LAW-POWER; OR The Law of Relation, Written in the heart of Ministers and People by the finger of God, is mighty, through Him, to prevail with both, to live as a people separated to their God, and from the world, specially at the LORDS TABLE.  
So shall we be separate, I and Thy people, from all the people that are upon the face of the earth, Exod. 33. 16.  
Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge, Pro. 14. 7.  
I will be their God, and they shall be my people, wherefore come out from among them, and be ye separate, 2 Cor. 6. 16, 17.  
Come out of her My people, That ye be not partakers of her sins, and that ye receive not of her plagues, Rev. 18. 4.  
LONDON; Printed by M. S. for Henry Cripps in Popes-head-Alley. 1656.   

THE CONTENTS OF The seventh and last Treatise.  
Six things are premised, which may help us to make judgement, whether the Ministers of this persuasion, That all are to have Admittance to all Church-Communions upon account only of their Infant Baptism, have the law of this Relation of a Minister written in the heart by the Spirit of God. Then is shown, what this law of Relation is; And that where it is, and beareth rule in the heart of Minister and people, it will appear so to do, by what he teacheth his people, by his walk with them, and theirs with him, That all be well suiting to the Rule, decent, and according to Gospel-order. In the next place is shown, That the way of God's people walking together according to Gospel-order, is every where spoken against; And that Separation from the world is the great offence in that holy way, yet such a thing there is, and must be, a separation suitable to the mind of God; for he that will not separate from the world, and false worship, is a separate from God. There is a Communion of Saints on earth, they do often meet and commune together. Some exceptions answered, Ministers that stand cross to this way are advised; They that pretend to this way are Cautioned. The judgement of the learned and Godly is taken-in here, and so concluded.  

CHAP. I.  
DEAR SIRS,  
WE crave leave to treat with you about those words ere set down in the close of the former Treatise, The power and virtue of the law of Relation written in the heart; If ye never met with those words before bless God you have met with them, and make much of them now. These are Maschil, none like them so far as we know, to instruct yourselves, and us to a right understanding of the way, to point the eye to it, to guide the foot in it, that our walk therein may be according to sound judgement and discretion.  
§ 1 We have heard you speak highly enough, and pray as earnestly for Learned, and ordained Ministers. Well, If you will say more, we think all the Godly in the land can join with you in your desires: but stopping there▪ we believe they will stop too, and cannot pray the same thing. Though yet we believe, That all other faithful servants of Christ, have the mind of Christ, they love order, they hate confusion. Notwithstanding we take the boldness to tell you our persuasion That a Godly man will assoon pass under Tyburn, as he will under the hands of those Ministers for ordination, whose way and judgement, as to Church-Administrations, is full-up with them so often mentioned. And this be spoken without the least refection of Dishonour upon the Churches, governed by Presbyters, who separate from the world at the Lords Table, as we suppose.  
Srs, We beseech you for the Lord Jesus Christ His sake, and love of the Spirit; for His Church's sake; for His Truths-sake; for decency, and order sake; for the Office, or Stewardship-sake, whereof you must give an account shortly, Consider, putting it upon your thoughts: ye say ye are the Ministers of Christ; ye stand in His stead; ye are Stewards in His House, ye are Stars in His hand; What are ye not, which we, with yourselves, account honourable, makes for your stability, and strength, security, and safety. Put this to your souls now; and if it be possible deal clearly and truly at this point in the resolution of this Question; Hath God caused you to pass under this Relation of Ministers? Then He hath written the law of that Relation upon your hearts; What man hath done, should be little with you, and without something more, is nothing to us; Hath God caused you to pass under that Relation? that is the Question: If you say yes, hold it forth, that all may see you speak as well as hear you, and give Righteons' judgement, That the Lord hath written the law of that Relation upon your hearts. Now the Lord God help you all, and every one to look after this writing of God upon your hearts; for we are more than jealous, as you give us sad cause; That, it is not yet done, we mean the law of this Relation is not written upon your hearts. You may think it is, and you may say it is, It is nothing to us, nor we believe to any Godly man in all the whole Nation, what you say as to this matter, or what you think, while we see what you do: Saul speaks as confidently, as you may do, and surely he spoke as he thought I have performed the Commandment of the Lord, which was, that 
1 Sam. 15.  Amalecke should be utterly destroyed, nor person nor thing spared; That you have not said Samuel; What meaneth then this bleating of the Sheep in my ears, and the lowing of the Oxen, which I hear? There are none so confident in believing (we mean a counterfeit belief) than are they, that are most outrageous in sinning; The fool rageth, and is confident. So may ye say ye have kept the charge of the Lord; You have performed His Commandment, ordering matters in His house, as becometh Stewards there.  
§ 2 First, This ye have not done sure, for what meaneth those abominations committed there, not only by your connivance winking at it, but by your allowance also, and more, your doing and justifying of what you do, where it is done; what meaneth all this?  
Secondly, What meaneth then those Beasts in the shape of men, and they are the worst Beasts, presenting their Infants to Baptism, and themselves to the Lords Table? not requiring of them so much as a bare profession of faith and repentance: all that, they can make; yet more than is required: What meaneth all this, if the law of your Relation be written on your hearts?  
Thirdly, What meaneth this (which being granted will prove an In▪ let to, who knows how great a flood of ungodliness) That things must be ordered in God's house, not according to the Principles grounded in God's Word, but according to the Principles of Infant Baptism? What meaneth all this? If the law of your Relation be written in your hearts?  
Fourthly, What meaneth then, That unreasonable, and wicked men pass for Believers, having no faith; and for Disciples, who hate Discipline; and for Saints, who persecute holiness? If the law of your Relation be written in your hearts, can this be?  
