tree, without making difference of clean and unclean, etc. This shows the great advantage and privileges of Saints and Members of the Churches in these last days; they feed upon the Fruits of every Tree in the Garden (not out of the Garden) of every Ordinance, of every Administration, of every Gift, Grace, of every Saint or Member; not putting of Differences, making Distinctions, or having of the Faith with respect of Persons or Opinions, Micah 4.5. And they shall sit every one under his own Vine, 
☜  and they shall walk every one in the name of his God, etc. Yea then as every Tree shall be fruitful, Col. 1.10. Hosea 14.8. So every Saint and Member must eat of the Fruits of all, out of all, i. e. that grows out of every one; yea of the least, lowest, darkest (and most undershadow) and meanest Member or Brother of the Church; for every one shall bring in of his Fruits (and none be hindered) and every one's Fruits shall be in due season, 
Ripe fruits▪  Ps. 1.2.3. and none before the time, Mal. 3.11. but all ripened by the Sun; and then every one will be desirous of them, Micah 7.1. My soul desired the ripe fruits, says the Prophet himself.  
8. Man in Paradise was forbidden the Tree of Knowledge, 
8. Such forbid the Tree of Knowledge before the tree of Life.  v. 17. But of the tree of Knowledge thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die; which words are full in Hebr. you shall not eat of it, that is, not eat out of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the Lord should (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) point out with his finger the Tree he forbade; if thou eatest thereof thou shalt not fail to die; thou shalt surely die, which is in Hebraisme too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moriendo merierie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt die with dying, thou shalt die the death; that is necessarily, and avoidable, and most miserably, thou shalt know 'tis a fearful thing to sin in Paradise (so in Church-Fellowship) therefore the command is interdicting, and prohibiting the tree of Knowledge. So are the Saints & Members in the Churches, forbid the tree of Knowledge, that is humane Wisdom, carnal Reason and Policy, affectation of Word, Gifts, habitual Parts of Learning; subtle Sophistry, and all such forbidden fruits (in Paradise, 
☞  so) in the Churches, Col. 2.8. That none spoil you through Philosophy, Arts and Sciences, nor corrupt you with humane Wisdom, 1 Cor. 1.20.21. 2 Cor. 1.12. which Egypt and Babylon did, and yet do abound in; but the Lord hath promised to destroy and bring this Wisdom to nought, 
☞  Isay. 29 14. And that the deaf shall hear, and the blind see, Isay. 29.18. The things and visions of the book which the learned can't read, in v. 11. Because 'tis sealed to him; but the spirit of the Lord shall reveal them to Babes; And those that see not shall see, whilst those that see shall be made blind: Therefore let the Saints take heed of that Tree whose Fruits (if they live upon them, and prefer them (for so Man did) will be accursed to them, Jer. 17.5.6. For cursed is the man that makes flesh his arm, 
Expos.  whose heart departeth from the Lord; for he shall be like the heath in the desert, and not see when good cometh: This is a Curse indeed, as full as the Figtree had, and this dreadful Curse is full of wrath for, and to them that prefer and feed (altogether) on humane Parts, habitual Gifts, Wisdom, Learning, or the like; for by these the Old Man (who must fall) gets to be enthroned, and Christ and Truth justled out of doors; not that we deny an use (yea and sometimes a great use too) that may be made of Parts, Learning, humane Knowledge, habitual Gifts, etc. For if there were no use at all to be made of them, 
An use of humane Wisdom, Learning, and knowledge in the Churches.  than they were not to be there; then this Tree of Knowledge should not have been set in Paradise at all, much less in the midst of the Garden; but this we say, that though they may be suffered, yea seen, heard, handled; yet they must not be eaten, fed on before the Tree of Life, to live on, or to be nourished by them: O no! but feed on the Tree of Life! Eat down the Fruits of the spirit! the Graces! Learning! Wisdom of the spirit! to live on! to be quickened, nourished! 
But not to be preferred first.  comforted by, and to have them consubstantiated into you! So that the other fruits are not first to be feed on! but to be looked on! and to be used as Servants to the Tree of Life, and by the buy! therefore woe be to them! that prefer the tree of knowledge before the tree of life! it is that which is here forbid, and is accursed with a most dreadful sentence and doom upon it! and they fall foulest and most irrecoverably, 
☜  that fall by eating the fruits of the tree of knowledge! viz. selfe-wisdome and parts, & c! 
☜  in preferring of these (by Satan's subtle insinuations) before the tree of life! Let all Churches and Members look to it then! For they are under a desperate curse that do so! and when they do Julian like Apostatise, they are the most hurtful! unholy! violent! and unexecrable Enemies to Christ and his Gospel.  
9 The Serpent got even into Paradise its self, 
9 The Serpent got in and tempted by the fruits of the tree of knowledge.  and presently pitched upon the tree of knowledge, to tempt the Woman (and so the man) with the fruits of that tree, and the Woman seeing 'twas to be desired to make one wise, Gen. 3.16. Says the Text, took it, etc. So Satan, that subtle Serpent, creeps into the best Churches at some hole or other, and appears in their Congregations, as Job 1.6. (where God sees him when men can't) and so even in Judas in Christ's little fellowship he crowded in, and so in Judas 4 Gal. 2.4. and when they are at the best and busiest duties, he'll be sure to tempt them, & that subtly with wondrous art and cunning winding himself into the heart of one or other, to tempt them to forbidden fruits; and he usually gets up into the tree of knowledge, i. e. by carnal reason, humane wisdom, etc. to do it. He oftentimes presents the fairest side of the fairest fruits of this Tree to tempt poor souls with: And he sets upon the weakest vessels to seduce them with a supposition of Gifts, Parts, humane Wisdom, Learning, and the like; that these will make them wise and as Gods, etc. O sad! miserable sad souls! 
☜  that are so deceived by the fair shows of Gifts, as to prefer them before graces: Wherefore let all Members and Churches be warned hereby; 
He tempts the weakest with Gifts, Parts, etc.  For Satan is got in to tempt some of the weakest of them: Therefore said Paul to the Church of Corinth. 2 Epist. 11.3. I fear least by any means as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted (by his cunning Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the (plain) simplicity that is in Christ; Wherefore let us all beware! and believe graces more than gifts; the tree of life is better for food than the tree of knowledge; the spirit is better than the flesh; and Christ to be preferred before the Creature, or creature-parts and appearances: And know that none are wise but the Saints; the Churches and Saints are able to outsee all the Universities of the Earth, 
Churches beyond Universities.  in altissimis causis rerum. Christ is their Wisdom, 1 Cor. 1.30. Et dignoscitiva & directiva in him they are wise, 1 Cor. 4.10. and learned; the learned of God are brought up in the Universities of Christ, 
Saints are the most and best learned ones.  the Schools of the Prophets indeed excelling all in Knowledge, Phil. 3.8. Jo. 7.3. and learning as the taught of God, Isay. 29.11. and Isay. 50.4. John 6 45. Rev. 14 3. Rev. 5.5.6. and excelling all in the truest, purest, fullest, sweetest, and profitablest original tongues and languages, Dan. 1.17. Jo. 7.15. Viz. the language of Canaan, the tongue of the spirit, the purest original; Wherefore let not Satan deceive us with his fair sides of Gifts and Parts, so as to make us eat of them, 
☞  and choose them before the tree of life: And yet God forbid but that we should have gifts, and parts, and learning, and languages, in the Churches too, for the service of the Church, and to be under the spirit; so that there is great reason that the tree of Knowledge should stand there, though the Serpent do make it his Den, and Tree of Temptation.  
10. It was the sixth day that man was put into Paradise by God; 
10. Man put in on the sixth day.  and now a day is as a thousand years, so that we live in the sixth day since the Creation; and now God is restoring Paradise apace, and he hath gathered some Churches, his Garden is enclosed, and he hath caused trees to grow there, and the River to run there; now it remains, that he by his own spirit do put man in, we live in this day wherein he will do it, as Ezek. 36.33.35.36.37. Jer. 32.37. 
By the Lords own hand.  And I will gather them, and I will bring them again into this place, Micah 7.9. He will bring me forth to light, and I shall behold his righteousness. Zach. 8.8. I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my People, and I will be their God in truth and righteousness: the Lord undertakes it himself, by his own hand to put men into his Churches, and to bring in the sons of strangers, and the outcasts of Israel, Isay 56.6.7.8. and he will plant them, Jerem 32.40.41. and bring all the good that he hath promised in his word upon them, Jer. 32.42. and cause them to walk by Rivers of waters, Jerem 31.9. Ezek. 34.13. etc.  
11. But to conclude the Type, 
11. God's special presence there.  Paradise is the place wherein God did most familiarly appear, and acquaint himself to Man, and manifest his love and glory. Three ways we read of by which God spoke to men, by dreams, by visions, or else face to face; and in this manner, whereby his Love, and wherein his Glory did most appear, viz. face to face did the Lord manifest himself in Paradise, 
Justin, Irenaeus, Ter●ullian, Eusebius, Ambrose, & alii in lec.  although his face was seen but as in a Glass. 2 Cor. 3.18. under the similitude of an Angel, or some other bodily appearance. This signifies the singular appearances and presence of God, which the Churches shall enjoy above all the world besides, in these last days; his presence is especially promised to appear, and his Love, and Glory to be manifested in the Churches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Such a special manifestation as is mentioned in John 14.21. which is promised in these last days shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the brightness of his glory, Heb. 1.2.3. Jo. 2.11. Eph. 3.3.4. so is it in Psal. 102.16. when the Lord shall build up Zion, than he shall appear in his glory. So Habak 2.14. Then shall they be filled with the knowledge of the glory of the Lord. So Zach. 2.5. Rev. 21.11.23. The glory of God shall lighten the New Jerusalem, viz. the glorious presence of God in it. Then the Saints in the Churches shall have the most familiar presence of God, discourses with him, discoveries of him walking in the Garden, as Cant. 8.13. and Cant. 7.11. So Cant. 6.2. my beloved is gone down into his Garden, to the beds of spices, (particular Churches) to feed in the Gardens, to gather lilies. There is Christ most and best to be found. So Cant. 4.16. and 5.1. etc. Psal. 63.2. and Psal. 27.4. yea the Angel of his presence shall be there, Isay 63.9. and the name of them from that day, shall be Jehovah Shammah, the Lord is there Ezek. 48.35.  
Thus we have done with these Types that foretell the happy state of Saints in Gospel-fellowship, and the Glory of the Churches of Christ in these latter days, sparkling through many more Types than I have mentioned, but these are sufficient for present proof, though every day will bring forth more, and more excellent matter of praises and rejoicings; whilst the Church comes out of the Wilderness leaning on her beloved, presumed with myrrh and frankincense▪ and the Saints shall have beauty for ashes, and be called trees of righteousness, the Lords own planting, that he might be glorified, Isay 61.3.  
But lastly, that the Churches of Christ are to stand apparently distinct from all others; 
3. The Churches of Christ distinct from all others.  we have already proved it, Chap. 6. lib. 1. etc. besides several Prophecies and Types we might bring forth, but that 'tis time to conclude and rest me, as Numb. 239. Lo they shall not be reckoned among the Nations, and Rev. 18.4. Johu 15.19. Hosea 4.15. and 14 8. Ephraim shall say, what have I to do any more with Idols? yea so, as an apparent difference shall be known and owned betwixt them and others, Mal. 3.16.17. Jer. 15.16. for the Lord hath made the difference as from the first, s Gen. 1.4. God saw the light was good, and therefore divided the light from darkness, to be distinct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
And shall be so apparently to a●l.  i. e. by an apparent difference to be known by all; and so will he make the Churches of Light distinct from them of darkness, so as it appears in the Chaldee Paraphrase and tongue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the Samaritan tongue, that God made a manifest and bounded separation between them. And this distinct separation, or division of Gods make, must stand. It is then no new thing to be distinct from Parishes, and all false Antichristian Churches, wherein there is a mixture, 2 Cor. 6.1415. and is not so distinct a separation as is and aught to be in all true Churches from false ways and worships. We find this too typified by Israel separated from all others Numb. 16.9. and they were not to join in Religion and worship with the other Nations, 1 King. 11.3. Joshua 2.3. Exod 23.16. Deut. 10.8. and 32.8. but separated from the mixed multitude, Nehem. 13.3. Ezra 10.16. yea in Deut. 23.1, 2.3. etc. you will read who might, and who might not enter into the Church; 
Expos.  which much concerns us now v. 1. not such as cannot retain the seed of the word, as it is in Heb. Shophcah, which sheds and loses that precious seed; how can they beget others to the faith that lose the seed? 
Not Enemies. Who?  such are not to be received into the Congregation of the Lord: O precious promises! which will produce and procreate a most excellent distinction in the latter days! when the Lord shall add to his Churches such as have a fullness of his seed, 1 Pet. 1.23. 1 Io. 3.9. remaining in them; and then as v. 2. 
Nor Bastard●▪ Who?  Bastard's shall not be received, i. e. Hebr. Mamzer, one that is of an Whore, viz. the Whore in Rev. 17.5. the fruit of uncleanness. Too too many of them, it is to be feared enter in as yet, that have relation to the Whore, and that don't heartily hate her and all her trumperies and toys; but than it shall be, that none but those that hate the Whore. and that shall labour to lay her open to all the World, and burn her with fire, Rev. 17. And such as shall be glad of the day, wherein they may dash her little ones against the stones, Psal 137.8.9. and may serve Babylon as she hath served Zion, that shall enter indeed, 
☜  in that day (and not the bastards that are born of the Whore;) But such as have gotten the victory over the beast, and over his image, and his marks, and over the number of his name, Rev. 15.2. Then will be the great and apparent distinction indeed. Yea then v. 3. 
Nor Ammon nor Moab shall enter in.  The Ammonite and Moabite must not enter in, etc. yet the Edomites shall, v 7. being turned Proselytes, and received into the faith; by Idumea or Edom, I would understand the red people (as the Word signifies) and as it relates to the latter days; I do believe it may take in the bloody Jews, who have so ●ong lay under the guilt, 
But the Edomits shall, or the Jews.  who will e'er the third generation enter apace into the Churches, in the mean time; Remember O Lord these children of Edom (the Jews) in the day of Jerusalem (the gathered Churches, in the day of Jezreel) who said (and so they shall say as zealously as any of Babylon) raze it, raze it, even the foundation thereof: O Daughters of Babylon, who ought to be destroyed! happy shall he be that rewardeth thee as thou hast served us, Psal. 137.7.8. In that day every eye shall see, and every ear shall hear that israel is a people distinct from all others, 
☜  and so made by the instinct of the spirit, which leads them out of Babylon into Zion, and into all truths. To conclude, all the Prophecies Promises, Precepts, Practices of Primitive Saints, Preachings, and Epistles, and Acts of the Apostles (which is our Directory) yea all the Types and Titles of the Church, 
Exhort.  as Mount Zion▪ Jerusalem, Temple, Tabernacle, spiritual house, peculiar people, royal Priesthood, 
To strive against national and parochial Church●● and why?  City, Spouse, Vineyard, Paradise and Garden of the Lord, and golden Candlesticks, and Kingdom of Heaven, and all other titles that belong to her, do call aloud in our ears to come in unto her, and out of false adulterine ways of worship. Wherefore Hosea 2.1.2.3.4. Say to the brethren, come my people, and to the Sisters (we will join with you) arise, sing, for there is mercy offered us: Wherefore let us all plead; Plead with your mother, plead, for she is not my wife, neither ●●n I her husband (saith the Lord) Wherefore let her put away her whoredoms out of her face, 
Expos.  and her adulteries out of her breast: Plead, 
Zanch.  strive against her. Litigate. Et rixamini. Zanc. in loc. viz. your mother, the national Church (so called) and her children. v. 4. viz. parochial Synagogues, which are full of whoredoms and adulteries, and are not the Lords Churches, or his Spouse, but Adulteresses and (as Churches) the Daughters of the Whore, the Quean, the soul strumpet, who shall be burnt up: Therefore awake, 
A word to England, Ireland, and Scotland about Na●ion●ll and Parochial Churches.  O ye people of England! Ireland! and Scotland! and plead and expostulate in good earnest with them! For their Whoredoms are in their faces, and their adulteries in their breasts; in their face, that is their external worship and ordinances, and discipline; And in their breasts, that is in their hearts. For Parish-Church Members are full of whoredoms, uncleaness, idolatry, superstitions, and adulteries in their hearts: They, love the Whore in their hearts. Yea furthermore most impudently and imprudently (like the most brazen faced Whores) they will commit sin, 
The standing impudence of P●r●sh Church Members!  incest, adultery in open sight, and without blushing for shame call for their Lovers in the open congregations, and will have their Sacraments, their Services, their Idols, and will-worship in their Synagogues; yea and they have their Priests too, to preach up and paint out their idolatry (as Whores are painted) & to give them the Sacraments in their sins. 
☞  O sad days I like Sodoms! but the Lord will judge her! I remember Mr. Cawdrey in's storehouse and similles, 
Cawdrey, p. 83.  says to this, that his high felony, 
Sim.  as 'tis for a subject to counterfeit his King's Letters or Seals; so for men to make new Laws and Orders, and not to take Christ's; but to alter the word, 
About the Sacraments.  to counterfeit the Sacraments, and most impudently with the Whore's forehead to maintain traditions, Customs (though of long standing) which are not Christ's, but Anti-Christ's, and to administer the Sacrament and Seals otherwise then the Lord hath appointed, and then Christ hath instituted in his Gospel, 
They are guilty of Treason, Felony, and Whoredom.  yea and to aggravate their wickedness too, to do it in the Kings (Christ's) name too; and to pretend his Commission (which they have counterfeited and invented) is horrible felony, and high treason, and renders such as so receive them from their Ministers, an Harlot of Antichrist. What can the Parish Ministers and Presbyterians then say for themselves? 
☜  or any that receive from them? Seeing it is Felony, Treason, and Harlotry. Her Whoredoms and adulteries are so open, as makes a modest man to blush and detest her; whilst other lewd ones and her Lovers (that seem yet to carry a fair face) do defend and profess her to be honest and honourable: Ay, 
☜  'tis for their credit so to do● who trade with her, as long as they can keep it, which will not be long now. For the Lord says, v. 3. Let her put away th●se her (stinking) whoredoms, lest I strip her naked, and set her 〈◊〉 in the day that she was born, etc. The Lord hath promised to strip these strumpit-Churches, and Temples of Dagon; The whore and her children, the Daughters of Babylon, viz. national and Parish-Churches as naked as they were the first day they were born; 
☜  they shall be as poor and miserable as ever they were; yea as in the time of their nativity, how is that? Why thus.  
First, 
How the Lord will strip them naked.  They shall be quite stripped of clothes for covering and ornaments, and not have so much as men of gifts, (i. e. Learning that is graced) or abilities of the spirit that shall plead for them, but all against them, 
1. Take away all their Ornaments, and leave them naked.  even those that are as yet the Whores Lovers, and commit adultery with her, they shall loathe her when they see her lewdness and nakedness; so that she shall be stripped of all, and be as naked as ever she was borne.  
2. When these Parishes and Synagogues, 
2. Show them in their blood and f●●th.  and false Churches were borne as they were naked, so they were besmeared in blood, begun in blood, and born in blood; so the Lord will show their abominable filthiness in the very eyes and sight of all her Lovers, v. 10. and lay her crimes and iniquities, and contamination open to all the world.  
3. When they were born at first, why alas! they were poor feeble ●hings, 
3. In their imbecility.  and not able to help themselves; and so it shall be in these latter, days, none shall be able to deliver them, Hoseae 2.10. or keep them up, Dan. 11. ult.  
4. When borne at first they arose with a cry; they made the poor Saints to cry, 
4. With a loud cry.  and to suffer death and martyrdom; but they shall be stripped into that condition, 
☞  that they shall fall with a cry, Rev. 6.16. Rev. 18.11.18. Isay 15.5.8. Jer. 48.5.20, and howling.  