Fifthly, What meaneth then, That this monstrous body, we mean your Church, hath so much glory, and favour in your eyes; and the Church of Christ the true members thereof, as in charity you should judge, so little; That alone honourable with you, this alone despicable, so far as appeareth to man's eye; you are every day washing the face of the one to make it look goodly, and fair before men, and so to in-state it in, and possess it of glorious matters, while you bewray the face of the other (which must needs be, while you wash the one) not with dust, as you may read hereafter, but with mire, and dirt? Surely ye could not do so, if the law of this Relation were written on your hearts; for thus ye and we read; In whose eyes a vile person is contemned; but he honoureth them that fear the Lord: Well, The Lord knows who are His, and He hath made some of them to know it, that they are His, for Him they serve. And now they know, That He loves them, and to the end, that hath no end He loveth them. And now for man's love, if they have it they thank him for it; if they have it not it matters little, and troubles them less upon their own score. But this they know, That upon whose heart soever this law of Relation is written, this law of love is written also; For every one that loveth Him That begat, loveth Him▪ also that is begotten of Him, 1 Joh. 5. 1. Idem est motus animae ad finaginem & rem, saith Aristotle some where; The love that bears up the soul to God, beareth it also to the Image of God; Qui amat-supra amat infra, he that truly loves God above, hearty loves his Brothe● beneath. But see what it is to swallow down the Principles of Infant Baptism, and to regulate all matters in the house of God according thereunto? as some do; for it is to the men of that way and judgement we speak.  
Sixthly, If you have the law of your Relation written upon your hearts; what meaneth then, that you do with your poor people, sottish, and brutish ones; so contrary to this law? In suffering them to take Sanctuary at the Ordinance of Baptism? thereby to shelter them from the wrath that is to come? and while they live in their sins, give them right, and title to all Church-Administrations? Surely, surely, they, that feel the law of this Relation upon their hearts cannot do so, no not for a world can they do it; it were to make a poor ignorant people to believe a lie, which we are assured is far from your purpose to do: But you know there is finis operis, and operantis; utter destruction of souls will be the end of this work, though it is not your end that are the workmen; no, the thought of it, that you should destroy souls is an abomination to you. Let your work, as to this matter, be an abomination to you also. You cannot in evil things, and doiugs separate the end from the means, (if the man will go onn sinning, his end will be perishing for ever:) as ye ought not in good things to separate the means from the end. (if the end I drive to, be eternal life, the means must be taken that conduce thereunto.) Therefore by the mercies of God, we beseech you, and because of the terror of the Lord, His heavy wrath, and displeasure, doleful, and dreadful punishments, that must be the portion of all Stewards, that feel not the law of their Relation written upon their hearts. by the finger of God there, and regard not to feel it, we would persuade with you to Consider these matters, what your do have been, and are, how agreeable to the mind of your God, rule of His word, law of your Relation; advise with one another about it, and then speak your minds.  
Having praemised these six things for trial, whether, the law of your Relation be written upon your heart, we proceed herein according to the proposed Method, and first to show   

CHAP. II.  
WHat an influence this law of Relation written in the heart by the finger of God, hath upon the doctrine, and practise of a Minister; We will speak of him single; for as it is with one, it is with all, who find that law as aforesaid, and of his Doctrine first,  
§ 1 First, He is his Lord's Paranymph, or spokesman, he speaks a good word for Christ where ever he comes, if it be seasonable, thereby to makeup the match, and betrothe the soul unto Him; He laboureth to come within the bosom of a sinner, and grapple so powerfully with his spirit, that He may take no nay at his hand: and for the attaining this end, and to make him see what need he hath of Christ; He will lay open the loathsome nature of sin, and letin the terror of the Lord upon the Conscience, that the careless, and rebellious sinner may come to a parley of peace, and be content to take Christ upon His own terms, and take up the profession of the Truth, and not stand at the Cost 
* This is God's resolution to humble the soul so low till it can in truth and seriousness bid Christ welcome upon any conditions. His mercy and the blood of His Son is so precious and unvaluable, that He will not castit away where no notice shall be taken of it; but He will make the heart subscribe experimentally to that Truth of His. 1 Tim. 1. 15. D. Re. Tr: p. 389. : Though so doing he must part with all he hath of His own, his dearest lust and all: And here He discovers to the sinner, as he can, the cunning fetches of his cursed heart, and hunts him out of his Muses, that he may not cousin himself, and sit down with some reserved Delusion, and go no farther. And this is the Lords way sure in whose stead he stands, and therefore craves of Him daily His eyesalve, that he may stand in His counsel, and walk in His way, and do that which he hath seen with his heavenly Father, as He hath done, and by His Word and Spirit still doth; so doth he in His strength, and by the directions of His Word; We will insist upon this a little.  
When ever the Lord brings any soul over to Himself, He first hideth pride from his eyes. Man, every man borne into the world, and growing up there, is a stout rebel, a stiffnecked, creature, as his father is; and as years add Cubits to his stature, so is there an addition made to his pride, and rebellion: as he growes-up, he grows more like his father every day; now so soon as the Lord God is pleased to deal with this man by His Word, and Spirit, He knocks down this Monster pride, for this beares-up mightily against the Word, and Spirit, and, like the possessed man, breaks the cords, and bands, the good Spirit would bind him with; as easily till the Spirit hath set them on, as we can do,  flax, or make a thread snap before the Candle. Therefore this prido is discerned, and slain first, which is enmity in the will, affections, and mind; There it is still when discovered, and slain there; but it doth a man no hurt, being discovered, and slain, as pride doth not: for though it be, as they say, as the heart is, the first that lives, and the last that dies, yet the man is humbled for his pride, and walks softly all his days, and doth put forth an holy enmity now against all that in his soul, which exalts itself against his God, his Lord, his Christ, and Word of His grace.  
Secondly, This is it he would bring home to his own, and others hearts. The Lord God by His Word, and Spirit, hides pride from our eyes first, by giving us a sight into ourselves, what an hell there is within us, and makes it look like hell, whereas before it might look like heaven; what a dunghill there is within us, and makes us smell the stench of it as of a Dunghill, whereas before it did savour with us, as a garden of spices, or a bed of Roses; And then according to the exceeding riches of His grace, and abundant mercy through Christ, gives us a sight of Himself, 
Job 42. 6.  a saving experimental knowledge of Himself in Christ; we heard of Him before with the hearing of the ear, (and how did we slight Him, till pride was hid from us, our proud heart was subdued) but now our eye hath seen Him. And what then? Now He is exalted in our souls, for we are made low; Now He, and He alone riseth in our thoughts higher, and higher still, and so we fable; now sin appears to be sin (the worst can be said of it) and grace appears to be grace (the best can be said of that too) it is grace; now Christ is exceeding welcome; for sin is above measure sinful. He is precious, sin is vile.  
The honeycomb trampled upon before, while we were full of 
Prov. 27. 7.  ourselves, that is, proud, relisheth now like an honeycomb, as it useth to do with an hungry soul, and truly now we would abhor ourselves, and repent in dust and ashes.  
First, To apply this to our purpose, ye must take God's way, if you mean to do Gods work; and this way you cannot choose, but take when ever ye go to work, as workmen, that need not be ashamed, feeling the law of their Relation written upon their hearts.  
Secondly, Preach Christ unto the People, lift Him up as an Ensign before them; So the Apostles did, so the Ministers of Christ do, that feel the law of their Relation; they tell their hearers what lost ones they are without Him, what glorious creatures they are being found, and accepted in Him; His fullness will convince us, as one saith, abundantly of our emptiness, His 
Job 9 148.  purity will show us our spots; His All sufficiency, our nothingness labour by all means, attend, and insist upon the means, which you cannot, but do, if you feel the law of your Relation, how to woo for Christ, as His Paranymphs, speaking a good word for Him.  
Thirdly, Be sure you lay your groundwork well, we are more than jealous of you about that matter, as we told you before. Tell your people home, as you can to their hearts, what a Cup of wrath they are borne to, and that they must drink it up to the bottom, the very dregs of it, if they go out of the world, as they came in, without any real change wrought upon them by the Word and Spirit; for they were borne Children of wrath, so soon as they were Children of men; and they have been ever since they were borne, filling-up their measures; and after their hardness, and impenitent heart, treasuring-up to themselves wrath against the day of wrath, and the revelation of the righteous Judgement of God.  
Fourthly, And tell them herewithal, which you must needs do, if ye know the law of your Relation, and feel it written upon your hearts; That their Church- privileges they hold themselves borne unto, being Baptised there, trusted to, and gloryed In, as the manner is, stand them in no more stead, than the Ark at Shiloh did the Jews, or sacrifices multiplied, or the Temple of the Lord; The Rock and Manna; Circumcision, or the Lords Super administered at Corinth; Beat them off from putting any Confidence in the flesh; if you do not, you do nothing to purpose; nay you must tell them more, If no inward glory be gained by our glorious privileges, (which indeed the Nation partakes off above many, if not above all in the world) these will serve but to expose us to more wrath, and fiery indignation from the Lord, rendering our condition worse, than was theirs of Corasin, 
Math. 10. 15. ●am. 4 6. 10. Ezek. 5. 10.  and Bethsaida, and our judgement from the Lord more intolerable, even in this world, as Jerusalem's was, and at the end thereof, than Sodome's, and Gomorrah's was. And these things you will speak before the people sadly, and mournfully, as the Apostle saith; weeping; for you know who said it, though you know he was an Heathen; If you will have us weep, you must weep first. When you find the law of your Relation pressing upon your spirits, Ye will not mention before your people the principles of Infant Baptism, as ye have glossed them with a Comment worse than the text; nor will you make mention of godfathers, or godmothers either; Something we have read how they came in at first; But when the law of your Relation constraineth you, ye will see no need of them now, the Church of the living God shall be no more abused with them, nor that ordinance profaned. But these things ye know better, than we can tell you, Blessed are ye, if ye do thereafter; And what are you if ye do contrary to what you know? we say not, but leave it upon your thoughts.  
Fifthly, Preach sound doctrine to them, holding fast the form of sound words; and whatsoever is contrary to it, Command them to bid defiance to it, yea to curse it as Paul did, being that, which their soul must abhor, when they feel the law of their Relation; Thus ye do, ye will say but we doubt it, because your people are so well pleased with your doctrine; Now certain it is, as once the Apostles found it to be, and told us it would ever be, especially in these latter times, they will not endure sound doctrine, 
2 Tim. 4. 3.  which will make them sound in the saith. Sound doctrine is to a swinish spirit, (such is every spirit by nature, till the good Spirit hath wrought thereon,) like a corroding plaster to proud flesh, or a lance to a sore full of corruption, which will cut to the core, and cut it out. We intent chiefly this.  
Sixthly, While you are delivering forth unto them sound doctrine, take this in with it, which shall argue its soundness, and you sound also; That your people's hearts are very unsound, and their ears uncircumcised, notwithstanding with their ear they must attend, for therefore they have an ear, and the very male of their flock they must lay out this way, all their strength, else 
Math. 1.  deceivers they are, and they are accursed.  
But this is not all you tell them, you will make them know, as ye can, That there is an intus prohibens, that stands within like an armed man, and till it be remooved, or subdued, will oppose all that is good, keep it from entering the soul, viz: The enmities that are there against God, and the word of His grace. They come 
James 1. 21. 1 Pet. 2. 1.  to hear, and cast it out they cannot, nor is it possible with them, as their case is so to do; yet are they commanded to do it, nor is the command in vain; They must endeavour to do it, looking up to Him, and spreading it before Him, and attending the means whereby it is done, we mean, whereby this enmity (for that one word contains all) is discovered to us, and slain in us by sound doctrine sound preached. This is the point you must insist upon, as did your Lord before you; The absolute necessity of regeneration, or of being begot and borne again; do not soothe up your Disciples with that vain title, and lying vanity, They were borne and baptised such. It is notoriously false and known so to be in all the earth: We are borne more like Devils, than Saints; at the best, we bear the Image of the earthly.  
Indeed you must tell them so, they are, while they are, as they were borne into the world, and best pleased to be what they are, so far from being Believers, Disciples, Saints, that they are, as was said, wolves, dogs, swine, and much worse, because a beast in the shape of a man is the worst beast.  
Ye have heard, or read what that excellent man Mr Bolton said to his dear Children, when he was departing from them, He verily believed that none of them durst think to meet him at that great Tribunal in an unregenerate state. And was he not well assured of what he spoke from his Lords own mouth? Except 
Joh 3. 3.  a man be borne again he cannot see the kingdom of God. And he gives the reason at the sixth verse, (we borough that Learned 
Dr. K. Preface, pag 4.  man's words) for that which is borne of flesh is flesh, and is as uncapable of seeing the mysteries of the kingdom of God, as fleshly eyes are of seeing Spirits.  