5. Little.  5. When borne at first but little, and so shall they be crowded out and be no more; as the Kingdom of Christ, and true Churches grow greater and greater.  

6. In utter darkness.  6. When borne at first they were without knowledge, in darkness (in themselves) and could not see, and thus shall they be spoilt and stripped again, and thrown down into darkness, never more to rise: as Mat. 8.12. The Children of the Kingdom shallbe cast out into utter darkness: So the children of the national Churches, viz. Parish Churches. Thus, Host 2.4. I will not have mercy on her Children, for they are Children of Whoredom, i. e. 
Parish Churches, the Children of the Whore shall fall without mercy.  Corrupt, superstitious, and Adulterated (even in sight of all Saints) like Rome the mother, whence they came, as we proved fully in the first Book: They are not legitimate Children, borne of God, but of base blood, adulterine seed, whorish Romish principles▪ wherefore I will have no mercy on them, saith the Lord, but they must fall with Babylon that belong to Babylon, unless they put away their Whoredoms, Superstitions, & unlawful Worships, & no longer, like impudent Strumpets, to paint themselves over with Spanish, yea Romish Paintings, and alluring outsides: 
☞  Away with those patches● and alluring arguments used to get people in to those Idol Worships! of their Sacraments! Burials! Baptizing! or the like (as they are their inventions,) that are unwarrantable, and declared Whoredoms, and Adulteries in the God which the Lord will judge with fire from heaven!  
In the mean time, the day of putting a difference is upon us, happy are they that see it and do it: It is as yet in our Nation as it was in Athens, there were two sorts of Congregations, viz. Ecclesia & Agorae, Churches and mixed Congregations; 
Churches and Parishes differ much, Flaccus, Illiricus, vide Bernardus Cant. & Beda Serm. 14.  in the Churches none but such as appeared Saints had communion and entrance; but the other Congregations (says Flaccus Illiricus) were made up of any consisting of a confused and promiscuous multitude, which made a mere Political meeting. And such are your Parishes and national Churches, which are far from being Churches (as is proved in all the Essentials that appertain thereto lib. 1.) thus Churches differed from Synagogues as they do from Parishes, vide Vrsin, de Eccles. 1. Quest. Parishes (at the best) are but like the great Chamber, 
Sim.  whereinto all may come and walk that will; but the Churches of Christ are his Chambers of presence, the King is there, 
But out of the Churches are great things to be done these latter days.  his Council there, and thence will come forth his great Acts and Laws, and Declarations to all the World. And although the Ship is tossed, and the Disciples that want faith cry out for fear, let the storms rise higher, as long as Christ is embarked with us in the same Seas, and in the same storms. Wherefore as Caesar said to the trembling Mariner, Confide nauta, 
Sim.  Caesarem vebis: fear not, (honest friend!) for ye carry Caesar! So I say to the Churches, and to all the Members, friends! fear not! for the Lord is with you, you carry Christ; it is he that is in you, 
☜  and holds the stern for you; Fear not! only be careful of some corrupt boards and members of your Churches who will fly in a storm, and so the ship may spring a leak, 
A good caution.  
☜  and thereby let in too much of the raging Sea; but be so much the carefuller to stop the leaks, and every day to be pumping out the corrupt black and stinking waters which get in, and go on with the fairest gales and wind of the spirit; and as the waters abute, so the Ark, i. e. the Church (long and broad, and made of many pieces of Wood that will never rot, which) shall rest on Mount Ararat, Gen. 7.6.7. till the waters be all dried up, 
☜  and the Sea be no more, Rev. 21.1.2.  
And thus I have done with this Chapter, and this second Book, wherein you have had the totum homogeneum of the true Church of Christ, according to the Gospel institution, and true Primitive practice and Christian constitution. We have heard what is to be done before and what in an orderly knitting and imbodying together. The next Book, (the third) if the Lord will give encouragement, will be very large and profitable, to show what is to be done after this orderly imbodying Wherein the Church will be considered, as the totum organicum in all her Officers, and Offices, and Orders, and Ordinances, (some of which we want in these days & means maintenances, and even round about her very borders. 
Sim.  For as the Body is blind that wants Eyes to see, and deaf that wants Ears to hear, and lame that wants Feet to walk, and Hands to act, etc. but yet it is a Body: so the Church is a Church that wants Organs and Officers, but not so perfect and entire without a Pastor, as a Mouth; 
☞  & Tongue i. e. Teachers; & Overseers, as Eyes; Elders, as Ears; Deacons, as Hands to distribute to the poor and needy, etc. Messengers, as Feet; and such like instruments as these. 
A Church is not so entire without Officers and Organs.  But yet much care must be had in choosing, and calling, and confirming them in their services and places to execute as by Authority, and virtue and the whole, from, and for the wlole: but of that hereafter, and  
Thus far for the Essentiali● Ecclesiae. I purpose now to lay by my pen for a little while, till I walk about Zion, and have gone round about her (even her borders) and told the Towers thereof, 
Psal. 48.12.13.  and marked well her Bulworks, and considered her Palaces, 
The Authors resolve to go the rounds, and to make a further and fuller search of Zion.  (as they are now, and as they have been of old, and as they will be in these later days) & then I will (God willing) arise again, in the Name of Jehovah Elohim, to tell (what I have marked and met with in my rounds) to the generation that is to come: 
Sic nunquam metuant Res Magn● oblivia magni Temporis, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Fiat Finiat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

THE FIRST TABLE, Of the Eminent (Orthodox) Writers, Counsels, and Martyrs, in all ages, that have bore testimony to the truths asserted in this Tract, and that are Quoted in the Tract, 1. Lib.  

A  
A Insworths Communion.  
Ainsw. against Bernard.  
Alphoneus.  
Ambrose's Epists.  
Ames Medulla. Theol.  
Aquinas.  
Aretius.  
Arias Montanus.  
Askew, (Martyr.)  
Augustinus.   

B  
Baines' Diocesan Trial.  
Baines on Colloss.  
Bartlers' Model.  
Benson on Hosea.  
Bernard in Cant.  
Bernard to Pope Eugenius.  
Beza.  
Bilson, (Martyr.)  
Bolton.  
Brightman.  
Bradford, (Martyr.)  
Burton's Vindication.  
Bullinger.  
Burrough's Heart Divisions.  
Burrough's against Edwards.  
Burrough's excellency of a gracious spirit.  
Buxtorph.   

C  
CAlvin.  
Cameron.  
Cartwright on Eccles. Policy.  
Cartwrights Reply to Whitgift  
chrysostom.  
Chamier.  
Cotton's Koyes.  
Cotton's holiness of Church-Members.  
Cyprian.   

D  
DAmport, or Davenport.  
Dells Way of Peace.  
Dike.  
Diodate.  
Dixon.   

E  
ERasmus.  
Eusebius Eccles. Hist.  
Euseb's Prepar. to the Gospel.   

F  
FEnner.  
Ferus.  
Fox's Martyrs.  
Fulke against Rhemists, etc.   

G  
GOodwin, I. and T.  
Gregory Epist.  
Grotius.  
Gualther.   

H  
HAll.  
Heart's Char.  
Harris.  
Hermes.  
Hierome.  
Hooker's Policy.  
Hooker's Survey of Discipline.  
Hobson.  
Hooper, (Martyr.)  
Husse, (Martyr.)   

I  
IAcob's Attestation.  
jarchi Sol.  
Jerome in Hierome.  
Irenaeus.  
junius.  
justinian.   

K  
KEckerman Theol.   

L  
LUTher Epist.   

M  
MArlinus Epist.  
Marlorat.  

Peter.  Martyr.  
Marsilinus Patavinus.  
Mayer.  
Melanchton.  
Montanus.  
Methodius.  
Moulin.  
Musculus.   

N  
'Noys Temple.   

O  
OEcolampad.  
Owen's Essay.  
Owen's Eshcol.   

P  
PAreus.  
Parker.  
Paul Baines.  
Paul Hobson.  
Patavinus.  
Par.  
Peter Martyr.  
Peter's.  
Phillip's Answer to Lamb.  
Perkins.  
Polidore Virgil.   

R  
RAwlinson.  
Robinson's Reasons discussed.  
Robinson's Essays.  
Rutherford.   

S  
SAltmarsh.  
Sasbont.  
Selden de decimis.  
Smith on the Creed.  
Sheindler.  
Sibbs.   

T  
TAylor.  
Taylor, (Martyr.)  
Tertullian.  
Tilenus.  
Trap.   

V  
VEnning.  
Ursin.   

W  
WHittaker,  
willet's Synops●s.  
Wilson's Cases.  
Willi●m's Elijah's Wish.   

Z  
ZAnch. de Eccles.  
Zanch. in Hosea.  
Zuinglius.   
Finis 1. Libri.   

The first Table, 2. Libri.  

adam's on Pet.  
Ainsworth Communion of Saints.  
Aims Medul. Theol.  
Ambrose in Rom.  
Ambrose in Gen.  
Aims on Peter.  
Ames de Anti Bellarm.  
Anselm.  
Apology of N. Eng. men.  
Aquinas.  
Ardeus.  
Augustin in joan.  
Augustin in Rom.  
Augustin Epist. 19 ad Hier.  
Augustin in Psal.  
Aurelians. Concil.  
Auspurge.   

B  
BAines in Col.  
Ball.  
Bartlet's Model.  
Bayly.  
Beda.  
Bernard in Paschal.  
Bernard in Cant.  
Bernard in Ezek.  
Bernard de Consid. cum multis aliis.  
Beza in Mat.  
Beza in Rom.  
Beza's Confessions.  
Beza's Annotations.  
Bohemia Confess.  
Bolton's Bounds.  
Bolton's tossed ship.  
Bradford (Martyr.)  
Brightman.  
Brute, (Martyr.)  
Bucan.  
Bucer de Gubern. Eccles. inter alia.  
Bullinger de Eccles. inter alia.  
Budaeus.   

C  
CAlvin in Rom.  
calvin's Instit. inter alia.  
Cartwrights Eccles. Discip.  
Cartwrights against Whitgift.  
Cawdrey's Sim.  
Centurists.  
Clement.  
chrysostom Hom. in Rom. inter alia.  
Cooper.  
Concil. Carthag.  
Council▪ Aurelians.  
Concil. Tolet.  
Cottons Keyes.  
Cradock's gospel-holiness, and Mount-Sion.  
Culverwells White-stone.  
Cyprian Epist.  
Cyprian. inter alia.   

D  
DAmascene.  
Dells Way of Peace,  
Dike on Sacrament.  
Diodate.  
Dr. Donn.   

E  
NENgland's Apology.  
Epiphanius in Haeres.  
Euseb. in Gen.  
Euseb. Eccles Hist.   

F  
FArrar, (Martyr.)  
Featly.  
Fenner de Sac. Thol.  
Fenners Alarm.  
Feurus, (French Martyr.)  
Flaccus Illiricus.  
Fox Martyrs.  
Fulke against Rhemists.   

G  
GAtaker.  
Glover, (Martyr.)  
Goodwin, I. and T.  
Gregory Magn.  
Gualther.   

H  
HAymo.  
Hawks, (Martyr.)  
Hierome de Unit. Eccles. inter alia.  
Helvetia. Confess.  
Dr. Homes.  
Hooker's Survey of Discipline.  
Hooker against Hudson.  
Hooper, (Martyr.)  
Holland (Martyr.)  
Hudson.  
Jo. Husse (Martyr.)   

I  
IEssey, alias Jacie.  
Irenaeus in Gen. inter alia.  
Junius.  
Justin.   

K  
KEckerman. Theol.   

L  
LAmbert, (Martyr.)  
Latimer, (Martyr.)  
Luther in Joel. Epists; inter alia.   

M  
MAgdeburgenses.  
Mayer.  
Melanchton Com. Loc. inter alia.   

N  
NAzianzen.  
Nilus' de Primate.  
Nelphilas.  
Noyes Temple.  
Novatus.   

O  
OLevian in Rom.  
Origen in Mat. inter alia.  
Owen's Eshcol.   

P  
PAnormitane, a Romano Lawyer.  
Par.  
Paraeus in Gen. Joel. Rom. inter alia.  
Parisian School.  
Papismi Synopsis.  
Perkins Problem, Cases of Conscience.  
Perkins in Gal. Rev. inter alia.  
Peter's Discourse of Covenant.  
Philpot, (Martyr.)  
Pliny.  
Polanus in Ezek. Dan. etc.  
Preston on N. Covenant.  
Prinn's Quaries, etc.  
Prosper.   

R  
RAndall's Star leading to Christ.  
Ridley, (Martyr.)  
Rivetus.  
Robinson Justif.  
Robinson's Essays.  
Roger's on good Samaritan Parable.  
Rogers' Right Way to be saved.  
Rogers (Proto-Martyr.)  
Rutherford.   

S  
SAdeele.  
Saltmarsh's Flowing● of Christ's blood.  
Sibb's Marriage Feast.  
Sibb's Soule-Conflicts.  
Sibb's Founta ne sealed.  
Sibb's Excellency of Gospel above Law.  
Sibrandus.  
Dr. Peter Smith.  
Robert Smith (Martyr.)  
Socrates Eccles. Hist.  
So●omen.  
P. Sterry.  
Dr. Stroughton's Right Plea.  
Synopsis Papismi.   

T  
Dr. Tailor in Psalm.  
Taylor, (Martyr.)  
Tertullian de velandis virginibus, inter alia.  
Theodoret in Epist. inter alia.  
Tichbourn on Io. 13.  
Tilenus.  
Tindal (Martyr.)  
Trap in Evang.  
Trelcatius.  
Dr. Troisse.   

V  
VIndiciae Clavium.  
Vines Serm. before Parl. October 22. 1644.  
Ursinus Chatechis. inter alia.   

W  
War's Dispute 'twixt Form and Power.  
Whittaker de Eccles. Concil. & Pontif. inter alia.  
Willet.  
wilson's Cases.  
Wittenberg. Confes.  
Woodman (Martyr)   

Z  
ZAnchy de Eccles. de Hom. create. in Gen. Host etc.   
Finis 1. Tabuli.   

THE SECOND TABLE. Of those Choice Scriptures which are Expounded rescued and defended from the Adversaries in this Treatise.  