Ye must preach this sound Doctrine to their ears sound, and till it sound unto their hearts, and is taking there, what ever they are in your eyes, they are as vile, as the vilest in the Lords eyes, and in the eyes of His people, (for they are not washed from their dung 
* Pro. 30. 12. Isa. 4. 4.  and accordingly they must be dealt with, thrust away from partaking in sacred things, as you would heaps of dung out of the chiefest rooms. When ye are at this point dealing sound with them, ye will see cause to pray, and the godly with you, as the Primitive Saints for th' Apostles of Christ, Grant unto 
Acts 4. 29. 5. 20.  thy servants that with all boldness they may speak thy word, all the words of this life, that He commands you, for if all must be heard, all must be spoken, and spoken it must be, as the Oracles of 
Acts 10. 33.  God, and not teach only, but command with all authority, that so ye may commend yourselves to every man's conscience in the sight of God, as he did who felt the law of his Relation written in his heart; Your people shall know, if ye know the law of your Relation, That ye are the Lord's Ambassadors, ye speak in the person of Christ, and in the virtue of His Spirit, and must speak as if Christ by you spoke unto them, that is, as having power and authority committed to you for the edification of the Church.  
And be sure ye begin right, Assuring them they were not borne with a Christ in their hearts, but enemies to Him; that they stand at an infinite distance from Him, and are wilfully set on it to have no acquaintance with Him; therefore they are but false conceits, and presumptions, of their being in Him, before the Word, and Spirit hath been praevailing with them. Assure them, they, by nature, hate the Lard of life, and holiness by Him, more than they hate that, their soul most loatheth; and they love 
Prov. 8. 36.  death, and a curse in the procureing cause of it) as a father loveth his dearest Child These things ye must speak to them with all boldness, for these things are most profitable for them to know first. This our hurt is not to be healed with pleasing words; But now ye shall be dealt hatefully with, dealing faithfully with them, as was told you, We cannot endure wholesome words.  
But the law of your Relation will help you to swallow that, and more; and ye can remember what the Lord, and Master found from His hearers, and all His faithful servants ever since; This may comfort you too; you shall have no hurt from them, though they do their worst. And if you gain any of them unto Christ, they will be your dear Friends to their death, because you told them the truth. And for them that persist in their hatred, you know it is not a simple hatred, with which we hate most hurtful creatures; for it is mixed with fear, and dread of you, speaking to them, as men that know the law of your Relation; they hate you, but they fear you too, as a man (so that learned man Dr Reynolds) hateth a Lion, or as a Malefactor hateth the Judge, as a thief hateth the light: For just reason we have been longer at this point; we leave it upon your thoughts, and so hasten to the practice of a Godly Minister, to see what that will be before his people, when he feels the law of this Relation written upon his heart by the finger of God. But first we would for you and our Instruction, from these premises draw these conclusions, and then, we will proceed to show what a Godly Man's practice is, we mean, his, who feels the law of his Relation written in his heart.  
§ 2 First, That the same finger of God, which doth write the law of this Relation upon Ministers hearts, showeth them the ordinances 
1 Tim. 3. 16.  of their Lord's house, how they ought to behave themselves there, all the formers thereof, and all the laws thereof, writeth 
Exek. 43. 11.  he in their sight, as in former times so now that they may keep the whole form thereof, and all the ordinances thereof, and do them; But this the Spirit of God never doth before He hath made them ashamed first of all they have done, contrary unto the true way of God's worship; They shall shame themselves for this, or God will cast shame upon them; He will humble them for all their abominations before; He will reveal to them the right way of the service of His house. And therefore it may be, God will not use those Ministers, how choice soever are their parts, who departed from God, when there was a general departure of the Nation; for why may it not be now, as once God threatened; when Israel d●d departed from Him to false worship, That they should bear their iniquities; they might be employed in mean services, but they should not Come near Him; The Lord had listed up His hand against them; And it may be feared the Lord may do so against some Ministers, now adays; How ever, except there be extraordinary repentance, and taking shame unto themselves, The Lord may remember what they have done, when Israel departed from God: and what their complaints were, and what little use, and improovement they have made of the blessed liberties they have had since to order matters in their Lord's house full-up to what He hath commanded. In the next place  
Secondly, They that know whose spokesmen they are, in whose stead they stand, have learned Christ, and can teach Him, useing great boldness, and liberty of speech; They are as the Officers of a great Prince going before Him, to praepare a way for Him, and will make bold to strike and to scatter those unruly throngs of men, who press too near upon His sacred preson; They will boldly smite with the rod of His mouth; they will cry aloud, and not spare; they will (as he saith) pull down mountainous lusts, subdue strong holds; They will, in the strength of God (that is the scope, and end of their Ministry) bring low every mountain, and hill; make the crooked strait, and the rough smooth; This in desire and endeavour they do. And if any show themselves stout against against God, making their brows brass; These will set their faces as flint against all these; for so God hath commanded, and so doth the law of their Relation command  
Thirdly, They do all things in right order, and according to their pattern: they proclaim war first with men's lusts, coming as with a sword in their hand, and fire in their mouth against them, and so make room for peace in the hearts of men, which passeth all understanding; But they will make them know first they are enemies to this peace, while they are enemies to holiness, and friend with themselves, and their sins. These that understand their Commission, the power of Christ they are invested with, together with the law of their Relation, will assure them, that they must cast hell upon their sins, or upon their souls; If they will continue to be workers of iniquity, they will hold-on to work out their damnation to the utmost.  
Fourthly, They that preach as men that know the law of their Relation, find not one principle (of holiness) no not one, through the whole book of God, which is peaceable.  
Indeed all tends to peace at last, but intends war at first. What may be found among the principles of Infant Baptism, they know not, nor will they seek to know; They will go by Scripture-rule, which assureth them, if they please men (men's lusts) they cannot please God.  