GENESIS.  Chap. Vers. Pag. 2 8.9 to 18. 529 530 etc. ch. 9 l. 2 
EXODUS.  Ch. Vers. Pag. 20 24 116 ch. 9 l. 1 23 1.2 112 ch. 8. l. 1 25 40 120 ch. 10. l. 1 
1. KINGS.  Ch. Vers. Pag. 10 6.7 383 ch. 6. l. 2 10 9.10 242 ch. 1. l. 2 
1. CHRON.  Chap. Vers. Pag. 13 9 173 ch. 13. l. 1 15 23 280 ch. 3. l. 2 
JOB.  Chap. Vers. Pag. 31 14.24 26 27 161. 162. ch. 13. l. 1 36 10 1 ch. 1. l. 1 
PSALMS.  4 v. 3. p. 267 ch. 2. l. 2 18 30. 356 ch. 6. l. 2 22 1.2.4 5. 367 ch. 6. l. 2 26 6.7. 356 ch. 6. l. 2 27 4 334 ch. 5 l. 2 36 9 1●7 ch 9 l. 1. 44 10 11.14 17.18 etc. 266 ch. 2. l 2 45 10. 240 ch. 1 l. 2 51 12 13. 356 375. ch 6 l. 2 55 6 8.11. 80 ch 6. l. 1 60 6. 119. ch 10. l. 1 63 1 2. 116 ch 9 l. 1 65 1. 133 ch. 12 l 1 66 19 356 ch 6. l. 2 74 19.20. 34 35 ch. 3. l. 1 83 11.12 13 171 ch. 13 l. 1 84 10 118 ch. 9 l. 1 87 2.3.4 209 ch 15. l. 1 110 3 3 ch. 1 & 124 ch. 11. l. 1 114 4 26 ch 3. l. 1 126 5.6 365 ch. 6 l. 2 127 1.2 140 ch 13 l. 1 
PROVERBS.  Ch. Vers. Pag. 1 8 1 ch 1. l. 1. 7 1 119 120 c 9 l. 1 9 1.2.3 4 32.34 etc. 198 199 c. 15. l. 1 
ECCLES.  Ch. Vers. Pag. 5 1 239 ch. 1. l. 2 7 18 340 ch. 5. l. 2 
CANT.  Ch. Vers. Pag. 2 11 12. 28 ch. 3 l. 1 3 9 50 ch. 5. l▪ 1 4 1 2 3.4 etc. 96. ch. 8. l 1 & 43 ch 4 l 1  8 44 ch. 4. l. 1 5 9 etc. 285 ch 3 l. 2  11 150 ch. 13. l. 1 6 1 285 ch 3. l 2  9 337 ch. 5 l. 2  10 282 ch. 3. l. 2  12 253 ch 2 l. 2 8 2 132 ch. 12. l 1  6 266 ch 2 l. 2  5 376 ch 6. l. 2 
ISAIAH.  Ch. Vers. Pag. 1 3 241 ch. 1. l. 2 2 2.3 4 ch. 1 l. 1. 5 2 43 ch. 4. l. 1 14 32 183 ch. 14. l. 1 22 21, 22 138 ch. 13. l. 1 27 6 44 ch. 4. l. 1 28 15 63 ch. 5. l. 1 30 21, 22 33 ch. 3 l. 1 33 17, 20 117 ch. 9 l. 1 108 ch. 8. l. 1  21 203 ch 15. l. 1 34 11 35 ch. 3. l. 1 40 11.38 329 ch. 5. l. 2 42 11 46 ch. 4 l. 1 51 311 132 ch 12. l▪ 1 54 11.12.14 510 ch. 9 l. 2 60 5.6 521 ch 9 l. 2  13, 14 51 ch 5. l 1  17 181 ch. 13. l. 1 
JEREMY.  Ch. Vers. Pag. 7 9 52 ch. 5. l. 1 15 19 132, 133 ch. 12 l 1 30 17, 19 133 ch. 12 l. 1 33 7 524 ch. 9 l. 2 50 5 84 ch. 7 l. 1 209 ch. 15 l. 1 124 ch. 11 l. 1 
EZEKIEL  Ch. Vers. Pag. 13 14 191 ch 14 l. 1 20 38 562 ch. 7 l. 2 36 37, 38 29 ch. 5 l. 2 37 7 506 ch. 9 l. 2 43 10, 11 82 ch. 7 119 ch. 10 l. 1 44 6, 7 52 ch 5 l. 1 
DANIEL.  Ch. Vers. Pag. 2 32 154 ch. 13 l. 1 11 44, 45 525, 526 ch. 9 l. 2 12 11, 12, 13 21 ch. 3 l. 1 
HOSEA.  Ch. Vers. Pag. 1 11 509 ch 9 l. 2 2 1 510 ch. 9 l. 2 14 5, 6 44 ch. 4 l. 1  8 146 ch. 13 l. 1 
JOEL.  Ch. Vers. Pag. 2 29 464 ch. 8 l. 2 
AMOS.  Ch. Vers. Pag. 3 2▪ 3, 4 303 ch. 4 l. 2 8 11, 12 35 ch. 3 l. 1 
MICAH.  Ch. Vers. Pag. 4 2 199 ch. 15 l. 1 4 5 329 ch. 5 l. 2 
ZEPHANY.  Ch. Vers. Pag. 3 9 133 ch. 12 l. 1 330 ch. 5 l. 2. 
HAGGAI.  Ch. Vers. Pag. 1 2.4 194 ch. 14 l. 1 2 18 189 ch. 14 l. 1 
ZACHARY.  Ch. Vers. Pag. 2 11. 124. ch. 11. l. 1 330 ch. 5. l. 2. 4 6. 193. ch. 14. l. 1 524. ch. 9 l. 2 6 13. 257. ch. 2. l. 2 8 23. 330. ch. 5. l. 2 
MALACH.  Ch. Vers. Pag. 3 16.17. 70. ch. 6. l. 1. 273. ch. 3. l. 2 
MATHEW.  Ch. Vers. Pag. 4 33. 43. ch. 4. l. 1.  20.22. 125. ch. 11. l. 1 7 11.12. 259. ch. 2. l. 2  26.27. 183. ch. 14. l. 1 190.  6. 54. ch. 5. l. 1 10 27. 283. ch. 3. l. 2. 16 15.20. 287. ch. 4. l. 2. 13 38.39. 56. ch. 5. l. 1. 15 13. 109. ch. 8. l. 1 16 16. 53. ch. 5. l. 1 16 18.19. p. 4. ch. 1. lib. 1 p. 4. ch. 7. lib. 1 138. ch. 13 lib. 1 284. ch. 14 lib. 1 18 17.18. p. 4. ch. 1. l. 1 & 465. ch. 8. l. 2 21 33 42. ch. 4. l. 1 22 9 129. ch. 11. l. 1  12. 55. ch. 5. l. 1.  21. 181. ch. 13. l. 1  29. 374. ch. 6. l. 2. 24 45. 3. ch. 1. l. 1 25 37. 382. ch. 6. l. 2 28 18. 121. ch. 10. l. 1  19.20. 303. ch. 5. l. 2 331. 
MARK.  Ch. Vers. Pag. 12 1. 42. ch. 4. l. 1 
LUKE.  Ch. Vers. Pag. 9 4.5.6. 128. ch. 11. l. 1  55.56. 159. ch. 13. l. 1  23. 124. ch. 11. l. 1 12 13.14. 160. ch. 13. l. 1 14 23. etc. 128.129. ch. 11. l. 1  28.29. 136. ch. 12. l. 1 21 25.26. 26. ch. 3. l. 1. 22 15. 204. ch. 15. l. 1 
JOHN.  Ch. Vers. Pag. 3 19 282 ch. 3. l. 2 4 28.29. 367 ch. 6. l. 2 6 37 362 ch. 6. l. 2  44 253 ch. 2. l. 2 14 17.26 264 ch. 2. l. 2 15 2 109 ch. 8. l. 1  45 44 ch. 4. l. 1  27 357 ch. 6. l▪ 2 
JOHN.  Chap. Verse. Pag. 16 13 264. ch. 2. l. 2. 17 21.22. 523. ch. 9 l. 2. 
ACTS.  Chap. Vers. Pag. 1 14 566. ch. 8. l. 2 2 37 53. ch. 5. l. 1 125. ch. 11. l. 1 365. ch. 6. l. 2  41.47. 67. ch. 5. l. 1 261. ch. 2. l. 2  39 etc. 72 ch. 6. l. 1 3 22. 121. ch. 10. l. 1 5 13. 283. ch. 3. l. 2  38.39. 340. ch. 5. l. 2 6 2.3. 465. ch. 8. l. 2 9 26. 84. ch. 7 l. 1 11 23. 124. ch. 11. l. 1 456. ch. 7. l. 2 14 23. 456. ch. 8. l. 2 15 12.3. etc. 22. 109 110. etc. ch. 8. l. 1 17 23. 241▪ ch. 1. l. 2 18 28. 281. ch. 3. l. 2 
ROMANS.  Chap. Vers. Pag. 8 16. 372. ch. 6. l. 2 9 1. ibid. 14 5.6. 243. ch. 1. l. 2. 14 1.2.3.5.6 7 10.13.16.18 19 20.21 &c 329.330. &c ch. 5. l. 2. 
1. CORINTH.  Chap. Vers. Pag. 3 3. 43. ch. 4. l. 1  8. 31. ch. 3. l. 1  10. 142. ch. 13. l. 1 11 2.23. 120 ch. 10. l. 1 12 6. 89. ch. 7. l. 1  13. 307. ch. 4. l. 2 14 1.2.3.31.32.34.35. 37.39. 475. ch. 8. l. 2  33.40 271. ch. 3. l. 2 
2. CORINTH.  Ch. Vers. Pag. 5 11. 356. ch. 6. l. 2 6 16.17. 72. ch. 6. l. 1 117. ch. 9 l. 1 403. ch. 9 l. 2 8 35. 125. ch. 11. l. 1 10 45. 140. ch. 13. l. 1 12 9 268. ch. 2. l. 2 12 5.11. 381. ch 6. l. 2. 
GALAT.  Ch. Vers. Pag. 3 1 39 ch. 3. l. 1  28. 471. ch. 8. l 2 4 6 337. ch. 5. l. 2  9 77. ch 6. l▪ 1 6 1.2. 83. ch. 8. l. 1. 
EPHESIANS.  Chap. verse. pag. 1. 10. 338, 339 c. 5. l. 5 2. 21, 22. 84. ch. 7. l. 1 189. c. 14. l. 1 3. 17. 196. ch. 14. l. 1 4. 4, 5. 307, 308. c. 4. l. 2 5. 11. 42. ch. 4. l. 1 72. ch. 6. l. 1 
PHILIPPIANS.  Chap. verse. pag. 2. 12. 187. ch. 14. l. 1 3. 15, 16. 330. ch. 5. l. 2 4. 3. 566. ch. 8. l. 2 
COLOSSIANS.  Chap. verse. pag. 1. 18. 148. ch. 13. l. 1 2. 6, 7. 144. ch. 13. l. 1   196. ch. 14. l. 1  9, 19 148. c. 13. l. 1. 150. c. 13. l. 1. 182. c. 13. l. 1.  17. 337. ch. 5. l. 2  18. 317. ch. 6. l. 2 
2 THESS.  Chap. verse. pag. 2. 8. 154. ch. 13. l. 1 
1 TIMOTHY.  Chap. verse. pag. 6. 3, 4, 5. 120. ch. 10. l. 1 
2 TIMOTHY.  Chap. verse. pag. 2. 24, 25. 128. ch. 11. l. 1 3. 3. 72. ch. 6. l. 1 
HEBREWS.  Chap. verse. pag. 1. 1, 2. 366. ch. 6. l. 2 3. 10, 11, 13. 207.208. ch. 15. l. 1. 4. 12. 257. ch. 2. l. 2 6. 8. 208. ch. 15. l. 1 11. 10. 189. ch. 14. l. 1 13. 7. 136. ch. 12. l. 1 
1 PETER.  Chap. verse. pag. 2. 3. 357. ch. 6. l. 2  9 133. ch. 12. l. 1 4 14. 267. ch. 2. l. ● 5. 2. 255. ch. 2. l. 2 
2 PETER.  Chap. verse. pag. 2. 10. 187. ch. 14. l. 1 
APOC. or REV.  Chap. verse. pag. 2. 2, 14, 15, 20. 101. c. 8. l. 1 207. c. 4. l. 2 5. 9 134. ch. 12. l. 1 11. 5. 90. ch. 7. l. 1  6. 19 ch. 3. l. 1  8. 342. ch. 5. l. 2  16. 382. ch. 6. l. 2 12. 1, 2, 14, etc. 9 ch. 2. l. 1 14. 4. 134. ch. 12. l. 1 18. 4, 8, 9, 10. 525. ch. 9 l. 2 20. 8, 9 90. ch. 7. l. 1. 21. 17, 18, 19, 20. 511. ch. 9 l. 2.   

The third Table: Fully and Alphabetically declaring the chief things handled in the whole Treatise. p. is for page, c. for chap. and l. for lib.  


A.  ABimelechian destiny nigh them that usurp Christ's Seat, 
pag. 172. chap. 13. lib. 1  Ablest, Embody first, and in public, 
p. 278. c. 3. l. 2  Account of faith at Dublin, 
p. 350 c. 5▪ l. 2  Accusations against Saints and Gospel-discipline, 
p. 13 c. 2. l. 1  Acts of the Apostles▪ Churches Directory, 
p. 123. c. 10. l. 1  Acts of Providence oft read (Hebrew-like) backward, 
p. 47. c. 4. lib. 1. & epist. p. 6  Acts of the soul, reflex and direct, 
p. 376, 377. c. 6. l. 2  Adjunct to a true Church, is the word preached, and no more, 
p. 79. c. 6. l. 1  Admission of Members, of whom, by whom, how and when, 
p. 288, 289 c. 4. l 2  Admission of the least and lowest Saints, 
p. 339, 340, 348. c. 5. l. 2  Admission of all opinions that differ in things doubtful and indifferent, 
p. 311, 312. c. 5. l. 2  Advantage to Churches by experiences of Saints, 
p. 358 c. 6. l. 2  Advowsons' and presentations wicked, and how, 
p. 7. & 29. of Epist.  Adullamites are many, 
p. 93. c. 7 l. 1  Egypt, Churches of Form, how? 
p. 342. c. 5▪ l. 2  Egypt a type of Antichrist, 
p. 525. c. 9 l. 2  Egyptian plagues on Parish Churches, 
p. 92, 93. c. 7. l. 1  Egyptian Taskmasters, who now? 
p. 342 c. 5. l. 2  Aegle-Saints nested in the Rock, 
p. 198. c. 14. l. 1  Affections held with difference of opinions at first, 
p. 333. c. 5. l. 2  Affections of women above men's, 
p. 474.475. c. 8. l. 2  Afflictions, converting Ordinances, 
p. 403, 413. c. 6. l. 2  Afflictions of (spiritual) Israelites under hard taskmasters, how? 
p. 342. c. 5. l. 2  Afflictions on the Author great, 
p. 432. c. 6. l. 2  Agates (precious stones) who? 
p. 510. c. 9 l. 2  Age; in the last was to know Christ the Head, in this Christ's body, but in the next, both, viz. whole Christ, 
p. 147. c. 13. l. 1  All ages Eminent Independents, 
p. 114▪ c. 8. l. 1  All Languages and nations must make up one Church ere long, 
p. 530. c. 9 l. 2  Ambition, what it brought the Bishops to, 
p. 106, 156. c. 8, 13. l. 1  All of different opinions, etc. one, 
p. 329. c. 5. l. 2  All in one, the beauty of Zion, 
p. 337. c. 5. l. 2  Amethysts (precious stones) who? 
p. 519, 520. c. 9 l. 2  Ames left his Professorship for Church-fellowship, 
p. 118. c. 9 l. 1  Amiable Tabernacles are the congregational Churches, 
p. 87. c. 7. l. 1  Anabaptists in Ireland too bitter, unsound in judgement, wresters of the Scriptures, uncharitable and censorious. A lesson for them, 
p. 299, 302, 305, 307, 309, c. 4. l. 2. p. 453. c. 7. l. 2. p. 334. c. 5. l. 2  Angels can't teach so well as experiences do, 
p. 384. c. 6. l. 2  Anger of God against such as company with Christ's enemies, 
p. 76. c. 6. l. 1  Antichrist destroyed and tormented, how? 
p. 23 c. 3. l 1.  Antichrists sauciness, whether in Episc. Presbyt. or Indep. to usurp Christ's power, 
p. 105. c. 8. l. 1  Antichrist falls the same way he rose, 
p. 156. c. 13. l. 1  Antichrist arrogates both powers, viz. Eccles. and Civil, 
p. 176. c. 13. l. 1  Antichrist the first that made difference of opinions, difference of affections, 
p. 333 c. 5. l. 2  Antichrist typified by Egypt, Sodom, Babylon, etc. 
p. 525. c. 9 l. 2  Antichrist, how he resembles, or rather dissembles Christ. 
p. 25. epist.  Antichristian-Chur. parish-Churches, 
p. 61. c. 5. l. 1  Antichristian-Churches we must separate from, 
pag. 78. ch. 6. lib▪ 1  Antichristian to rob Sisters Right, 
p. 469. c. 8. l. 2  Antiochus Epiph. a figure of the Pope, 
p 526. c. 9 l. 2  Antiquity for the Independents, 
p. 60. epist.  in Apostles-days Church-discipline was glorious, and how? 
p. 910. c. 2. l. 1  Apostles not Heads, but Helpers, 
p. 120. c. 10. l. 1. p. 107. c. 8. l. 1  Appeals never any to Jerusalem about Church government, 
p. 110. c. 8. l. 1  Appearance of Christ the ruin of Policy. 
p. 170. c. 13. l. 1  Archbishops (third) Head of Brass, 
p 156, 157. c. 13. l. 1  Ark on the waters yet for forty years, 
p. 24. c. 3. l. 1  Ark overturned by Beasts carrying it, 
p. 36. c. 3 l. 1  Ark on which the Spirit rests, 
p. 268. c. 2 l. 2  Arms which the Lord draws with, are Spirit (his right hand) and Word (his left) 
p. 253. c. 2. l. 2  Army of Christ, who? 
p. 85 c. 7. l. 1  Armour of light for Saints of all judgements and opinions. 
p. 335. c. 5. l. 2  Armoury for swords for Saints, 
p. 99 c. 8 l. 1  Assembly of Divines a (fourth) Head of Brass, 
p. 158. c. 13. l. 1  Assemblies of Ministers must down: which are allowable, and which not, 
p. 109. c. 8. l. 1  in Assemblies of Zion, God is glorious, 
p. 118. c 9 l. 1  Assurance requisite before entrance, 
p. 248. c. 1. l. 2  Assurance brought to light, and how to know it, 
p. 372, & 451. of exper. c. 6. l. 2  Author's judgement of the Restauration: 1 Gradually now; 2 Universally to come, 
p 20. c. 3. l. 1  Author prays he may be as a light to give others light, though he be spent for't, 
p. 50. c. 5. l. 1  Author abused at Dublin for Mr. Bartlet, 
p. 88 c. 7. l. 1  Author's warning to the Parliament, 
p. 172. c. 13. l. 2  Author expects a world of Antagonists, but he calls for reasons, not rail, 
p. 226. epist. l. 2  E. A very, her Experience, 
p. 402, 403. c. 6. l. 2  Author's Experience, 
p. 419, 420, etc. ibid.  Author's assurance how attained, 
p. 431, 438. ibid.  Authors call to the Ministry how, 
p. 436, 437. ibid.  And his order in teaching School 
p. 438. ibid.  Author's Resolution and Motto, p. 3. His sufferings in Essex, 
p. 231, 232. epist. l. 1    


B.  Babe's have full breasts, 
pag. 100 chap. 8. lib. 1.  Babes of Christ tenderly received, 
p. 331. c. 5. l. 2  Babylon a type of Antichrist, 
p. 525. c. 9 l. 2  Babel hath the hearts of millions, 
p. 40. c. 3. l. 1  Babylon's fall bewailed by many, 
p. 37. c. 3. l. 1  Babylon in Parish Churches, 
p. 64. c 5. l. 1  Babylon falling and all that traded with her, 
p. 94. c. 7.1  the Baptist put by scandalous, 
p. 56. c. 5 l. 1  Baptism, how Presbyt. and Papists agree in it, 
p. 466. c. 9 l. 2  Baptising again, unlawful, 
pag. 295. chap. 4. lib. 2  Baptism of Christ, is with holy Ghost, p. 296, and how it differs from John's, 
p. 300. c. 4. l. 2  our Baptism true for matter and form, 
p. 296. ibid.  Baptism which signifies most is best, 
p. 298. ibid.  Baptism of Anabaptists unlawful, and why, 
p. 299. ibid.  Baptism constitutes not a true Church, 
p. 308. ibid.  Bare profession not enough for Church fellowship, 
p. 56. c. 5. l. 1  Barren Clouds who and when? 
p. 203. c. 15.1  M. Barkers Experience, 
p. 413. c. 6. l. 2  S. Barnwel's Experience, 
p. 415. c. 6. l. 2  Bastards, who? 
p. 549. c. 9 l. 2  Beast (sevenheaded) politic in all ages, 
p. 10. c. 1. l. 1  Beasts made their Sty of the Church, 
p. 36, 37. c. 3. l. 1  Beasts carried the Ark till they overturned it, 
p. 36. c. 3. l. 1  Beasts meet together in Parish Churches, 
p. 93. c. 7. l. 1  Bed of Christ, where? 
p. 50. c. 5. l. 1  Believers bound to walk together in Christ's way of Church-fellowship, 
p 198. c. 15. l. 1  Benefits in Churches, 
p. 201, 202, 203, 204. c. 15. l. 1  Believers of all sorts to be received, 
p. 312. c. 5. l. 2  Beauties of holiness 
p. 3. c. 1. l. 1. & p. 69. c. 5. l. 1  Beauty of Saints embodied, 
p. 87. c. 7. l. 1  Beautiful object of the Churches is attractive, 
p. 177. c. 9 1  Beauty of Gospel-fellowship appears in public embodying, 
p. 282. c. 3. l. 2  Beauty of Zion is all in one, 
p. 337, 338. c. 5. l. 2  Beryls (precious stones) who? 
p. 517. c. 9 l. 2  Bishops how they got to be so big as Lords, Judges, Barons, etc. 
p. 106 107, c. 8. l. 1. p. 166. c. 13. l. 1  Bishops with their Dioceses, how they got in; and how Heads of brass. 
p. 156. c. 13. l. 1  Bishops Lands belong to the poor, 
p. 167. c. 13. l. 1  F. and A. Bishop's Experience, 
p. 398. c. 6. l. 2  Blossoms of these days, and Blessings promised us, 
p. 30, 31, 32, 33, 34, etc. c. 3. l. 1  Blow to Parish-Churches fatal, 
p. 94. c. 7. l. 1  Body of Christ, his Church, 
p. 83 ibid.  Body together consults in Church-affairs, 
p. 110. c. 8. l. 1  Bondage of works, 
p. 420. c. 6. l. 2  Book of the lamb, ere long out, 
p. 217. epist. l. 2  Bosome-love to Church of Saints, 
p. 103. ibid.  Breach upon some Churches, 
p. 280 c. 3. l. 2  Brazen faced men set up Brazen head, 
p. 151. c. 13. l. 1  Brazen head compels by force, is a mixed metal, best in outside, hath an ill savour, and is, man's creature, etc. 
p. 152, 153, 154, 155. c. 13. l. 1  2 Breasts of the Churches, 
p. 99 c. 8 l. 1  Bride calls to her friends, 
p. 40. c. 3 l. 1  Bride coming forth in these days, 
p. 46, c. 4. l. 1  Building of Christ, is his Church, 
p. 4. c. 1. l. 1  Builders are yet unskilful, and not such spirited Aholiabs as will be, 
p. 123. c. 10. l. 1  Builders wise who and how, 
p. 142 c. 13. l. 1  Build first in Christ, then into Churches 
p. 188. c. 14. l. 1  Builders foolish how they differ from the wise, 
p. 190. c. 14. l. 1  Builders most of them reject the right stone, 
p. 193. ibid.  Builders warned of Christening Churches into their own names, 
p. 197. ibid.  Burial of all ceremonies when? and how? 
p. 313, 314, c. 5. l. 2  M. Burrels Experience, 
p. 413. c. 6 l. 2.  J. Bywater Preacher his Exper. 
p. 394. c. 6. l. 2    
C. CAll into Christ's Gardens these days, pag. 45. chap. 4. lib. 1 Call to convert all, p. 55. c. 5. l. 1 Called number the Church, p. 73. c. 6 l. 1 Call of Christ makes us volunteers, p. 124. c. 11. l. 1 Call, when, and how; extraordinary and ordinary, legal and evangelical p. 394, 403, 406, etc. c. 6. l. 2 a Call most orderly when, p. 450. ib. a Call to the Ministry how, p. 436, 437. c. 6 l. 2. Callings to be followed, p. 75. c. 6. l. 1 Canons (though ere so charged) the Church fears not, p. 185. c. 14 l. 1 Care God hath to provide a Gospel●Discipline, p. 3. c 1. l. 1 Care of Christ, greatest to his Churches, p. 204. c. 15▪ l. 1. & 44 4.1 Captivity of Babylon in Parish Churches, bondage, pag. 64▪ c. 5. l. 1 Carnal Reason keeps off of Church-fellowship, pag. 80. ch. 6 lib. 1 Castle of defence Christ to's Churches, p. 185. c. 14. l. 1 Cause judged by the Effects, p. 361 c. 6. l. 2 Catholic Church what, p. 480. c. 9 l. 2 Caution to the Churches of the Church-destroying ranting spirit which is abroad, p. 553. c. 9 l. 2 & p. 502. ibi ●. Censuring taken off, how? p. 364. c. 6 l. 2 Censurers admonished first, p. 418 c. 6. l. 2 Ceremonies dead when, and how? p. 314. c. 5. l. 2 Chalcedonies (precious stones) who? p. 514. c. 9 l. 2 E. Chambers her Experience, p. 406, 407. c. 6 l. 2 I. Chamberlains Experience, p. Exp. 6. l. 2 Champions for Christ who best, p. 245. c. 1. l. 2 Change for the Churches, p. 42. c. 4 l. 1 Character of Wildernesse-ones, p. 38. c 3. l. 1 Character of Hypocrites that crowd into Churches, p. 211. c. 15.1 Chariot of Sol. typified, p. 50. c. 5 l. 1 Charity a standing rule, p. 58. c. 5 l. 1 Cherubims the Saints how? p. 47 epist. l. 1 Children not necessary to be baptised, p 466. c. 9 2 Christ the Church's fullness, p. 17 c. 2. l. 1 Christ's reign 40 years hence, p. 24 c. 3. l. 1 Christ's own planting, who? p 43 c. 4. l. 1 Christ commands Saints to enter, p. 54. c. 5. l. 1. and to separate from them without, p. 75. c. 6. l. 1 & 94. c 7. l. 1 Christ's Rule for building Churches, p. 120, 121. c. 10. l. 1 Christ alone institutes, instructs, builds and orders his Churches, p. 139. c. 13. l. 1 Christ alone Lord, how and why? p. 143, 144. c. 13. l. 1 Christ a most absolute Independent p 147. c. 13. l. 1 Christ and Church (Head and Body) make up a whole Christ, p. 147. c. 13. l. 1 Christlesse Church is a headless body, p. 148. c▪ 13. l. 1 Christ Head, and yet Member, p. 148. c. 13. l. 1 Christ Head, is highest o'er Churches, p. 148. c. 13. l. 1 Christ Head 

is excellency of  
gives virtue to  
governs all  
in sympathy with   Churches p. 149. ibi Christ our Head, hath our eyes, ears, tongue, all, p. 150. c. 13. l. 1 Christ alone lawful Judge in Religion, p. 151. c. 13. l. 1 Christ, Head, Builder, and yet Foundation, p. 184. c. 14. l. 1 Christ always the same to Saints and Churches, p▪ 186. c. 14. l. 1 in Christ first, and then get into Churches, p. 188. c. 14.1 Christ the Fountain of Gardens, p. 203. c. 15. l. 1 Christs-memb. more than Church-members. p. 209. c. 15. l. 1 Christ in's fleshly-form and Church-form alike, p. 244. c. 5 l. 2 Christ crucified in spiritual Egypt, where? p. 342. ibid. in Christ the nigher, the more all in one, p. 339. ibid. Christ found after lost, how? p. 407 408. c. 6. l. 2 Christ Head in Churches, King in Nations, p. 509. c. 9 l. 2 Christian Liberty in opinions, p. 318, 328. c. 5. l. 2 Chrysolites (precious stones) who? p. 516. c. 9 l. 2 Chrysoprasus' who and how? p. 519. c, 9 l. 2 Church in wilderness, when and how? p. 10. c. 2. l. 1 Church how out of the Wilderness into Gardens, p. 42. c. 4. l. 1 Churches most fruitful Gardens, p. 43. c. 4. l. 1. p. 204 c. l. 2 Churches must be well weeded, and many plucked up by the roots, p. 49. c. 4. l. 1 Church is Christ's Bed, Throne, Palace, Couch, Chamber of presence, p. 50. c. 5. l. 1 Church Christ's Body and Building, p. 83, 84. c. 7. l. 1 Church Christ's City compact, p. 85 c. 7. l. 1 Church Christ's Army, Kingdom, Heaven, p. 85, 86. c. 7. l. 1 Churches all equal Independent, p. 100, 101. c. 8. l. 1 Church (wholly of Brothers and Sisters,) all to conclude on Church-matters, p. 110. c. 8 l. 1 Church if whole errs, what to do? p. 111, 112. ibid. Churches join together to recover an erroneous Sister-Church, ibid. Church's object what, p. 116. c. 9 l. 1 Churches Rule for the building, p. 120. 121. c. 10. l. 1 Churches end ever one, p. 131. c. 12 l. 1 Churches Head, Christ alone, p. 137▪ 140, 151, c. 13. l. 1 Churches true and false differ about the Head, p. 152. c. 13 l. 1 Churches can't deliver up to secular powers, p. 176, 177. c. 13. l. 1 Churches built on Christ the Rock, p. 193. c. 14. l. 1 Churches enjoy more than all the world from Christ, p. 203. c. 15. l. 1 Churches greatest enemies to errors, ibid. Churches to be members of; which are the best, p. 212. c. 15. l. 2 Church-members must be brought in by the Word and Spirit, p. 263 c. 2. l. 2 Church (here) a picture of her above, p. 337, 337. c. 5. l. 2 Churches of form, Spiritual Egypt, p. 342. c. 5. l 2 Churches formal, and why? p. 348 c. 5. l. 2 Churchmembers warned, p. 445. c. 6 l. 2 Church who? and who not? p 465. c. 8. l. 2. and taken divers ways, p. 479▪ 480. c. 9 l. 2 Church-covenant necessary, p. 455 c. 7. l. 2 Churches in Unity a terror to enemies, p. 504. c. 9 l. 2 Churches when they shall excel, p. 5●2. c. 2 l. 2 Churches exhorted to live above form, p. 46. epist. l. 1 Churches in the last day, and in the east, i. e. Christ, and from thence the Sun rises, p. 531. c. 9 l. 2 Churches and Parishes how they differ p. 553. c 9 l. 2 Citizens of Zion how many privileges▪ p. 85. c 7. l. 1 Civil. converse to be kept up, c. 6. l. 1 Civil Rulers are uncivil beyond civil rules, p. 127. c. 11. l. 1 Civil and Ecclesiastical, Caesar's and Christ's, how they came to be jumbled together, pag. 168 chap. 13. lib. 1 Civil powers commit sacrilege and when? p. 172. ibid. Classes none in Scripture, p. 61 epist. l. 1 Classes, High-Commission-Courts, and Popes-Mother-Church of Cardinals; are all of the same nature, and for the same ends, p. 105, 106. c. 8. l. 1 Classes are the (fifth) Head of Brass, and the unsavoury fruits of them, p. 158, 159. c. 13. l. 1 Colleges and Committees too full of stately Ministers, p. 168, 169. c. 13. l. 1 Compulsive powers do more hurt then good, p. 126. c. 11. l. 1 Comforts to all Churches to come, p. 524. c. 9 l. 2 Coming of Christ but a tale to many, p. 18. epist. l. 1 Commonwealth when flourishing, p. 6. ibid. Comfort and salvation hindered by disobedience to Christ's calls, p. 207. c. 15. l. 2 Confidence in the flesh to be cast off, p. 247. c. 1. l. 2 a Confession of Faith, p. 350. c. 5 l. 2 congregational Churches are the right Presbytery, p. 313. c. 8 l. 2 congregational Churches some will fall, and some stand the trials that are coming, p. 189, 191, 192. c. 14. l. 1 a congregational Church, what, and how it gives being to the Catholic, p. 481. c. 9 l. 2 Conscience▪ what it is, p. 114 c. 8. lib. 1 Conscience not to be compelled, p. 128. c. 11. l. 1. & p. 262. c. 2. l. 1 Consciences have liberty in opinions, pag. 312. chap. 5. l. 2 Consciences Golden Rule, p. 337 c. 5. l. 2 Conquest follows fight, p. 365 c. 6. l. 2 Consequences of doubtings, p. 251 c. 1. l. 2 Consequences sad, upon the wilful neglect of entering into Churches, when Christ calls. p. 200 c. 15. l. 2 Consideration must be serious, p. 240. c. 1. l. 2 Consideration in four things before entrance, p. 242. c. 1. l. 2 Constitution of Parish Churches opened a box of plagues ever since, p. 92. c. 7. l. 1 Contrary means bring forth God's ends, p. 47. c▪ 4. l. 1 Covenant one to all Saints, p. 86 c. 7. l. 1 Convert discovered two ways, p. 354 c. 6. l. 2 Converting means by experiences, p. 367, 368. ibid. J. Cooper's experience, p. 400, 401 ibid. Covenant in the Church, indifferent, p. 451. c. 7. l. 2 Covenant, what kind is necessary, p. 456. c. 7. 2 Council of Lateran the first since Christ that ratified tithes and Presentations, p. 28. ep. l. 1 Counsels the (second) Head of Brass, p. 157. c. 13. l. 1 Critics many promised to be Readers of this Book, p. 218. ep. l. 1 F. Curtis Experience, p. 10, 11. exper. c. 6. l. 2.  


D  Danger to Churches past ere long 
p. 34 c. 3 l. 1  Dangerous Rock (Christ is) to some. 
p. 187 c. 13 l. 1  daniel's, who are 
35 Ep.  Dangerous to raise up Ceremonies again, and why? 
p. 315 c. 5 l. 2  Danger of Church-Covenant, when? 
p. 452 c. 7 l. 2  david's, who are such? 
34 35 Ep. 1  David's days now, how? 
26 Epist. 1  Dark things must not be urged on the Saints 
p. 335, 336, c. 5 l. 2  Day of Judgement, than Saints of all Judgements all alike, 
p. 338 c. 5 l. 2  Day of Embodying together, how? 
p. 276, 277, c. 3 l. 2  Death to be inflicted on none for not believing or misbelieving 
p. 177 c. 13 l. 1  Decency and order in all Churches 
p. 272 c. 3 l. 2  Declaration of all that enter into Church-fellowship 
p. 237 c. 3 l. 2  Definition of Christ's and Antichrists Church 
p. 137, 138, c. 13 l. 1  Delight the Lord takes in his Churches 
p. 44 c. 4 l. 1  Deliverance of the Church out of the wilderness is as yet gradual, but will be universal 
19, 10, 21, 3 1  Dependency upon Diocesan, and National Churches Antichristian 
p. 105 c. 8 l. 1  Description of the best Church-fellowships 
p. 212 c. 15 l. 1  Description of the visible members of the Church 
96, 97, 98 8 1  Despair the effect of doubtings 
p. 252 c. 1 l. 2  Despair the Author was in, and how? 
p. 427, 428, c. 6 l. 2  Despair what is the cause of it 
p. 431 c. 6 l. 2  Despair causes howling and r●aring in hell 
p. 441 c. 6 l. 2  Different opinions in things indifferent are all to be received 
p. 311, 312 c. 5 l. 2  Difference of opinions may, and must be 
p. 234, 327 c. 5 l. 2  Differences about things unnecessary, is lamentable 
p. 325 c. 5 l. 2  Difference in light not in love in primitive times 
p. 333 c. 5 l. 2  Differences how all may be reconciled 
p. 471 c. 8 l. 2  Dipping lawful, but not Diving 
p. 297 c. 4 l. 2  Dipping is no fundamental Ordinance 
p. 300, 308, 305 c. 4 l. 2  Discipline of the Gospel God hath designed, and why? and how it differs from carnal and Ecclesiastical Polity 
p. 2, 3, etc. c. 1 l. 1  Discipline in Apostles days glorious 
p. 10 c. 2 l. 1  Discipline best at last 
p. 16 c. 2 l. 1  Disciples of Christ Separates 
p. 74 c. 6 l. 1  Directories and Canons useless 
p. 7 c. 1 l. 1  Disobedience of some that will no come, when convinced, amoun●st to a resisting the Holy Ghost 
p. 200 c. 1● l. 1  Disobedience to parents grievous 
p. 296 c. 6 l. 2  Disorder of Saints till embodied 
p. 88 c. 6 l. 1  Distinction, as of Clergy, and Laity Presbytery and Prelacy 
p. 487 c. 9 l. 2  Distance to the first Institutions, search 
p. 246 c. 1 l. 2  Divinity in a new dress every day 
p. 1 c. 1 l. 1  Divisions in the Churches give Satan, and his Surrogates great advantage 
p. 503 c. 9 l. 2  Doctors, Fathers, Counsels, etc. useless 
p. 264 c. 2 l. 2  Doctrines of Devils, what? and when? 
p. 454 c. 7 l. 2  Doctrine of Papists and Presbytery alike, wherein? 
p. 473 c. 9 l. 2  Doubtings hinder the effects of Church-fellowship 
p. 252 c. 1 l. 2  Doubting dangerous and what it is to doubts it soon makes us give up Buckler 
p. 243, 244 c. 1 l. 2  Doubtful things, what are so 
p. 313, 314 c. 5 l. 2  Doves eyes of the Churches 
p. 96 c. 8 l. 1  Dove that rests on the Ark, what? 
p. 268 c. 2 l. 2  Dreams may be of use to confirm 
p. 413 c. 6 l. 2  Dream the Author had confirmed by the word 
p. 430, 431, 436 c. 6 l. 2  Dreams extraordinary and useful to convert sometimes 
397, 400, 430, 436 6 2  In Dublin Churches, Hypocrites many 
p. 64, 65, 66, c. 5 l. 1  Dublin Church experiences, and examples of many 
p. 368 369 c. 6 l. 2  Dublin Church-Covenant 
p. 450 c. 7 l. 2  Duties must be kept to Callings and Relations 
p. 75 c. 6 l. 1  Duties of Christians not done till embodied 
p. 88 61, 202 c. 15 l. 1  Duties formally and Pharisaically 
p. 424 c. 6 l. 2    