Fifthly, These searching, and reprooveing Ministers, these profit the hearers, and do their souls good; these, and only these; whereas a partial, unsearching, and un-reprooveing Minister (to use that learned man's words) is one of God's curses against a place, the forerunner of a final, and fearful visitation; 
Hos. 9 ●.  The days of visitation, and recompense come saith the Lord; the Prophet is a fool, the spiritual man is mad; for the multitude of iniquity, and the great hatred. If a man, 
Mich. 2. 11.  walking in the Spirit, and falsehood, that is, professing the work of a spiritual man, and yet betraying His Office, or in a false, and lying Spirit prophesying of wine, and strong drink, that is, cherishing and encourageing sensual Livers in their pernicious courses; He shall even be the Prophet of this people. Thus in all ages, and never more apparently thus, than now in our days hath the Lord punished with an extreme revenge the Rebellion of a people against His Gospel.  
Sixthly, They that will preach the Truth as it is in Jesus, as their love of Christ, and law of their Relation constraineth them, shall find Luther's words true, That this preaching will derive the hatred of the world against them. They shall stand as a Mark for all the world, with the god thereof, to shoot against. Therefore, (for something hath been spoken this way already, and more may be spoken anon.) In the last place.  
Seventhly, These are, and there is more than need they should be so above the world; They are dwellers in heaven; Christ in them by His Spirit, they in Him by their faith; they feel the law of their Relation working as strongly in them, as the law of sin in their enemies; and so they can, as was said of Luther, bear the hatred, and shock, the rage and violence of the whole world; they have a back of steel, and underneath everlasting Arms; they cannot be greatly moved, never remooved from their Anchorhold. We proceed.  
§. 3 The law of the Relation written upon a Minister's heart, is marvailously prevailing to regulate his practice before his people, and within God's house.  
First, His practice will be humble, and meek; so he will walk with his God, and before His people. The Godly wise 
A liftedup spirit (in any man) the greatest closer of the heart against the truth of God. Dr. Owen of Jol. 72.  will never think him to be a man of God, if he be proud, and haughty. It was a distinguishing Character, that Beda gives, whereby to know a man of God, and that he will preach to the people the preaching of God: If he be a man of God follow him, saith he of Augustine, that counterfeit Saint, And England's feigned Apostle. But how shall we know, said the people, whether he be a man of God, or no? Beda answered; If he be gentle, and lowly of heart, he carrieth the yoke of the Lord, and will offer unto you to carry the same yoke; but if he be disdainful, and proud, than it is certain, he is not of God, nor hath heard God's word, nor can endure His yoke, and little good service can he do; A proud person being like a gouty hand, or swelled Arm, which troubleth the body, doth it no service.  
Surely a true servant of Christ is as like his Lord and Master as can be, lowly, and meek; for he remembers still, that for His sake, and to teach him, He stooped as low, as the feet, and washed them; and a little while after became a Worm and no Man, humbled Himself, and became obedient unto the death, even the Death of the Cross.  
Secondly, As he feels the law of that Relation, of a Minister, so also, of a father to His people, and they to Him in the Relation of Children, even as Paul was, he desires, and endeavours to be gentle among them, as a nurse, cherishing her children; 
1 Thes. 2.  exhorting, comforting, charging every one, as a father doth his children; And how curiously doth he walk before them, looking round about him, lest he should lose his way, or miss his end, 
Eph. 5. 15.  and should be blamed in that, for which he blames others; he considers with all his heart, turpe est Doctori, And remembers all along his walk, that his people observe him more in the street, within, or without the house, than they do in the pulpit; their eyes are more intent upon his do; than their ears are unto his say; and thereafter they fashion themselves, and their whole course commonly, by what they see him do, not to what they hear him say, unless he speaks to please their Lusts; Therefore feeling this Law of his Relation, with all his care, he is careful here; so as he can say, as his pattern before him; Ye are witnesses, and God also how holily, and justly, and unblamably We behaved ourselves among you that believe; (And they were as careful to give no offence to them that were without) We must add this, That there be no mistake here. These that know the law of their Relation, behaving themselves thus gently, are as sharp as who are sharpest, in reprooveing of sin, for it is good to reproove, as God reproves. Ye remember who he was, that did not frown upon sinners because they were his sons; but God frowned upon him, and brought sore displeasure upon his family: Great sinners must have great reproofs; as he saith; 
Job 13. 39●,  Some must be saved by fear, a sanctified means to pull them out of the fire. Ye must cast them into the fire, that they may escape the fire; Pitiful cruelty is better than cruel pity. Some in dealing both with sinful practices, and erroneous opinions of men, handle them, as men handle thorns, as if they durst not touch them; this fatneth sin, and confirmeth error. May we not add; do not some deal with Drunkards, as sweetly, as they should deal with Disciples? And with notorious sinners (unexcommunicate) as if they were Saints? It were infinitely better for them, if they had been delivered-up to Satan; for now they are delivered-up to their own hearts lusts. Liars, evil Beasts, Slow-bellies, (as the most of your Nominal Believers are, if not all) must be rebuked cuttingly, that they may be sound in the faith. Sores must be cut, and lanced, before they be healed.  
Thirdly, They that know the law of their Relation, and feel it upon their hearts, do know, they stand before the people as Ambassadors sent unto them from the Prince of the Kings of the earth; nay they are in Christ's stead; therefore as they must speak unto them, whereof before; so must they deal with them, as to all Church-Administrations; neither more nor less; but full-up to their Commission; even as Christ Himself did do, when He was upon the Earth, and hath appointed to be done, till His return from Heaven, all that, which is comely to be done, by all those, that stand in His stead; and are Stewards in His house; whereto so much hath been said, that we shall say no more to it in this place; Nor shall we speak to this Relation, which indeed contains much: they stand in Relation of Shepherds to their sheep; they walke-on before them (like the Admiral Ship carrying the Light) and they look well to their walk, and observe as well, who follows them; and accordingly they deal with them; and who will not follow them, but follow after Srangers, unto Strangers let them go; for these good Shepherds will make a difference, as becometh men instructed to 
Ezek. 34. 17.  Discretion: and so are enabled to judge between Cattle, and Cattle, the Rams, and the He-Goates.  