E  Eat of every typified tree of Paradise 
p. 543 c. 9 l. 2  East where the Sun rises who, and where 
p. 551, 537 c. 9 l. 2  East, where (typified) Paradise shall be 
p. 531, c. 9 l. 2  Eden a most excellent type of the Church 
p. 528 c. 9 l. 2  Ecclesiastical Polity differs from Gospel 
p. 6, 7, 8 c. 1 l. 1  Ecclesiastical and Civil how they came jumbled together 
p. 168 c. 13 l. 1  Edification one end of Church-Discipline 
c. 2 l. 1 p. 60  Edomites shall enter into the Churches 
p. 549 c. 9 l. 2  Effects discover the cause 
p. 361 c. 6 l. 2  Effects of some dreams are great 
p. 409 c. 6 l. 2  Elders have but a derivative power and are to be servants, not Lords 
p. 110 c. 8 l. 1  Elders have not the power of admitting 
p. 287, 288, c. 4 l. 2  Electing requires two things 
p. 258 c. 2 l. 2  Election is a mystery, and from Eternity, but vocation is in time 
p. 358, 359 c. 6 l. 2  Elements of Baptism how passed away 
p. 310 c. 4 l. 2  Embodied Saints excel, and wherein 
p. 87 c. 7 l. 1  Embodying follows due preparation 
p. 273, 274 c. 3 l. 2  Embody how? and when? 
p. 276, 277 c. 3 l. 2  Embodying rashly (as some have done) fatal and evil, but in public is best 
p. 280, 281 c. 3 l. 2  R. Emersons Experience 
p. 411 c. 6 l. 2  D. Emmets Experience 
p. 412 c. 6 l. 2  Emeralds who, and how they excel 
p. 515 c. 9 l. 2  Emptiness in all other ways, 
p. 250 c. 1 l. 2  Ends of Church-Fellowship, none but Saints can answer 
p. 59 c. 5 l. 1  End of all Churches one and the same 
p. 131, 132 c. 12 l. 1  End of Parishes is for their own Ends 
p. 135 c. 12 l. 1  Ends are base which bring many into the Churches, as Hypocrites 
p. 211, 212 c. 9 l. 2  End how Presbyters and Papists agree in it 
p. 476 c. 9 l. 2  End, suits with the Principle 
p. 255, c. 2 l. 2  End of Church fellowship answered by all Saints though differing in opinions 
p. 318, 319 c. 5 l. 2  Enemies of Christ ground to powder 
p. 25 c. 3 l. 1  Enemy to Errors, are the true Churches 
p. 206 c. 15 l. 2  Enemies to Spirit, men of form 
p. 341 c. 5 l. 2  Energy of Church fellowship how hindered 
p. 252 c. 1 l. 2  Enemies afraid of Churches in unity 
p. 504 c. 9 l. 2  Entrance of Saints and Hypocrites different 
p. 40 c. 3 l. 1  Entity and Unity convertibles 
p. 87 c. 7 l. 1  Entrance into Churches, what to do first 
p. 239, 240 c. 1 l. 2  Epistle to Purleigh in Essex 
229  Equality of all Ministers 
p. 97 c. 8 l. 1  Equality of all Churches 
p. 110 c. 8 l. 1  Erring Church how reform 
p. 111 112 c. 8 l. 1  Errors to be killed by the word (not the sword) 
p. 164, 175 c. 13 l. 1  Errors may, and must be in the Churches 
p. 206 c. 15 l. 1  Errors the Excrements of older truths how? 
25 Ep. 1  Essentials of Church-fellowship, must be known before we enter 
p. 242 c. 1 l. 2  Essentials of the universal Church 
p. 481 c. 9 l. 2  Examples of Gospel-Churches 
p. 5 c. 1 l. 1  Examination of self when? 
p. 240 c. 1 l. 2  Examples work much 
p. 8 c. 6 l. 2  An Example for all sinners 
p. 447 c. 6 l. 2  Excellency of Saints in one body 
p. 88 c. 7 l. 1  Excellency of Churches is (Christ) the Head 
p. 148 c. 13 l. 1  Excellency of Women above Men 
p. 473, 473 c. 8 l. 2  Excellency of such Church members as are promised in these latter days 
p. 520, 529, 530 c. 9 l. 2  Excellent ones who? 
23 Ep.  Excommunication begun in Paradise 
p. 542 c. 9 l. 2  Execution of God's eternal Decree in what order 
p. 359 c. 6 l. 2  Experience proves Principles 
p. 355 c. 6 l. 2  Experiences to be declared, and why? 
p. 356, 357 c. 6 l. 2  Experiences declared in what order 
p. 361 c. 6 l. 2  Experiences of some, warn others 
p. 363 c. 6 l. 2  Experiences take men off of censures 
p. 364 c. 6 l. 2  Experiences show G●ds various working 
p. 366 c. 6 l. 2  Experiences teach to trust in God and are means of conversion; teach, us best of all, bring our Assurance to light, etc. 
p. 367, 383, 384 c. 6 l. 2  Experience humbles us 
p. 379 c. 6 l. 2  Experiences show sweetly what we are, from what we were 
p. 376, 377 c. 6 l. 2  Experiences to come are the choicest 
p. 449, 450 c. 6 l. 2  Explicite covenanting may be; but how? 
p. 455 7 c. 2 l. 2  Eucharist, how Papists and Presbyters agree in it 
p. 468 c. 9 l. 2    


F  Fact (not Faith) Magistrates Judges of 
p. 164 c. 13 l. 2  Fair without, and not within, Hypocrites 
p. 66 c. 5 l. 1  Fair all over, the Church of Christ 
p. 100 c. 8 l. 1  Faith never forced three hundred years after Christ 
p. 160 c. 13 l. 1  Faith more urged than Form 
p. 208 c. 15 l. 1  Faith in prayer forces out a quick answer 
p. 370 c. 6 l. 2  In the Faith all are to be received 
p. 348 c. 5 l. 2  Fall suddenly to some Churches 
p. 188, 189, 191 c. 14 l. 1  False persuasions dangerous, and how to know them 
p. 249 c. 1 l. 2  False friends flatter most 
2 Epist.  Familiarity with Christ's enemies declined 
p. 76 c. 6 l. 1  M. fanshaw's Experience 
p. 414 c. 6 l. 2  Fatal blow to Parish Churches when? 
p. 94 c. 7 l. 1  Father one to all Saints 
p. 86 c. 7 l. 1  Feat of hell makes hypocrites serve God 
p. 477 c. 9 l. 2  Felony to give and receive Sacraments as most do in Parish Churches 
p. 551 c. 9 l. 2  Fellowship Christ was Pastor of, our pattern 
p. 57 c. 5 l. 1  Fellowship with men, not out of Christ's way 
p. 77 c. 6 l. 1  Few at first embody, and who they be? 
p. 278 c. 3 l. 2  F●ghters against God wh●? 
p. 340 c. 5 l. 2  Fighting-time for all, before the conquest 
p. 365 c. 6 l. 2  Final cause, first in eye, last in act 
p. 131 c. 12 l. 1  Final cause of Churches promised what? 
p. 522 c. 9 l. 2  Fire goes out of the mouths of Saints and Churches to devour all their Adversaries 
p. 90 c. 7 l. 1  Firm foundation of all true Churches 
p. 184 c. 14 l. 1  First into Christ, and then into Churches 
p. 188 c. 14 l. 1  Fittest to lay a Church's foundation, who? 
p. 192 c. 14 l. 1  Fit for Church-fellowship who? 
p. 210 c. 15 l. 1  Flowers tied up in a Nosegay, and presented to the Saints, what they are? 
p. 450 c. 6 l. 2  Forcing powers must be 
p. 126, 127, 128 c. 11 l. 1  Folks run mad, and why? 
p. 150 c. 13 l. 1  Foolish buildings will soon fall, and why? and so will many in our days 
p. 191 c. 13 l. 1  The Form of the Church, and how promised? 
p. 70, 61 522 c. 9 l. 2  Form wanting makes deform 
p. 88 c. 7 l. 1  Form of the Church is (partly) Independent 
p. 100 c. 8 l. 1  The Form by Christ's Rule measured 
p. 121 c. 10 l. 1  Form of Embadying, not set, but fit 
p. 272, 273 c. 3 l. 2  Forms must put none by Admission 
p. 292 c. 4 l. 2  Forms childish things, but how? 
p. 341 c. 5 l. 2  Forms Idolised soon tumble 
p. 343 c. 5 l. 2  Form of Christ in the flesh, and Church's parallel 
p. 344 c. 5 l. 2  Forms not to be forced, but left to liberty 
p. 345 c. 5 l. 2  Forms of Gods own ordaining laid aside for peace-sake, much more ours 
p. 345 c. 5 l. 2  Forms how occasioned? and how useful? 
345 5  Forms of Church covenant 
p. 457, 459 c. 7 l. 2  Formal Professors Time-servers 
p. 115 c. 8 l. 1  Formalists most furious against the Spirit 
p. 305, 308, 309 c. 42 52  Formality delineated 
p. 420 c. 6 l. 2  Formal Righteousness 
p. 393 408 410 c. 6 l. 2  Foundation of the Church, is Christ alone 
p. 53, 183, 51 c. 13 l. 1  Foundation is first of all laid in sound buildings 
189, 524, 14 19 2  Foundations are rotten which many have built, and which will be suddenly discovered 
p. 191 c. 13 l. 1  Foundation of some Anabaptists is as weak as water, that making an Idol of it 
p. 301, 302, 305 c. 4 l. 2  Fountain in the midst of the Gardens is Christ 
p. 203 c. 15 l. ●  Free-willers all Saints, but how? 
p. 125 c. 11 l. 1  Fruitfulness of the Churches above All 
32 43 3 4 1  Fruits of the Trees of (typified) Paradise 
p. 5●3 c. 9 l. 2  Fullness of all the Body is Christ the head 
p. 148 c. 13 l. 1    


G.  Gardens of Christ his Churches 
p. 42, 43 c. 4 l. 1  Gates of Zion are the Congregational Church's, and the way into Zion. 
p. 204, 209 c. 15 l. 1  Gathered out is before Gathered in 
p. 71 c. 6 l. 1  Gathered Churches many must fill, 
p. 188, 189 c. 14 l. 1  Gifts, Parts, etc. qualify not for Church-fellowship 
p. 59 c. 5 l. 1  Glory of the latter house Greatest 
p. 4 c. 1 l. 1  Glory of God the end of Church-fellowship 
p. 132 c. 12 l. 1  Glory of the Churches is All in One 
p. 339 c. 5 l. 2  Glory of God much by Experiences, etc. 
p. 357 c. 6 l. 2  God is the universal Good 260 2 1 God (in us) the Principle (to us) the Object, and (with us) the End 
p. 261 c. 2 l. 1  God and Saints seal by the same Spirit 
p. 227 c. 2 l. 2  God receives Saints of all judgements 
p. 316 c. 5 l. 1  Gods great design is All into One 
p. 330 c. 5 l. 2  A Godlike Principle moves the Saints 
p. 254 c. 2 l. 1  Godly wrong their souls to abide in Parish Churches 
p. 95 c. 6 l. 1  Golden Rule of Conscience 
p. 337 c. 5 l. 2  Good must separate from the Bad 
p. 71 c. 6 l. 1  Good (in this Church-state) the Wills object 
p. 259 c. 2 l. 2  Gospel-Discipline proved from Polity 
p. 3 5 c. 1 l. 1  Gospel-Hedges and Fences 
p. 42 c. 4 l. 1  Gospel-Order in the Institution to be known 
p. 246 c. 1 l. 2  Gospel way of worship is the great promise 
p. 508 c. 9 l. 2  Gospel full of blessings to all 
33 Epist.  A Gospel call 
p. 410 c. 6 l. 2  Governors in Kingdoms of Saints, and of Families alike 
p. 180 c. 13 l. 1  Governors of the Nation warned of Lawyers 
225 Ep. 2  Government of Christ, and civil Magistrates distinct 
p. 127 c. 11 l. 1  Graces saving and sanctifying to fit for Church-fellowship 
p. 59 c. 5 l. 1  Grace in a convert taken two ways 
p. 355 c. 6 l. 2  Gradual recovery of the Church (now) 
p. 20 c. 3 l. 1  Grounds of true persuasion is God's word 
p. 245 c. 1 l. 2    


H.  Hair of the Church 
p. 96 c. 8 l. 1  Hairs grown on the Head, so Saints on Christ 
p. 151 c. 13 l. 1  Halcyon days 
32 Epist.  A Hanly's Experience 
p. 414 c. 6 l. 2  Happiness and Honour to have Ch●ist our Lord 
p. 145 c. 13 l. 1  Happiness of Saints in Christ's Churches 
p. 95 c. 5 l. 1  Harbour in these days in Gathered Churches 
p. 29 c. 3 l. 1  Hard to have Foundation in the Rock (Christ) 
p. 186 c. 13 l. 1  Haste! Haste! Haste! words to England, Ireland, and Scotland 
p. 40, 41 c. 3 l. 1  Haste to embody, must be with good speed 
p. 280 c. 3 l. 2  As Head is, members must be 
p. 69 c. 5 l. 1  Head (Christ) to all Churches alike 
p. 103 c. 8 l. 1  Head and Body (united) make up whole Christ 
p. 1●7 c. 13 l. 1  Head is the highest over the body, and the Excellency of the Body, and gives influence to all the Body, and governs the Body, and sympathizes with it; so Christ 
p. 37, 148, 149 c. 13 l. 1  Head and Member both, is Christ 
p. 148 c. 13 l. 1  Headless body is a lifeless body 
p. 148 c. 13 l. 1  In our Head (Christ) our Eyes, Ears, Tongue, all should be 
p. 150 c. 13 l. 1  Head well, All is well 
p. 150 c. 13 l. 1  Head of Gold (Christ) how he differs from Heads of Brass 
151 148 153 181 13 1  Harvest follows the seed time of sorrow 
p. 365 c. 6 l. 2  Heathens are Volunteers to their gods 
p. 126 c. 11 l. 1  Heaven in the Churches of Christ 
p. 86 c. 7 l. 1  Heaven in hell what? 
p. 405 c. 6 l. 2  Hell was Christ's, and is our way to heaven 
p. 361 c. 6 l. 2  Hell how one may be in it, & how out again 394, 447, 448, 398, 403 &c 6 2 Colonel & A. Hewsons' Experiences 
p. 395 412 c. 6 l. 2  Hermes visions of the Churches in these days 
p. 46 c. 4 l. 1  J. Heywards Experience 
p. 415 c. 6 l. 2  Heretics (as such) not to be put to death 
p. 177, 178 c. 13 l. 1  Heretics have put to death Saints for Heretics 
p. 177 c. 13 l. 1  Hidden number who they be 
14 Ep.  Jerusalem 
vide Jerusalem.  E. Hoar's Experience 
p. 4 c. 6 l. 2  Hold fast the Head (Christ) 
p. 182 c. 13 l. 1  Hollanders how to be dealt with now 
12, 13 Ep. 1  Holy Ghost must fall upon men before they be fitted to build the Lords house 
p. 192 c. 13 l. 1  Hopes of Church's Recovery how lost again 
p. 12 c. 2 l. 1  Honour and praise of God the End of Church-fellowship 
p. 60 c. 5 l. 1  House of God fitly framed how? and who? 
p. 84 c. 7 l. 1  Howling under sense of damnation 
p. 441 c. 6 l. 2  T. Huggins Experience 
p. 393, c. 6 l. 2  Humility taught by experience 
p. 379, 380 c. 6 l. 2  Husband of the Churches is Christ 
p. 56 c. 5 l. 1  Husbandry of the Lord, his Churches 
p. 31 c. 3 l. 1  Hyacinths or Jacinths, who? 
p. 519 c. 9 l. 2  Hypocrites (so known) kept out 
p. 57 c. 5 l. 1  Hypocrites not of, though in Churches 
p. 64 ibid.  Hypocrites hinder the Church's growth, and will all be discovered ere long 
65 67 ibid.  Hypocrites soon made by compulsive powers 
127 11 1, 263 2 2  Hypocrites character and conditions 
p. 211 c. 15 l. 1  Hypocri●e, what he is 
p. 373 c. 6 l. 2  Hypocrites puffed up by experiences 
p. 379 ibid.  Hypocrites warning-peice indeed 
p. 442 443, etc. ibid.    


I.  J●spers (precious stones) who? 
p. 510 512 c. 9 l. 2  Idleness not allowed in Paradise 
p. 541 ibid.  Idols of brass must down presently 
p. 159 c. 13 l. 1  Idolising water-baptism, which was before by Papists, Prelates; and is now by Anabaptists 
p. 303 305 c. 4 l. 2  Idols made of forms, hast their fall 
p. 343 c. 5 l. 2  Idols of forms several ways 
p. 345 ib.  Idolatry in many professors 
p. 346 ib.  Idolising a Church-Covenanting 
p. 454 c. 7 l. 2  Jew, every spiritual Saint 
p. 74 c. 6 l. 1  Jew and Gentile all one in Christ 
p. 392 c. 5 l. 2  J. Jecocks Experience 
p. 399 c. 6 l. 2  Jerusalem a type of the Church 
p. 527 c. 9 l. 2  Jews when precious Church-matter 
p. 54 ibid.  Ignorance of Church's object hinders affection to them 
p. 118 c. 9 l. 9  Ignorance is the mother of false worship 
p. 241 c. 1 l. 2  Implicit faith not enough 
p. 244 ibid.  Impartiality as to opinion necessary 
p. 247 ibid.  Impudent whoredoms of Parish Churches, Minister, and People 
p. 550 551 c. 92  Independent Church, every Church of Christ 
p. 100 c. 8 l. 1  Independency Prelatic, as bad as any 
p. 105 ibid.  Independents of long standing 
p. 113 ib.  Independents walk by Rule, i. e. the Word 
122 10 1, 113 8 1  Independents many called so that are not so, but are persecutors of true Independents 
p. 115 ibid.  The Independent Lord is Christ alone 
144▪ 13 1▪  Indifferent things what are, and what not 
p. 313 c. 5 l. 2  Indifferent things all lawful in themselves 
p. 324 ibid.  Indifferent● dangerous▪ when and how 
p. 451 c. 7 l. 2  Enclosed number of Saints make Churches 
p. 42 c. 4 l. 1  Infant Baptism idolised, how 
p. 300 c. 4 l. 2  Infant Baptism true, for matter and form 
p. 299 ibid.  Engagement for and against Churches, how? 
in Epistle to Churches.  Enjoyments highest to Saints in fellowship 
p. 202 c. 13 l. 1  Enlivening and enlightening the spirits work 
p. 265 c. 2 l. 2  Inquiry of members to be admitted strict 
p. 288 289 c. 4 l. 2  Interest of Gospel polity differs from interest of carnal polity 
p. 7 c. 1 l. 1  Integrum, what it is 
p. 482 c. 9 l. 2  Interests National and Antichristian fall backward 
5 Ep.  Entire Church every particular Church 
p. 483 c. 9 l. 2  Intruders into Churches, are many 
p. 271 c. 3 l. 2  Inward truth must be in Church-members 
p. 69 c. 5 l. 1  Inward melancholy 
p. 429 c. 6 l. 2  Inward Baptism qualifies for Churches 
p. 300 c. 4 l. 2  Joynt-powers, joint-prayers, and joynt-praises of Saints embodied, fill Heaven and Earth 
p. 90 91 c. 7 l. 1  Joy at laying the foundation great 
p. 193 c. 14 l. 1  Joy, if true, follows sorrow 
p. 365 366 c. 6 l. 2  H. Jonson's Experience 
p. 408 c. 6 l. 2  joy to Christ's Churches in his day which is nigh 
p. 25 c. 3 l. 1  Ireland warned of persecutors for forms 
p. 17 c. 2 l. 1  Ireland calls and incourages Ministers 
28. Epist.  Iron-hearted men set up the head of Iron 
p. 151 c. 13 l. 1  Israel a separate people 
p. 71 c. 6 l. 1  Israel afflicted by Egyptians, how now 
p. 342 c. 5 l. 2  Ireland springing with variety of flowers 
p. 417 c. 6 l. 2  Judas in every Church, he went out after the ●op at Dublin 
p. 66 c. 5 l. 1  jubilee hard by 
p. 26 c. 3 l. 1  judge of Religion, Christ alone in Commission 
p. 151 c. 13 l. 1  judges of Doctrine of Faith, not Magistrates, and why 
173 175 ibid.  judge's shall be judged by Saints 
p. 177 ibid.  judgement must be sound 
p. 242 c. 1 l. 2  Indicature in what Christ is judge 
p. 160 c. 13 l. 1  judgements or opinions in things indifferent of all sorts to be received 
p. 312 c. 5 l. 2  judgement of the Church is charitable upon the declaring of Experiencies 
p. 358 360 c. 6 l. 2  Justification, how Presbyters and Papists agree in it 
p. 474 c. 9 l. 2    