When we have said all, (and how little is our All in these matters?) ye may summe-up all in this one Relation of a Minister of Christ; he that finds the law of that one Relation written in his soul by the finger of God, they humble themselves to walk with their God; and treat with their people, as a father with his children; standing before them in God's stead, they deal with them, as becometh faithful Stewards, and good Shepherds. In a word, They make clear proof, that they have learned Christ, and can teach him; when they show forth His life in theirs; when they walk, even as He hath walked; when, as He was, so they are in this world; when the same mind, judgement, affections are in them, which were in Christ Jesus their Lord.  
From all this, we would draw these Conclusions, and then proceed.  
§ 4 This Minister of Christ, that feels the law of his Relation written upon his soul, fully knows, Intus & in cute as ye say, or endeavours his utmost so to know, the state of his people, as exactly well in desire, and endeavour, as a father doth the state of his children; a Steward the state of the household; the Shepherd the state of his flock. It is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his very work, and business to know That; we mean the state of his people; for,  
Secondly, Put the case, (for teaching sake we may do it, though it be not possible, but that a Minister knowing that Relation must know it) That he knows not the state of his people; then this must follow; he must speak unto them generals only, for not knowing their states in particular, he cannot speak unto them in particular, and so deal with them answerably. Some of them declare their sin as Sodom, they hid it not: they trample pearls under their feet, turn again and rend the Dispenser's of them; accordingly these must be dealt with. Some again, and none of the worst have need of Corrosives; other some may need Cordials; Some have need to be searched, and humbled; some to be encouraged, and comforted; their states in particular must be enquired into, that the Minister of Christ may do accordingly. We remember the expression, that James saith, Confess your faults one to another, and pray one for another, that ye may be healed. As if he should say, none can be able to pray for you so effectually for your comfort, as those, That know your sins well, and so can confess them before God. A Minister must know the state of his flock.  
Thirdly, That there is no case, or condition, these people can be supposed to be in, but this Minister of Christ upon whose heart the law of his Relation is written, is able in the strength of Christ, by the supply of the Spirit, to give in that, which shall fit the case, be an adequate, or proportionate help, aid, succour, cure thereunto; he shall be able to give-in Reproof, correction, instruction, counsel, comfort, as the case and condition shall require. And  
Fourthly, In the last place▪ This will follow: If their estates in particular must be enquired-into, than they must be dealt with in particular, alone, and apart; And there must be time and place for it. This the people will not endure, and this course ye seem not to approve, neither, we shall hear your reasons, wherefore, in due place. We have told you what you will teach in point of Doctrine, and what you will do in point of practice, so soon as ye shall feel the finger of God writing the law of your Relation upon your hearts.   

CHAP. III.  
§ 1 NOw we proceed to tell ourselves, and you, if ye will hear what those people will do, in whose hearts the finger of God hath written the law of their Relations. They will speak, and do the very same thing, which all God's people, Minister and people speak, and do, in whose hearts the Law of their Relation is written.  
It may be asked here; What are these Relations? And what is the Law thereof? Briefly, and to narrow these matters as much as we can.  
Their Relations are these; First, The great, and dreadful God for His dear Son's sake (manifested in the flesh) stands related to them, as theirs, their God; they to Him, as His people; more particularly, the great God saith of every one of these; Thou art my Disciple, thou art mine, Isa. 43. 1. He again Ecchoeth forth to his God, And I am thine Lord; (for all is reciprocal between God, and this gracious Saint). The intercourse is mutual; if He say, He is ours; We say again, we are thine Lord, and we give ourselves to thee; The claim is mutual; He claimeth us for His; we Him, for Ours. Thou art mine; I am thine. Briefly, there is the Relation; Now the Law is this; As Jehovah God saith to this person (so singly we must speak) All I am, and I am all; All I have, and I have all; All I can, and I can all, I am for Thee, who dost trust Me, art my Disciple indeed, My Saint in Truth; So now saith this Believer, this Gracious Saint, this seperated-one, What I am, it is of Thee; What I have, it is from Thee; What I can, it is by Thee. All I am, I have, I can, it is for Thee O my Beloved 
* Cant. 7. 13. ; It is a Curse that one should sow, and another reap; It is God that sows, shall the flesh, or the world, or the Devil reap? God forbidden, He that sows, He shall reap, saith that person, that feels the Law of His Relation. For thus this Person saith to his Lord, and his God. Thou hast said, even because it pleased Thee, so to say, That all Thine is mine; And by Thy grace, I say, and shall never cease saying of it; And All Mine is Thine. There is the Law of that Relation.  
Secondly, The great God stands to them in the Relation of a Dear Father; they to Him as Dear Children; God saith to every one of them first, or last, I am thy Father, and call Me so, My Father; He, or she Echoes again to Him, Thy son, Thy daughter; there is the Relation; The law thereof is this; This Heavenly Father in, and through Christ, makes over Himself unto His Child; His Love and all; This Child makes a deed of gift, as we may say, of himself bacl again, unto his Father, through Christ, by Whom he received all, gives Him all his love, and all too little (yet he has not the less, but much more for all his Relations here below, well corrected, and ordered, now God hath all) all his love, and all his fear, and all his service (but fear is all) And now this Child shall be spared, as a father spareth his, and so he shall be served, For all things in heaven and earth shall serve him, and Minister to him, if need be; And this Child, while he is himself, and not over-taken nor surprised, is as tender of his Father's Name, as he is of that he most dearly loveth, and as fearful to offend Him, as he is to offend the tenderest part about him, the apple of his eye; There is the great Law of that Relation also.  
Thirdly, The great God stands to them in Christ, as a Bridegroom (for as was said, His love never decayeth; as servant at last, as at first) they to Him, as His Spouse; He saith to every one of these first, or last, I am married to thee; Thou art my Hephzi-bad, my delight is in thee; I am for Thee; and Thou shal● not be for another, Hos. 3. 3. There is the Relation: The Law is this: The Bridegroom is entirely the Brides; The Bride is entirely the Bridegrooms. His delight is in her (that implies all, tongue can express, or heart can wish open it never so wide) her delight is in Him, and that implies also all that is expected from her: He sits down with great delight taking pleasure in her; and she with the same delight, in her measure, taking pleasure in Him. There is the Law of that Relation; we might be very large, and it is hard to speak little of so much as might be said, once more.  
Fourthly, He stands to them, as a Lord, they to Him as servants; He saith to every one of them, Thou art my servant: he, or she to Him again; Thou art my Lord, (a Name of as much use and comfort as Jesus is with a Saint) and my God: There is the Relation.  
The Law is this, Thou shalt do all that I command thee, as to the substance, or matter, form, or manner of the work; what I command thee, and as I'll have it done; all My will, and, all according to My will. The matter of a service hath been rewarded, when the manner of doing it hath been revenged. I do it, Lord, saith this servant; speak, Lord, thy servant heareth; Command, Lord, thy servant doth it; As the eyes of a servant looks to the hand of his Master; as the eyes of a Maiden to the hand of her Mistress, so my eyes wait upon Thee, my Lord, and my God. We will only name two Relations more.  
The Great God stands related to these His people every one of them, as a friend to a friend, as a Shepherd to his flock. From this, and all that which went before, we will set down these Consectories.  

SECT. II.  
FIrst, These are a peculiar, and choice people, a royal Priesthood, of whom God saith, You are my people; They again, Thou art our God; and being such they must accordingly be dealt with. They shall dwell alone, they shall not be numbered among the Nations. There shall be a better account had of them, who can give a reason of their hope, than is of your Disciples, Believers, and Saints; of no more account with their God than Infidels are, Amos 9 7. While they can give no other reason of their hope, but that they were borne and baptised in the Nation.  
Secondly, They are Children▪ and every one expects a Child's portion; children's bread to be given unto them, and they will not receive it among the Dogs; They are marvailously separated, 
Psal. 4. We must be separated from them here, or in hell live with them for ever. Learned, and Holy Sibs.  and now they can no more mix themselves with the wicked," workers of iniquity (though they would stoop to their foot; or take them into their bosom to do them good) than they can mix with their works; or light mix with darkness, or Christ with Belial. The Children of God, they will not at any time, or place, unless by a good warrant, much less at the Lords Table, mix with the Children of the Devil, their dearest fathers enemies as well as theirs.  
Thirdly, They are the Spouse of Christ, or His Bride; They will, through grace, carry themselves honourably, and as becometh the Law of that Relation. And if ever you will deal with them, which you will do, if you know the Law of your Relation, you must take them out of the throng and tumult of the world, as was said; The Bride of Christ is a virgin modest and shamefast; you must appoint a set time and place to meet with them. If ye will not do so, not feeling the law of your Relation upon your hearts, they will meet without you, and they know who will give them a meeting (they doing all they do decently, and in order) He, Who never failed them hitherto; You must take them out of the throng, and tumult of the world alone, and apart, as the Beloved His Spouse, Cant. 7. 11. and as He took the blind man out of the Town, Mark. 8. 23. And  
Fourthly, These are the servants of the most High God; And the Law of that Relation gives Law to their thoughts, all their saying and do. Their eyes look up to their Lord, what He Commands that do they, and what He forbids that they avoid as an Adder in their path, or a she▪ Bear in their way: What care they what the principles of Insant Baptism say, if these say but accoring to that, we have heard said; they hear what the Word saith, for the word hath bored their ear. They follow their Lord going before them by His Spirit in the directions of His word, for they know His voice; and a stranger will they not follow, but will flee from Him, for they know not (allow approve not of) the voice of a Stranger.  
Fifthly, They are the Friends of Christ; that is the Relation 
C●nt. 7. 15.  they stand in to Him; now He walks with them in His Galleries, and holds them there, while He openeth His whole soul unto them. All things, saith Christ, that I have heard of my Father, I have made known unto you; An Admirable Scripture. Certainly Christ hath heard great things of His Father. He is the 
John 15. 15.  wisdom of the Father; He hath been with the Father from all eternity; and the Father loves Him; He will tell Him all the Glorious things He hath in His Heart, and Christ will hid none of these things from His Friends. Judge you now how strong the law of this Relation is with all His Friends; will they not deal friendly with Him? Think you: can they allow of any person, or thing, that offends His glorious eyes? will they be a Companion of His enemies? deriders of him, as the covetous are? A man's Companion is, (as he saith) the Counterpane of himself. Of all other 
Mr. San●: page. 173.  things Company is the worst dissembled, as that worthy man hath it from Excellent Learned Preston. Truly they can say our fellowship is with the Father, and with His Son Jesus Christ our Friend. And  
Sixthly, Lastly, He is their Shepherd, they His sheep; they hear Him, and follow Him in all things; And if they are as sheep without a Shepherd in sight, They have an eye to see their great Shepherd, and overseer of their souls. He hath undertaken for them, to follow them with His eye upon them (where ever they are, to deal well with them 
* Psal. 32. 8. Jer. 40. 4. ,) and Him they will hear, and Him they will follow. An hireling they fly from, and with Goats they cannot mix; In a word, and a plain word; They are an abomination to the wicked, and the company of the wicked (visibly 
Prov. 29. 27.  such) in Church-Communions is an abomination unto them. They feed in clean Pastures, upon the daintiest meat provided for them; They love to feed together, to lie down together, to walk together, for what Communion betwixt light, and darkness? Christ with Belial? with the wicked they cannot mix.    

CHAP. IU.  
First, WE have heard, That the Law of the Relation of a Minister (for that one contains all those dignities, glories, titles of honour, His Lord hath bestowed upon him, calling them Angels, His par-Nymphs, or spokesmen to woo and gain the good will of souls towards Him; Ambassadors, Fathers, Stewards, Shepherds, Friends, we have heard how engageing all this is to a Minister to preach pure Doctrine, and to live an holy life, which they must do, and cannot do otherwise, having the Law of their Relation written upon their Hearts.  
Secondly, We have heard also how engageing the law of the Relation the people standin to their God in Christ, is, to them, being felt in them, written upon their hearts by the finger of God; they cannot but walk (this law constraining them) in the way of holiness, full-up to that Law, and their Rule, perfectly, and with a right foot, as to their course, and way, or walk, though through humane frailty, some of their steps may be out of the way.  