K.  Key of Christ's shoulders, what it is? 
p. 138 c. 13 l. 1  Keys, who pretend to them, 
58 Ep.  T. Kelsals Experience, second Experience 
6 2  King, and King alone, Christ 
19 20 21 22 23 Epist.  King in his Beauty, most in Churches 
p. 117 c. 9 l. 1  King the first, a Tyrant 
22 Epist.  King's never more in England 
23 Ep.  Kingdom of Christ 
p. 85 c. 7 l. 1  Kingdom of God consists not in outward things 
p. 324 c. 5 l. 2  Kingdoms of God of several kinds 
p. 325 ibid.  Knowledge of Christ spiritual, is one end of Church fellowship 
p. 60 c. 5 l. 1    


L.  Lamb's Book of life 
p. 55 c. 5 l. 1  Lambs Book will be out ere long 
217 Epist.  Last days, best days 
p. 26 31, 46 c. 4 l. 1  Latter days Churches filled with glory 
p. 537 538 539 c. 9 l. 2  Lawgiver, Christ alone 
p. 144 145 c. 13 l. 1  Lawyers corrupt and live by sin 
220 221 Epist.  Lawyers mock at the word, and hinder Reformation 
222 Epist.  Lawyers ere long will appear the greatest Oppressors, Tyrants, and Traitors that are 
224 225 Epist.  Laws of the Nation, not regulated, and why 
222 Epist.  Laws and Lawyers must be purged from lusts 
223 Epist.  Laws of Christ in paradise 
p. 540 c. 9 l. 2  Law to go forth from Churches to the World 
p. 541 ibid.  Learned men so called, most enemies to Christ 
p. 78 61, 205 c. 15 l. 1  Learned in all Ages for the Independent Church way 
p. 205 ibid.  Learned, who are truly so 
p. 205 ibid.  Lest garden plants God's greatest care 
p. 44 c. 4 l. 1  H. Lecsons' Experience, 10 Exp. 
6 2  Legal Righteousness, 4. Exp. 
ib.  Lessons for Anabaptists in Ireland 
p. 334 335 c. 5 l. 2  A letter from Waterford answered 
p. 302 303 304 c. 4 l. 2  Levitical law required separation 
p. 72 c. 6 l. 1  Liberty of sisters in Churches 
p. 466 471 472 c. 8 l. 2  Liberty of Saints in things indifferent 
318 5 2, 328 ib. 333 ib.  Life is first, before law 
p. 541 c. 9 l. 2  Light and increase of knowledge, one end of Church-fellowship 
p. 60 c. 5 l. 1  Light shining gloriously 
p. 400 c. 6 l. 2  Light goes forth from Churches round about 
p. 531 c. 9 l. 2  Lips of the Church, what 
p. 97 c. 8 l. 2  Lord, Christ alone, by power, purchase, conquest, gift, and choice, Independent, spiritual, universal, sole-soveraign, Lord's chief Justice, most Excellency and Everlasting 
78 6 1 143 144 13 1  Love original to all Saints a like 
p. 86 c. 6 l. 1  Love of God in Christ, ground of comfort 
p. 375 c. 6 l. 2  Love of God taught by experiences 
p. 383 ibid.  Love of God calls home 
p. 412 ibid.  Love of Heaven, and yet but Hypocrites 
p. 477 c. 9 l. 2  Love to God outlives all Graces 
p. 405 c. 6 l. 2  Love to all Saints, one end of Church-fellowship 
p. 60 c. 5 l. 1  Love to all Saints that differ in opinions 
p. 333 c. 5 l. 2  Love and sweetness to restore a fallen Member 
p. 83 c. 7 l. 1  Love is absolute, for which all indifferent things must be laid aside 
p. 453 c. 7 l. 2  Lust is set up in the room of Law 
223 224 Epist.    


M.  Mad folks in Churches, and why? 
p. 150 c. 13 l. 1  Maidens of wisdom now calling in the streets 
p. 198 199 c. 15 l. 1  Mary Magdalen the first preacher of Christ risen 
p. 474 c. 8 l. 2  Magistrates, what they must do, and what they must not do in matters of Religion 
262 2 2, 179 185 127 128 13 11, 164 13 1  Magistrates must not head it over Churches and Saints 
p. 159 ibid.  Magistrate's Tyrants, when they do so, and sacrilegious 
160 172 ib.  Magistrates meddle not with faith, but with fact 
p. 163 ibid.  Magistrates struck with judgements that meddle beyond the orb God hath set them in 
166 173 ibid.  Magistrates when in, most danger 
p. 171 ibid.  Magistrates are servants to, not Judges of, no● Lawgivers to Christ, Churches, or Saints 
179 180 ib.  Magistrates in their places owned and honoured, by the Churches 
p. 129 c. 11 l. 1  Magistracy and Ministry ever distinct 
p. 1●5 c. 13 l. 1  Magistrate, what he may do about Ministers 
11 Epist.  Magistrates must do all they can by their powers, and persons to countenance the Churches 
13 Epist. 26 ibid.  Magistrates must study Scriptures 
p. 36 ibid.  Magistrates, Presbyter, and Papists agree about them 
p. 480 c. 9 l. 2  Maintenance to Ministers is moral, but the manner of it is civil, and left to liberty 
p. 489 ib.  Man not able to undertake Church-Government 
p. 139 c. 13 l. 1  Man's rule too long, or too short 
p. 121 c. 10 l. 1  Man of form most enemy to Christ 
p. 341 c. 5 l. 2  Many fall to Rantism, etc. and why 
p. 322 ib.  Many Members pollute the Lord's sanctuary 
p. 69 c. 5 l. 1  Man●a must fall a pace in these days 
p. 35 c. 3 l. 1  A. Manwarings Experience, 
2, 3 Exp. 6 2  E. Marrows Experience 
p. 424 ib.  Martyrs in the flames have witnessed against putting to death any for Errors of Heresies 
p. 179 c. 13 l. 1  Master-builder Christ alone, and how 
140 141 ib  Matter of the Church, visible Saints 
p. 51 52 c. 5 l. 1  Fit matter is of the Lords own adding 
67 68 ib.  Materials for Christ's Churches must be the best 
p. 63 ib.  Fit matter is ●ryed by the Hammer and Saw 
p. 68 ib.  Matter, and form of the Church, fitted by Christ's rule 
p. 121 c. 10 l. 1  Matter of Churches in these last days 
p. 510 512 c. 9 l. 2  Matter for foundation is the most precious 
p. 192 c. 14 l. 1  Means to make us voluntary, what and how 
p. 264 265 c. 2 l. 2  Means to convert by Experiences 
p. 367 368 c. 6 l. 2  Means to convert one, converts not another 
p. 367 ib.  Measure for the Temple is Christ's rule 
p. 121 c. 10 l. 1  Meeting places made Churches, when 
p. 11 c. 2 l. 1  Meeting oft together before embodying 
p. 273 274 c. 3 l. 2  Meeting places called Churches, Presbyters and Papists agree in them 
p. 492 c. 9 l. 2  I. and A. Megsons' Experience 
p. 416 c. 6 l. 2  Members of Church-fellowship, who fit 
p. 56 57 c. 5 l. 1  All members make up but one body 
p. 8● c. 7 l. ●  A member amiss, how to be restored 
ibid.  Members of foolish buildings in danger of falling the next storm 
p. 191 c. 14 l. 1  Members, many come before called, who 
p. 269 c. 2 l. 2  Members of other Churches, how received 
p. 294 295 c. 4 l. 2  Members causal and constitutive to the whole Church universal, are the Congregational 
p. 481 c. 9 l. 2  Memory for Sermons how helped 
p. 421 c. 6 l. 2  Merit of works, de congruo 
p. 477 478 c. 9 l. 2  Middle things must not be urged 
p. 327 c. 5 l. 2  H. Mills his Experience 
p. 409 c. 6 l. 2  Ministers, and the most eminent, guilty of those Errors they most complain of 
82 7 ●  Ministers of the Gospel, Teeth of the Church 
p. 97 c. 8 l. 1  Ministers of State succeed Lord Bishops in their actions and stations, which is bewailed 
p. 168 c. 13 l. 1  Ministers must not meddle with state matters 
p. 173 ib.  Ministers, why against Independency 
p. 82 c. 7 l. 1  Ministers turned politicians fall into great places, Colleges, Committees, etc. which is very fatal and ominous 
p. 168 169 c. 13 l. 1  Ministers cannot be sequestered ab officio 
p. 180 ib.  Ministers all over the Nation warned 
p. 208 c. 15 l. 1  Ministry, the Author called to it, and how 
p. 436 437 c. 6 l. 2  Ministers for long preaching despised, and what followed it 4, 5 Experiences 
ibid.  Ministers must have maintenance 
27 28 Epist.  Ministers who are made the people● 
233 234  Ministry, when most corrupt 
7 8 Epist.  Ministers much encouraged in Ireland 
28 Epist.  Miscarriages of Church-members eyed by all 
p. 68 c. 5 l. 1  Mischief to Churches by proud prelatic lording Pastors, and by ruling Synods and Classes 
p. 104 108 c. 8 l. 1  Mixed congregations, not Gospel Church states 
p. 5 c. 1 l. 1  Mitre-mongers and Prelates, ever opposers of the true Churches 
p. 12 c. 2 l. 1  Mixed congregations, Christ not the husband of 
p. 56 c. 5 l. 1  Monks and priests, when they arose 
p. 11 c. 2 l. 1  Morality is Divinities handmaid 
p. 1 c. 1 l. 1  Mortal blow to mortar Churches last year 
p. 208 c. 15 l. 1  Motion, life, action, all from (Christ) the Head 
p. 149 c. 13 l. 1  Motions of Hypocrites, and true Church-members differ 
p. 268 c. 2 l. 2  Mountains made plains, who and how 
p. 24 c. 3 l. 1  Mystery of whole Christ, i. ●. Head and Body 
p. 147 c. 13 l. 1    


N.  Nakedness that parish Churches will be stripped into 
p. 551 c. 9 l. 2  Names of such as would imbody given up, and how 
p. 274 c. 3 l. 2  Names of Heathenish and popish, presbyters and papists, agree in 
p. 491 c. 9 l. 2  National Ministry and Churches, how routed 
28 Ep.  Nations of all sorts to make up one Church 
p. 538 c. 9 l. 2  National Churches, what they are, and how to fall 
550 551 552 ib.  Nature of things doubtful and indifferent 
p. 314 315 316 c. 5 l. 2  Necessity of Gospel polity 
p. 3 c. 1 l. 1  Neck of the Church, what it is 
p. 98 99 c. 8 l. 1  Necessity is shown by the Spirit, and the word 
p. 129 c. 11 l. 1  Necessity of Churches well grounded and well-united 
p. 193 c. 14 l. 1  Necessity of serious consideration, and self-examination of all that would be Church-members 
p. 240 c. 1 l. 2  Necessity of a free principle in all Church-members 
p. 255 c. 2 l. 2  A necessity put upon indifferent forms is pestilent 
p. 341 c. 5 l. 2  Necessary is threefold 
p. 461 c. 7 l. 2  Nobility, who be the best 
21 22 Ep.  Norman yoke most heavy 
6 Ep.  Novelty in presbyterians 
60 Ep.    


O.  Objections for Parish-Churches answered 
p. 61 c. 5 l. 1  Object of true Churches, what it is 
p. 116 117 c. 9 l. 1  Object of the will, what it is 
p. 259 260 c. 2 l. 2  Obstinacy to Christ's call out of Babylon is dangerous 
p. 207 c. 15 l. 1  Occasion of form 
p. 347 c. 5 l. 1  Officers of the Church have a derivative power 
p. 288 c. 4 l. 2  Officers to the church, how women have been 
p. 470 c. 8 l. 2  Officers of the church, make the body more entire 
p. 554 c. 9 l. 2  Officers of the church, must be kept under as servants 
p. 110 111 c. 8 l. 1  Offences what, and how offered 
p. 321 c. 5 l. 2  Occasions of brethren's fall into errors 
p. 322 ib.  Old formal Protestantism is not enough for church-fellowship 
p. 69 c. 5 l. 1  One in another, and every one (of members) in Christ 
●4 7 1  Oneness of all, Christ paid and prayed for 
86 87 ib.  Oneness of all Saints 
p. 319 320 c. 5 l. 2  One of all, is God's great work 
p. 330 c. 5 l. 2  Oneness of Churches, when more than ever 
p. 506 c. 9 l. 2  Onions and Looks for Parish-members 
p. 207 c. 15 l. 1  Opinions out of Magistrates powers 
p. 174 c. 13 l. 1  Opinions ought not to bias us 
p. 247 c. 1 l. 2  Operation of the will carries into the object 
p. 260 c. 2 l. 2  Opinions in things doubtful and indifferent, may and must be divers 
p. 312 314 c. 5 l. 2  Opinions different, allowed with love two hundred years after Christ 
p. 332 ib.  J. Osborn, a strange relation of him 
440, 441, etc. 6 2  Opposition against the Churches make for them 
p. 205 206 c. 15 l. 1  Order requires Gospel-Discipline 
p. 2 c. 1 l. 1  Order in building God's house 
p. 84 c. 7 l. 1  Order of Church-fellowships best, that begin first with Christ the foundation 
1●8 13 1  Order of the Gospel, as at first must be known 
p. 246 c. 1 l. 2  Order in the true Church, is God's Ordinance 
p. 271 271 c. 3 l. 2  Order of the true Church, agrees best with different opinions 
p. 326 c. 5 l. 2  Order of telling Experiences 
p. 361 c. 6 l. 2  Order of the Gospel, a great latter days promise 
p. 508 c. 9 l. 2  Orders and Ordinances out of Christ's way, to be waved 
p. 77 c. 6 l. 1  Ordinances of Christ, dispensed in order of Christ 
p. 80 ib.  Ordinances neck, Christ head, Saints body of the Church 
p. 99 c. 8 l. 1  Ordinances prisoners in some Churches 
p. 123 c. 10 l. 1  Ordinances energy obstructed by doubtings 
p. 252 c. 1 l. 2  Ordinances here, a shadow of them to come 
p. 337 c. 5 l. 2  Ordinances and Members, Trees of Paradise 
p. 532 c. 9 l. 2  Ordinances of breaking Bread, many ignorant of 
472 473 ib.  Ordinance of prophesying one by one, means of converting and confirming 
p. 412 c. 6 l. 2  Ordination of Ministers, Papists, and Presbyterians, agree in 
p. 482 483 c. 9 l. 2  Original love to all Saints a like 
p. 86 c. 7 l. 1  Original of Scriptures is the Spirit 
p. 463 c. 9 l. 2  Orthodox Expositor of Scripture who only 
ibid.  Others stirred up into church-fellowship by public imbodying 
p. 284 c. 3 l. 2  Outward things make not the kingdom of heaven 
p. 324 c. 5 l. 2  Order in ordination of Ministers, which is right 
p. 485 c. 9 l. 2    


P  Palaces of Christ, true Churches 
p. 50, 63 c. 5 l. 1  Papists and Prelates too alike in Discipline and practice 
p. 13 c. 2 l. 1  Papists, Prelates, and Presbyterians would have all their high courts over the Churches 
p. 105 c. 8 l. 1  Parish churches antichristian 
p. 61 78 c. 5 l. 1  Parish churches when they began first 
p. 62 ibid.  Parish churches Satan's Synagogues 
p. 79 c. 6 l. 1  Parish churches no churches 77, 78 6 1 neither matter nor form 
91, 92 ib.  Parish churches plagues from th● first 
p. 92 ibid.  Parish churches confused chaoses 
p. 93 ib.  Parish churches want the form of Independency 
p. 105 c. 8 l. 1  Parish churches sties for beasts 
p. 93 c. 7 l. 1  Parish churches in nothing accord to Christ's rule 
p. 121 c. 19 l. 1  Parish churches uphold by carnal powers 
p. 126 c. 11 l. 1  Parish churches fail in the final cause 
p. 135 c. 12 l. 1  Parishioners opposite to Churches, 
p. 79 c. 6 l. 1  Parish Churches get out of, and why? 
p. 207, 208 c. 15 l. 1  Parishes, and Churches how they differ 
p. 553 c. 9 l. 2  Parish Churches stripped naked as at first how 
p. 552, 553 c. 9 l. 2  Paradise a type of the Church in the last days 
p. 528, 529 c. 9 l. 2  Paradise restored in the latter days in Trees, Rivers, and all 
530, 531.9 2  Paradise in these days entering where it shall be 
p. 530 c. 9 l. 2  Parallel of Churches taken from Gardens. 
p. 42 c. 4 l. 1  Parallel fetched from the Wilderness 
p. 30 c. 3 l. 1  Parallel of Christ in the form of his flesh, and form of his Churchway, 
p. 244 c. 5 l. 2  Parliament warned 
p. 172 c. 13 l. 1  Partakers of Babylon's sins, partakers her sorrows 
p. 75 c. 6 l. 1  Pastors Lord like, most mischievous 
p. 104 c. 8 l. 1  Pastors should gather Churches Experiences 
p. 150, 151 c. 6 l. 2  Patrons (so called) their fearful sins 
29 Epist.  Paul a great Separatist 
p. 77 c. 6 l. 1  Peace of the Church agrees with different opinions 
p. 326 c. 5 l. 2  For Peace sake Gods own forms (much more ours) must be laid aside 
p. 345 c. 5 l. 4  People bewitched in these days 
p. 39 c. 3 l. 1  People not profiting under the ministry, great heart-sores to faithful Ministers 
330, 331, Epist.  Performance of Promises at last pinch 
47. 4 1  Perfection of all in one, is Christ 
p. 339 c. 5 l. 2  Persons entering into Churches, what to do first 
p. 239 240 c. 1 l. 2  Persecutors Sampsons' Foxes that ●u●n up themselves 
p. 18 c. 2 l. 1  Persuasion, how to attain it 
p. 245 c. 1 l. 2  Persuasion (which all must have that would enter into Churches) how to know true from false 
249. ib.  Piety must not dance after policy 
p. 160 c. 13 l. 1  Plantation of Christ's own hands i e. his Churches 
p. 43 c. 4 l. 1  Pledges given in at Dublin Church, 
p. 371 c. 6 l. 2  Policy, carnal, and Gospel policy bow they differ 
p. 6, 7, 8 c. 1 l. 1  Policy must serve piety, not piety policy 
p. 160 c. 13 l. 1  Policy what it is 
p. 169 ib.  Policy ruined by Christ's coming 
p. 170 ib  The polick Beast s●t in the temple 
8 11  Politicians described 
p. 170 c. 13 l. 1  Politicians Religion 
p. 194 c. 14 l. 1  Pope, Prelates, Primates, etc. whence they came 
p. 10 c. 1 l. 1  Popery to take away Church-power & give it to Clergy or Classes 
p. 102 c. 8 l. 1  Pope is the head of brass, and how he came in 
p. 155 c. 13 l. 1  Popish Discipline swum in blood 
p. 12 c. 2 l. 1  Porters appointed to keep out the unclean 
p. 52 c. 5 l. 1  A posy presented to the Saints and Churches 
p. 450 c. 6 l. 2  Power in all Churches equal 
p. 101 c. 8 l. 1  Power of men over any Church of Christ is usurped 
p. 113 ib.  Power to admit Members is the bodies 
p. 286 c. 4 l. 2  Power civil subservient to Christ and his Saints 
p. 127, 128 c. 11 l. 1  Pouring out of the Spirit hard by us 
p. 506 c. 9 l. 2  Practice of primitive Saints, Prophet's Apostles, etc. was to separate from the mixed multitudes 
p. 74 c. 6 l. 1  Power and prayers of churches 
p. 91 c. 7 l. 1  A praevision 
p. 425 c. 6 l. 2  Praises to God a peculiar end of Church-fellowship 
p. 133 c. 12 l. 1  Praise is public of the Church embodied 
p. 279 c. 3 l. 2,  Prayer must be much before imbodying 
p. 275, 276 ib.  Prayer eminently answered, 
p. 368, 369, 370 c. 6 l. 2  Prayer converting and confirming 
415 ibid. 399 3 2  Preaching, a call thereto 
p. 437, 438 c. 6 l. 2  Precepts for Separation 
p. 72 c. 6 l. 1  Precious separate from the vile 
p. 70 ib.  Precious stones gathered in latter days 
p. 519, 520 c. 9 l. 2  Prelates ever opposers of the Church of Christ 
p. 12 c. 2 l. 1  Prelacy and popery, Ter●ani Convertibiles 
p. 105 c. 8 l. 1  Prelacy ready to be turned off the Ladder 
p. 104 ibid.  Prelacy and Papacy live and die together 
p. 14 c. 2 l. 1  Prelates in pomp 
p. 107 c. 8 l. 1  Preparation before imbodying 
p. 273 c. 3 l. 2  Presbyterian way falls with Prelacy 
p. 14 c. 2 l. 1  Presbyterians too bold Usurpers of Christ's power 
p. 105 c. 8 l. 1  Presbyterians and Independents greatest difference 
p. 104 ibid.  From Presbytery to Independency 
p. 396 c. 6 l. 2  To Presbyterians a word in love 
p. 479 c. 9 l. 2  Presbyterians how Churches, and how not 
p. 480 ib.  Presbyterian Churches (as such) not true Members of the church of Christ Catholic. 
p. 481 ib.  Presbyterians whom we own and honour 
p. 483 ibid.  And whom we dare not close with 
57 Epist.  Some Presbyterians and Papists look too alike in the Head, Body, Eyes, Mouth, Hands, and Feet, yea, and whole effigies of their church 
p. 484 c. 9 l. 2  Presbyterians monopolise the Churches, so called 
p. 494 ibid.  Presbyterians design against the Author and Book 
55 Epist.  Presbyterian way novelty, and Heterodoxie 
60 Epist.  Presbytery congregational is the right 
p. 113 c. 8 l. 1  Presence of God is special in Churches 
p. 547 c. 9 l. 2  Presence of God in Churches is the adaequat object 
p. 116 c. 9 l. 1  Presence of Christ sweetest in Churches 
45 4 1 202 15 1  Pride in Pastors God abhors (of all men's) 
109 8 ●  Primitive time's Saints were all volunteers 
p. 124 c. 11 l. 1  In primitive times Ministers (people and all) equal in honour and dignity without Prelacy 
p. 151 c. 13 l. 1  In Primitive times Saints longed for church-fellowship 
p. 204 c. 14 l. 1  In Primitive times no respect of opinions 
p. 331, 333 c. 5 l. 2  In Primitive times Saints told their Experiences 
p. 356 c. 6 l. 2  In Primitive times Sisters had their liberty, as church-members, in church matters 
p. 465, 466 c. 8 l. 2  Principle of a Saint is above self, and God like 
p. 254 c. 2 l. 2  Propagation of the Gospel how 
p. 485 c. 9 l. 2  Privileges of Saints embodied 
89 7 1 202 15 1  Professors who fit for church-fellowship 
p. 35 c. 5 l. 1  Many Professors not Christians, 
ib  Professors who are best, and tried, 
p. 326 c. 5 l. 2  Professors in primitive times 
p. 53, 54 c. 5 l. 2  Professors fall to Familism, Rantism, etc. why? 
p. 81, 82 c. 7 l. 1  Promises performed by contrary means 
p. 47 c. 4 l. 1  Promises to anchor at in a storm 
p. 28 c. 3 l. 1  Promise of Gold for Brass, Silver, for Iron 
p. 181 c. 13 l. 1  Promises of restitution of times to be eyed. 
246▪ 1 2  Proofs of Sister's right● in▪ Churches, 
p. 467, 468, 469 c. 8 l. 2  How to prophesy, or foretell things to come 
●27 3 1  Prophecies of these last days ready to be delivered 
p. 30 c. 3 l. 1 p. 46 c. 4 l. 1  Prophecies of Hermes and Methodius 
p. 46 47 c. 4 l. 1  Prophecies of three things that will suddenly fall upon the Churches 
p. 505, 506, 507 c. 9 l. 2  Prophesying one by one a special ordinance 
p. 412 c. 6 l. 2  Proud prelatic Pastors in Independent Churches as bad as any 
p. 104 c. 8 l. 1  Providence is to be observed 
p. 247 c. 1 l. 2  Public imbodying convinces the world of the way, prevents scandal, agrees with Christ's practice, and precepts, and the way itself, etc. 
p. 281, 282, 283 c. 3 l. 1  Public meeting places how they should be dedicated to Saints (living) 
p. 494 c. 9 l. 2    


Q  Qualifications in Church-Members must be known as to satisfaction before they enter 
p. 248 c. 1 l. 2  Qualification a second part of Experience 
p. 262 c. 6 l. 2  Questioning of Forms 
p. 346 c. 5 l. 2  Questions as●ed in admitting of weak lambs of Christ must be accordingly 
p. 291 c. 4 l. 2    


R.  Ranters must not be received into Church fellowship 
p. 69 c. 5 l. 1  Ranters, why many are so 
p. 322 c. 5 l. 2  Ranter, what he is 
p. 373 c. 6 l. 2  A Ranter recalled 
2 Exper. 6 2  Ranters spirits Church-destroying spirits 
p. 502 c. 7 l. 2  Rash judgement fights against God, and wh●t it is? 
p. 340 c. 5 l. 2  Ranters blazing-starts, ever portending evil 
p. 59 c. 5 l. 1  Rash Embodying will soon be broken 
p. 280 c. 3 l. 2  Readers of divers sorts 
218 Epist  Readers what sort the Author wishes for 
227 Epist.  Reason keeps many out of Church-fellowship 
p. 80 c. 5 l. 1  Reasons why Primitive Saints longed after Church-fellowship 
p. 204 c. 15 l. 1  Reason that is carnal must be laid aside 
219 Epist  Readers what sort have promised 
219 Epist.  Reason as it grows must mend the Laws 
223, 224 Epist. 2  Reason (divine) the Rule of Saints Will 
p. 257 c. 2 l. 2  Rebaptising is unlawful 
p. 295, 296, c. 4 l. 2  Redeemed are the readiest to praise God 
p. 134 c. 12 l. 1  Refuge of the Churches of Christ 
p. 185 c. 14 l. 1  Refuge for England where? 
13, 14 Ep.  Registers in the Church 
p. 279 c. 3 l. 2  Reign of Christ visible ere long 
p. 24 c. 3 l. 1  Relation betwixt God and his Saints, Christ and his Churches, is inseparable 
p. 56 c. 5 l. 1  Reign of Christ over all Churches as Head, and Nations as King 
p. 508 c. 9 l. 2  Religion is out of the Civil or be 
p. 127, c. 11 p. 173 c. 13 l. 1  Restauration promised 
p. 27, 28, 29 31  Restitution of times to be inquired into 
p. 246 c. 1 l. 2  Revelations of john must be searched by all in these times 
p. 465 c. 9 l. 2  Remedies to spiritual evils, are spiritual 
p. 111 c. 8 l. 2  Remembrance every day of the Church in the Wilderness 
p. 41 c. 3 l. 1  Retrograde motions of Hypocrites 
p. 65 c. 5 l. 1  A Riddle for Hypocrites unfolded 
p. 65 c. 5 l. 1  Right hand of Fellowship 
275, 3 2 293 4 2  Ritual order in true Churches 
p. 272 c. 3 l. 2  Rites or Forms not to be urged, so as to put any by admission 
p. 292 c. 4 l. 2  R. Riches Experience 
p. 412 c. 6 l. 2  Rivers of Paradise what? running from the East, and why? 
p. 536, 537, 538 c. 9 l. 2  Righteousness inherent and imputative 
p. 475 c. 9 l. 2  Rock (Christ) the Church's Foundation 
p. 184 c. 14 l. 1  J. Roger's Experience 
p. 412 c. 6 l. 2  Rotterdam Church-Covenant 
p. 457 c. 7 l. 2  Rubbish abundance to be removed, and by whom 
p. 139, 140 c. 13 l. 1  Ruin cannot be when the Rock is the Foundation 
p. 185 c. 14 l. 1  Ruin of the late Civil Powers what? 
13 Epist.  Ruling Synods and Classes unlawful 
p. 107, 108 c. 8 l. 1  Rules to prophesy of things to come 
p. 27, 28 c. 3 l. 1  Rule Christ's Church is built up by 
p. 119 c. 10 l. 1  Rules of men make mad Church-work 
p. 120 c. 10 l. 1  A Rule for the Will which is twofold 
p. 257, 258 c. 2 l. 2  Rule of admission of Members 
p. 339 c. 5 l. 2  To Rulers of Civil affairs a w●od and a warning 
p. 127 c. 11 l. 1  Rulers run the hazard of ruin when Phacton like they think to rule the Sun, in meddling with matters of Religion 
130, 11 1 171 13 1  Rulers of Parliament warned 
p. 171, 172 c. 13 l. 1  Ruler of Nations goes out of the Churches 
38 Epist.    


S.  Sacraments no where but in true Churches 
6 1  Sacraments 
p. 535 c. 9 l. 2  Sacraments disorderly given by Presbyterians 
470 9  Sacrilege for Magistrates to meddle with matters of Religion as Judges 
172, 13 1  Safety of Churches in all troubles as 
p. 187 c. 14 l. 1  Saints shall have enough, and to spare ere long 
p. 36 c. 3 l. 1  Saints separate from other 
p. 42 c. 4 l. 1  Saints in Churches should surpass all 
p. 43 c. 4 l. 1  Saints live above sense 
p. 47 c. 4 l. 1  Saints sound, upright, etc. are fittest matter 
p. 51 c. 5 l. 1  Saints of sweet savour, and for such to be members of the Churches is a latter day's promise 
p. 51 55 c. 5 l. 1  Saints, best answer the Ends of Church-fellowship 
p. 59 c. 5 l. 1  Saints all hewn from one Rock, of one seed, in one womb, bearing one image, lead by one Spirit, called into one hope, having one joy and glory 
p. 86 c. 7 l. 1  Saints united, too hard for all the world 
p. 90 c. 7 l. 1  Saints happiness, and honour in Christ their Lord, and cannot want preferment 
p. 145, 146 c. 13 l. 1  Saints Privileges, in Christ the Head, and as his Hairs, they grow from him 
p. 151 c. 13 l. 1  Saints in all ages under all Forms make all but one Church 
p. 151 c. 13 l. 1  Saints are best taught by Experiences 
p. 384 c. 6 l. 2  Saints shall judge their Judges 
p. 177 c. 13 l. 1  Saints of old longed for Church-fellowship, and why? 
p. 204 c. 15 l. 1  Saints directed to the best Church fellowship 
p. 212 c. 15 l. 1  Saints that would enter, must consider; and what else 
p. 231, 242 c. 1 l. 2  Saints of all judgements to be received 
p. 311 c. 5 l. 2  Saints not tied to any one Church, 
p. 274 c. 3 l. 2  Saints the same in Faith, though not in Form 
p. 348 c. 5 l. 2  Saints of old told their Experiences 
p. 356 c. 6 l. 2  Saints called Antinomi●ns, and why? 
p. 475 476 c. 6 l. 2  Saints glorious Cherubims how 
14 47 Epist.  Salvation before Sanctification in the Decree, but sanctification before salvation in the execution of it 
p. 359 c. 6 l. 2  Samaritans brought in by the Experience of a woman declared 
p. 367, 368 c. 6 l. 2  Sandy foundations will fail many Churches that are built on them 
p. 190 c. 14 l. 1  Sanctuary of the Lord filled with Volunteers 
p. 125 c. 11 l. 1  Saphires (precious stones) who they be? 
p. 513 c. 9 l. 2  Sardiusses (precious stones) who? 
p. 516 c. 9 l. 2  Sardonix's (precious stones) who? 
p. 515 c. 9 l. 2  Satan renews Temptations every foot 
p. 432 c. 6 l. 1  Satan's synagogues in Parish Churches 
p. 79 c. 6 l. 1  Saving sanctifying graces fit us for Church-fellowship 
p. 59 c. 5 l. 1  Saul is slain, David's days entered, and solomon's entering very speedily 
26 Epist.  Scandal upon Churches and Saints▪ whence vid. Epist to Churches, and 
p. 321 c. 5 l. 2  Scandal to Christ, Saints, and Gospel, to put any by for their bare opinions in things indifferent 
p. 321, 322 c. 5 l. 2  Scandal of this age, and of the Gospel is so many Hypocrites in Church's 
p. 68 c. 5 l. 1  Scripture-comforts are sure, and will last 
p. 309 c. 6 l. 2  Scriptures how Presbyterian● & Papists agree in them 
p. 461, 402 c. 9 l. 2  Seal of the Spirit, what it is 
p. 266 c. 2 l. 2  Sealing of the Spirit how? 
p. 372, 373 c. 6 l. 2  Secular powers in matters of faith are tyranny and persecution 
p. 160 c. 13 l. 1  Seed time a sad-time before Harvest 
p. 365 c. 6 l. 2  Seekers sins. 
p. 194 c. 14 l. 2  Selfe-examination of all that comes into Church-fellowship 
p. 240 c. 1 l. 2  Self-murder the Author said from 
p. 429, 435 c. 6 l. 2  Separation from them without Christ calls for 
p. 45 c. 4 l. 1  Separation a part of Church-form 
p. 70 c. 6 l. 1  Separation what it is? 
p. 75, 76 c. 6 l. 1  Separates from Parish-Churches no Schismatics, but who are so? and who are not? 
p. 77, 78 c. 6 l. 1  Sense makes us look and live so low as not to see things that are coming 
p. 47 c. 4 l. 1  Sequestration of Ministers of Christ cannot be from their preaching by any man 
p. 180 c. 13 l. 1  Sermons how to be remembered 
p. 421 c. 6 l. 2  Serpent tempts with the tree of knowledge 
p. 545 c. 9 l. 2  Servants of Christ (the Master-builder) who? 
p. 141 c. 13 l. 1  Servants of the Church, officers 
p. 288 c. 4 l. 2  Servants of God differ in opinions, and yet the Lords 
p. 317 c. 5 l. 2  Set form in Churches must not be 
p. 272 c. 3 l. 2  Shield to Saints who are to be 
27 Ep.  Shadow, what it is, and what are so? 
p. 338 c. 5 l. 2  Sin in things indifferent 
p. 324 c. 5 l. 2  Sisters (as well as Brethren) have their Right as Church-members to vote, etc. 
p. 463, 464 c. 8 l. 2  Sisters joined in choosing an Apostle 
p. 466 c. 8 l. 2  Sixth day (now) man put into Paradise 
p. 446 c. 9 l. 2  Sodom a type of Antichrist 
p. 525 c. 9 l. 2  Slanders the Author suffers 
43 Epist.  Sleeping at Church how to avoid it 
p. 521 c. 6 l. 2  Solemn Order must accompany solemn Ordinances 
p. 280 c. 3 l. 2  Solemnity of Embodying is in public 
p. 281 c. 3 l. 2  Souls flashed for sin, exalted in Christ 
p. 381 c. 6 l. 2  Soldiers of Christ are best in the Churches 
p. 90 c. 7 l. 1  J. Spilmans Experience 
4 Expe. 6 2  Speech of Christ what? 
p. 98 c. 8 l. 1  Spirit, and Truth inwardly and outwardly God to be worshipped in 
p. 1 c. 1 l. 1  Spirit least, when Form most 
p. 33 c. 3 l. 1  Spirit calls to come away 
p. 40 c. 3 l. 1  Spiritual means against spiritual evils 
p. 111 c. 8 l. 1  Spirit qualifies us by convincing and making us voluntary 
p. 126 c. 11 l. 1  Spirit is the Key that opens, and none shuts 
p. 138 c. 13 l. 1  Spirit agreeing with our spirits, how 
p. 373 c. 6 l. 2  Spirit is the sweetest compulsive power 
p. 129 c. 11 21  Spirited for the work of the Temple little yet, to what will be ere long 
p. 123 c. 10 l. 1  Spiritual Ah●●iabs, & none else, should go about to say the true Foundation of the Church 
p. 192 c. 14 l. 1  Spiritual worshippers in the Churches 
p. 209 c. 15 l. 1  Spirit and Word are the Lords Arms be draws with 
p. 253 c. 2 l. 2  Spirit of Christ the interior working Instrument 
p. 264 c. 2 l. 2  Spirit is God's strongest and right Arm 
p. 269 c. 2 l. 2  Spirit how it is known, and how it convinces 
p. 264, 265 c. 2 l. 2  Spirit how one in all 
p. 268 c. 2 l. 2  True Spirit how known 
p. 373 c. 6 l. 2  Spirit carries through thick and thin 
p. 266 c. 2 l. 2  Spirit poured out, hard by us 
p. 506 523 c. 9 l. 2  Spirits pouring out where it will be first 
p. 538 c. 9 l. 2  Spirit is the only orthodox Expositor 
p. 463 c. 9 l. 2  Spiritual Covenants are best, and bind m●st 
p. 462 c. 7 l. 2  Spiritual Egypt▪ many Churches, how, and why? 
p. 342 c. 5 l. 2  Spirit-Baptisme a principle of union 
p. 307 c. 4 l. 2  Spirit-Baptisme by which we enter Christ's Body 
p. 308 c. 4 l. 2  Spouse of Christ fair 
p. 87 c. 7 l. 1  Spring time is entered for the Churches 
p. 28 c. 3 l. 1  Sprinkling, and washing, all one with dipping 
p. 497 c. 4 l. 2  Strength of Saints embodied, invincible 
p. 89, 90 c. 7 l. 1  Storm which the Author was in 
48 Epist.  A. Strongs' Experience 
9 Exp. 6 2  Storms the Churches must meet with yet 
p. 28 c. 3 l. 1  Subjects to Christ the Lord and Lawgiver 
p. 143, 144 c. 13 l. 1  Substance of all shadows, is Christ, 
p. 338 c. 5 l. 2  Sun must rule the day that is coming 
528 92 37 Epist.  L. Swinfields' Experience 
396, 397, and 4 Exp. 6 2  Sword of Christ that slays sin and errors, is the word of Christ 
p. 261 c. 2 l. 2  Sympathy with the least member of Christ the Head 
p. 149 c. 13 l. 1  Synods ruling unwarrantable 
107 8 1 497 9 2    


T.  Tabernacles, i. e. Churches, their benefits 
p. 94 c. 7 l. 1  Tabernacles of David types of Congregational Churches 
p. 526 c. 9 l. 2  Task masters of Egypt, who, and where now 
p. 343 c. 5 l. 2  Teachings are best by best Experiences 
p. 382, 383 c. 6 l. 2  Teeth of the Church, who 
p. 97 c. 8 l. 1  Temples of the Church, who 
p. 98 ib.  Temple stones hewn and fitted, etc. 
p. 52 c. 5 l. 1  Temple of Solomon, a Type of New Jerusalem 
p. 528 c. 9 l. 2  Temptations are strong, and many; after Calls 
p. 416 c. 6 l. 2  Temptations incredible, the Author met with 
427 428 ib.  Temptations are divers ways 
433 434 1 Exper. ib.  Temptations, to deny Ordinances 
404 2 Exp. ib.  Terminus, the Lawyer's God 
221 Epist.  Terror to all the world, Churches united 
p. 90 c. 7 l. 1  Tenderness, in admitting Members 
p. 291 c. 4 l. 2  Testimony, threefold of all admitted 
290 294 ib.  Things indifferent and doubtful, what are so 
p. 313 314 c. 5 l. 2  Things of a middle size left to liberty 
p. 327 ib.  Thoughts of Hell, scaring at first 
p. 419 c. 6 l. 2  Twin-Testimonies give assurance 
p. 372 ib.  Single testimony, how enough, and how uncertain 
374 377 ib.  Throne of Christ usurped by some 
p. 320 c. 5 l. 2  Times of restitution tumbling in a pace 
p. 28 c. 3 l. 1  In times of popery, Experiences were told to convert 
p. 368 c. 6 l. 2  Times of assurance 
p. 378 ib.  Time of trial, sharp to the Churches, is coming 
p. 505 c. 9 l. 2  Topaz's (precious stones) who they be 
p. 518 ib.  A Trance 
404 62  Travel in souls before birth of joy 
p. 366 ib.  Trees of Christ's own planting, fruitful 
p. 43 c. 4 l. 1  Trees of typified paradise, who and what 
p. 532 533 c. 9 l. 2  Tree of Life, who it is 
p. 534 ib.  Troubles in mind and conscience 
410 7 Exp. 6 2  In troubles experiences, are cordials 
p. 367 ib.  Truth's occasion errors, but how 
25 Epist.  Trust in God, is helped by experiences 
p. 367 c. 6 l. 2  Turks (and fit for none else) that will not have their forms questioned 
p. 346 c. 5 l. 2  M. Turrents Experience, 
11 Exp. 6 2  Types of Church-matter 
p. 51 52 c. 5 l. 1  Types which foretell the ruin of false Churches, and the rising of the true Churches 
p. 525 526 527 c. 9 l. 2  Tyranny and persecution to have secular powers over us in matters of faith 
p. 160 c. 13 l. 1  Tithes a heavy yoke 
6 Epist.  Tithes when, and how confirmed to Ministers 
28 Epist. 491 9 2  Tithes, how Presbyterians and Papists agree in them 
p. 488 ib.  Tithes how judaical, how ceremonial, how moral, and how that maintenance must be altered, when they keep up sin and superstition, etc. 
489▪ 490 ib.    


V.  Variety in unity is most beauteous 
p. 337 338 c. 5 l. 2  Variety of God's workings appear by the Experiences of Saints 
p. 366 c. 6 l. 2  Violation of Christ's Laws to take into Churches any but visible Saints 
p. 55 c. 5 l. 1  Vindication of Congregational-Churches for matter 
p. 64 ib.  Violence and voluntariness repugnant 
p. 269 c. 2 l. 2  Visions of various conditions of the Churches in all ages, and how in these days, by Hermes 
p. 46 c. 4 l. 1  Visible and invisible, no Scripture distinction 
p. 61 c. 5 l. 1  A vision 
423 425 398 409 6 2  Vision, what it is, and twofold 
p. 449 ib.  Vital spirits, all from Christ the Head 
p. 149 c. 13 l. 1  Unfitness of men for Church work 
p. 120 c. 10 l. 1  Uncircumcised and circumcised all one in Christ 
p. 306 c. 4 l. 2  Unholy, unclean ones, not to enter the Temple 
p. 52 c. 5 l. 1  Uniformity when it began to be forced 
p. 332 c. 5 l. 2  Union of Saints unconquerable 
p. 90 c. 7 l. 1  Union with Christ the Head, qualifies for communion with Saints in Churches 
p. 59 c. 5 l. 1  Union of all Saints and Churches necessary 
p. 195 196 c. 14 l. 1  For unions sake, all that makes difference laid aside 
ibid.  Unity and entity convertibles 
p. 87 c. 7 l. 1  Unity, where is not uniformity 
p. 1●6 c. 14 l. 1  Unity urged amongst all Churches, and why 
p. 501 c. 9 l. 2  Unity with variety agrees very well 
p. 498 ib.  Unity of Churches, when it will be most 
p. 506 ib.  Unispirituality keeps up the Churches 
p. 196 c. 14 l. 1  Universal deliverance of the Church, when 
p. 20 21 25 c. 3 l. 1  Universities of what sort at the last days 
p. 540 c. 9 l. 2  Unnecessary things make most difference 
p. 325 c. 5 l. 2  Unsavoury fruits of the Head of Brass 
p. 159 c. 13 l. 1  Unskilful bvilder's abundance, as yet 
p. 12● c. 10 l. 1  Vocation lays open election 
p. 358 c. 6 l. 2  Vocation legal and evangelical 
403 404, etc. ib.  Vocation in time, election eternal 
p. 359 ib.  Voluntary submission to the ways of Christ 
p. 123 124 c. 11 l. 2  Volunteers, and none else in Christ's Churches 
p. 253 254 c. 2 l. 2  How we are volunteers, different from false members 
p. 270 ib.  A voice of God 
1. Exper. 406 409 415 ib.  Votes in Church concern all alike, viz. Sisters as well as Brothers 
p. 470 c. 8 l. 2  Use of forms may be 
p. 34● c. 5 l. 2  Usurpation of Christ's power 
p. 105 c. 8 l. 1  Usurpation of Christ's throne 
p. 320 c. 5 l. 2  Usurpers both Ministers, and Magistrates, and how 
p. 169 c. 13 l. 1    


W.  Wants none to the Churches ere long 
p. 35 c. 3 l. 1  Waiting is a special latter days disposition 
p. 47 c. 4 l. 1  Warning to Hypocrites 
p. 67 c. 5 l. 1  Warning piece to Ministers, last year 
p. 208 c. 15 l. 1  Warning to formal Anabaptists, that idolise dipping 
p. 343 c. 5 l. 2  Warning to some, by experiences of others 
p. 363 c. 6 l. 2  Warning to them that take God's name in vain 
423 ib▪  W. Walkers experience, 
6 Exp. ib.  A special warning to Purleigh in Essex 
237 Epist.  E. Waymans' Experience 
p. 409 ib.  Water-baptism, how passed away as to us 
p. 310 c. 4 l. 2  Way of the Churches in latter days best discovered 
p. 33 c. 3 l. 1  Watch and pray for the promises 
p. 47 c. 4 l. 1  Ways God works in strange, and by contraries 
p. 47 c. 4 l. 1  Way of Gospel-fellowship, Christ left behind for Saints to follow him in 
p. 199 200 c. 14 l. 1  The way much honoured by public embodying 
p. 282 c. 3 l. 2  Weak Lambs how to be taken in 
p. 293 c. 4 l. 2  Weakness, God most and best seen in 
p. 418 c. 6 l. 2  Weakest sex, most exalted 
p. 464 c. 8 l. 2  Wether for Ireland promises fair 
p. 417 c. 6 l. 2  Well-grounded, and well-united, necessary for Churches 
p. 193 c. 14 l. 1  Westminster Assembly of Divines abominable 
57 58 Epist.  Wicked patrons. 
In Epist. to L. Gen. and Com.  A wife wrought upon her husband, 10 Exp. 
6 2  Wilderness the Church was in 
10 30 31 1 3 1  Wilderness-creatures no more our companions 
p. 36 c. 3 l. 1  Wild Beasts shall not hurt us ere long 
p. 34 ib.  Wilderness-ones characterized 
p. 38 ib.  Willing to enter into Churches, not forced 
p. 125 126 c. 11 l. 1  Will hath a principle 
p. 254 c. 2 l. 2  Will must first be wrought upon by the spirit 
p. 129 c. 11 l. 1  Will hath an end, and what it is 
p. 255 c. 2 l. 2  Will hath a rule, and what it is 
256 257 ib.  Will hath an object, and what it is 
258 259 ib.  Will hath its operation into the thing willed 
p. 260 ib.  Wisdoms polity 
p. 1 c. 1 l. 1  Wisdom weighs the end first 
p. 136 c. 12 l. 1  Wisdom hath sent out to all 
p. 198 c. 15 l. 1  Witness of the Spirit on his own knowledge 
p. 266 c. 2 l. 2  Witness what it is 
p. 353 354 c. 6 l. 2  Witness, if without it, what we must do 
p. 375 ib.  Wives and children of faithful Ministers must be provided for, after the death of those Ministers 
30 Epist.  Wintertime is nigh over to all the Churches 
p. 28 c. 3 l. 1  Whores children, Parish Churches, and how 
p. 552 553 c. 9 l. 2  Wolves look upward when they howl for prey 
p. 65 c. 5 l. 1  Women may, and must speak in the Church's subjective 
p. 294 c. 4 l. 2  women's right in Churches proved 
p. 464 465 466 c. 8 l. 2  Women have a good example 
p. 407 c. 6 l. 2  Women have preached 
p. 468 474 c. 8 l. 2  Women how, and why they have equal liberty with men as Church-members 
472 473 ib.  Women excelling men 
p. 473 474 c. 8 l. 2  Women, how and when they are not to speak 
475 476 ib.  A word to the three Nations 
p. 15 c. 2 l. 1  A word to the Churches 
p. 29 49 3 c. 4 l. 1  A word to all to come into Christ 
p. 80 c. 6 l. 1  A word to Saints to begin their Hallelujah apace 
p. 135 136 c. 12 l. 1  A word to Magistrates 
p. 1●9 c. 13 l. 1  A word both to Magistrates, and Ministers 
p. 174 ib.  A word to the builders of these days 
p. 197 c. 14 l. 1  A word to the Anabaptists in Dublin and Waterford· 
p. 334 c. 5 l. 2  A word to the wicked indeed 
p. 430 c. 6 l. 2  A word more to Church-members 
p. 455 c. 7 l. 2  A word to women 
p. 476 c. 8 l. 2  A word more to the Churches 
p. 510 511 521 c. 9 l. 2  Word preached, makes not Churches 
p. 63 c. 5 l. 1  Word preached, is not the indelible note of a true Church 
p. 79 c. 6 l. 1  Word of God must be the ground of our persuasion 
p. ●45 c. 1 l. 2  Word of God, the instrumental cause of the will 
p. 261 c. 2 l. 2  Word converting, and confirming 
404 414 11 Exp. 6 2  Word awakens 
397 411 419 420 422 426 ib.  Word and Spirit twin testimonies 
p. 374 ib.  Work of Churches too hard for men 
p. 139 c. 13 l. 1  Work of Ministers and Saints, is by the Word to ruin errors 
p. 175 ib.  Work of God in these days, is to bring all into one. 
p. 330 c. 5 l. 2  Workings under the Law, heavy 
p. 415 c. 6 l. 2  Works, how Presbyterians and Papists agree in them 
p. 473 477 478 c. 9 l. 2  Worship of God is in Spirit and Truth 
p. 1 c. 1 l. 1  Work that God is about in these days 
p. 24 25 26 c. 3 l. 1  The world will find Churches too hard for them 
p. 90 c. 7 l. 1  World much convinced by public imbodying 
p. 281 c. 2 l. 2  Worships that are false, we must separate from 
p. 76 c. 6 l. 1    


Y.  Forty years hence of Christ's coming to reign 
p. 24 c. 3 l. 1  Enough and to spare, we shall have ere long 
p. 36 c. 3 l. 1  Iron heads 
p. 160 c. 13 l. 1  Iron 
vide Iron    


Z.  Zeal, that is false, fights against God in his Saints and Churches 
p. 340 c. 5 l. 2     

One word for the Printer.  
Honest friends!  
FRown not! for who shall throw the first stone? you or I? You that are without faults, find faults, but make not faults; I fear we shall meet with more Erratas at the end of our lives, then at the end of these lines, though here be many, and more than my leisure can enter together into the list; but being they are baggage, it shall cost the less care; only this, I believe that the miscarriages of the Press, and men's practices (with some men's malicious misconstructions) will have alike look and language, and may express. Light a Lie, Truth, Ruth, Mystery, Misty, etc. For, for the most part their fault is to diminish and detract. But it may be, some men will read with a Romish gloss or glance (as the Prelate or Presbyteer) and then I look, they that will (willingly) read as in Luk. 15 8. for domum everrit▪ domum ever●it; for when they should sweep the house, they would pull it down: So that instead of me●ding worth I must look for some to be rending words till they make them worse than they are, & it (may be) as bad as themselves a● last. But to thee Honest Reader! I wish with all my heart that I had more leisure to direct, and you lift and light to correct. I hope we shall meet with some candid Christians, and honest men, who will amend in the life what is amiss in the leaf; and with some patient well-minded Readers who will turn the other side to make it true sense for the Printers sake, and sentence for the Publishers sake; Pass by the Typographick errors, for his sake, and the Hypographick errors for mine; For I could not follow the Press, and the Press would not follow me. And to be ingenuous, I shall find out some faults for you; many from you; but most in you, that are ever and most finding fault.  

Erratas in the Epistles.  
PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates, p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I, p. 37. l. 18. margin r. redire i● principium, p. 55. in margin against l. 6. obliterate the p 70. l 9 in margin r. the way to make it, p. 64. l 19 r. him in, i. e. in one, p. 63 l. 37. r Churches, p. 73. l. 37. r. do save. p. 79. in verses l. ult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the Book, p 5. l. 27 r. Policy, p. ●4 in margin against l. 16. r. loose, and l 24▪ r. because that they. p. 15. l. 32. r. cheat us, p. 16. l. 1. r. Discipline, p. 17. l. 15 r. viz. in the Church, p. 23. l. 7. r. and five and thirty days, l. 29. r. that it is in. p. 30. l. 3. r. that holds, p. 34. in margin against, 17. and 18. l. r. Form, are lest in Spirit, p. 39 l 6. r. Sun, p. 46. l. 21. r. Hermes, p 50. l. 37. r. others, and obliterare all, p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margin under object, r. is n●t, p. 63. l 7. r. p 59 and in p. 65. against l. 16 margin. r. Churches, which they have, in p. 66. l. 14. r. sorts, p 67. l. 28. r. they, obliterate ye, p. 69. l. 9 r. new Ranters or old Protestants, p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 23. r. undeniable. p 86 in margin against l. 25. r. love p 96. l. 1. Contents r. The second part of the s●cond, &c l. ●ast Contents r. any Church, p. 139. l. 24. r. and oblit. as, and in marg against l. 30. r. not able, p. 141. l. 36 mar. r. force, p. 152. r. ●ron sides, p. 217. l. 20. r. Esau, p 320. l. 3. r. that, p. 253. l. 14. r. Sun, p. 255. l. 13. oblit. seu before motum, and put in seu before m●ve●tur, l. 33. r. men▪ p 261. l. 21. r. approbatione, p. 264. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. marg. l. 24 r. Interior, p. 268. l. 3. r. found no rest, p. 304. l. 11. r. here, p. 305. l. ult. r. thou before that, p. 308. l. 12 r. is called, p. 301. l. 4 r. judgements, p 316. l. 30. r. they, p. 320. l. 12. r. be the cause of a pale, p. 328 l. 3. r subscriptions p. 334. l. 32. r. Psal. 36.9. p. 336. l. 1. r. a tenondo, p. 358. l. 14. r. they, p. 319. l. 9 r. a poor wretch, who says, p 418. l. 38. r unrighteous ones, p. 419 l 2. r. full of variety, p. 739. marg r. dumb sursum sursim, p. 453. l. 22. r. those, p. 457. l. 19 r. by there, p. 465. l. ult. but one, r. Act ●4. p. 466 l. 4 r. readmitting of one, l. 5 r. to hold off, p. 482. l. 8. r. Intigrale, marg against l. 20. r. no Diocesan, 467 marg. against l. 20. r. duobus locis, p. 469. l 33. oblit. the, p, 470. l. 16. r. 1 Cor. 5.13. p. 4●0. l. 7. r. and as are, p. 507. line 37. read Forms of it, page 511. l. 35. oblit. to be, p. 519 l 26. r. an Amethyst, p. 523. l. 17. r. presence, p. 531. l. 5. r. autem, p. 464. l. 31. r. Scriptures, p. 468. l. 1. r. to be baptised, p. 472. l. 9 his ha●● l. 25. r. bread, p. 478 l. 34. r. grant it, p. 484. l. 37 r that they, 480. l. 1. r. about Civil powers, p 442. l 5. r For etc. Other faults I believe there be that have given me the slip, but I am not at leisure 〈◊〉 pursue them.