SECT. I.  
WE come now to the third part of our undertaking, which was to clear this way of the Holy from th' objections cast-in even by Ministers themselves, as well as by their people (in Common account Godly, as their people are) as so many scandals or blocks, to keep from entrance upon the way, or from a comfortable walking on-ward in it: And to tell our observation we have made from our eye and ear, this first we find objected.  
Object. 1. It is an uncouth way; who or how few inquire after it, or tread in it? Not one Minister of ten, yet reputed Godly, nor one Man or Woman of twenty. Nay may we not say scarcely one Minister of an hundred, or ten of a thousand among the common people? To this we reply.  
Ans. Granting what is said and cannot be denied, for where ye hear the Ministers contradicting, you shall hear the people blaspheming, and this ye and we hear every where. But this proves the Holiness of the way, because it is spoken against every where, contradicted and blasphemed, Act. 13. 45. 28. 22. The way is as Christ Himself was, a contemned, slighted person, who asked after him? and as the Church is, That walks in it (which was said) This is Zion, which no man asketh after, that is, very few, 
Jer. 30. 17.  But note it in passage, they that inquire not after this way, inquire as little after Him, who is the way, the Truth, and the life; Who points His people to this way, leads them in it, and carries them, as in His hand, to the end of the way, eternal life; But this can be no grief to us, nor offence of heart, That the way is so contemned, seeing Christ is so slighted, and His Church so vilified; It is good to far as Christ fareth, and His Church fareth, The Spirit shall have the better cheer, if not at present, yet anon; The way to Heaven is not the wide way of the world, which windeth to the Devil, but it is a strait way, which few walk in, for few walk godly in Christ Jesus, Holy Bradfords' words.  
Object. 2. Observe it well, and you shall see the poorest, and meanest of a parish go this way, and but a sprinkling of them neither, here one and there one, and yet so confident they seem to be of their way, they would have all walk with them calling them to their foot.  
Ans. Indeed they would (to speak to that first) wish, as that all could prophesy, so all were as they are excepting their bands, scorns, and reproaches, though these they must meet with, if they will be godly. But they will never yield unto any, That this is any other but an holy confidence, and their zeal for God, and love to His people, That all were the Lords people. They wish that they could speak so gloriously of the Churches of Christ (we mean as to the numbers of them) as ye speak of your Monstruous Church, They are all holy; every one of them, and borne to Church-priviledges; But yet they would account it almost blasphemy to say so to them; Indeed they could wish they could see many wise men, and learned men, and rich men walking along with them; and yet, though they see it not; yet they see no cause of discouragement though. The day is come, which was prophesied off; The glory of Jacob shall be made thin, and the fatness of 
Isa. 17. 4.  his flesh shall be made lean (we take it we may allude to that Scripture, Relating there to a temporal desolation, which followed) for indeed the ways of Zion lie desolate, and in comparison, forsaken; The wayfaring men cease therein, and those few that walk therein are counted the veriest fools in the world, (but by the fools of the world, the wicked, and unreasonable men there) It was said of old, and it is the stumbling block still, which flesh and blood will never pass over. Have any of the rulers, or of 
John 7. 48, 49  the Pharisees Believed on Him? But this people, which knoweth not the Law are cursed; They were a poor people still, that saw their wants and were oppressed with them; who followed Christ; These, and no other, except for His Loaves.  
They must be fools (that is, they must know their own wisdom to be foolishness; their light darkness; their sight into heavenly 
Isa. 35. 8.  matters, blindness; their strength weakness, yea rottenness) they must be fools, that walk in this way; There is, as one saith, 
1 Cor. 3. 18. Hil: Joh. 4. 19  a kind of kingdom, which (of all the corruptions that are in the nature of man) is the greatest impediment, and bar unto saving grace, and so to the walking in His way; The 
a Rom. 8. 7.  carnal mind, or wisdom of the flesh; It cannot endure this way being enmity itself against it; for such it is against God. Thy wisdom, and thy knowledge, it hath perverted 
b Isa. 47. 10.  thee; and it is noted as a wonder," That a great Company of the Priests were obedient to the 
c Act. 6. 7.  faith; That the Carnal Ministry should hearken after these things it were a wonder. Learned men and wise men after the flesh, these are Lords they have no need of God, they can live without Him; They bid, for the most part, defiance to Him, and His ways; they would rather die, than be pent-up in so strait, and narrow a path: Indeed these Learned men (men puffed up with their Learning, these knowing men (but yet know nothing as they ought to 
d 1 Cor. 8. 2.  know, thinking they do know, and are liftedup with that thought) these wise men are as brutishly ignorant, as we a brutish, and sottish people are, at these two principal points; for how little do they know about original and actual sin, which is their disease? and how little about Christ, who is their Physician? these are Mr Burges his words. So then they, that are wise, and learned 
Pag. 41  after the flesh, must become fools, that they may be wise, and taught to unlearne their Learning, as ●o any Confidence in that flesh, before they can learn Christ, and know that they know Him, walking in His way. They to whom the Mysteries of salvation are revealed must be babes. By whom is not meant those, that have no knowledge, or are Children in understanding, but such as are lowly, and humble, and weak, comparatively with others, and so carry themselves, as weaned-ones, yet have their understandings opened, and have a saving knowledge of Him, Who is eternal life, and their life; And this may suffice to remove that block of offence.  
Object. 3. The principles of this way are not peaceable, for we see what work they make, and what differences are caused between Neighbours and Friends.  
Ans. We can say little to the peaceableness of this way; we are verily persuaded (which was more than once hinted before) flesh and blood will find no peace, nor pleasure in it. It is a way most 
If you labour to do the work of the Lord, pray think it not strange, if among men curses be your reward, and detestation your wages. Dr. Owen. Jer. 15. 19 Pag. 10. Cum ab hominibus damnamur a Deo absolvimur.  cross or contrary to one principle at least of Infant Baptism; And therefore seeing that is reported to be a peaceable principle, this way, and every step in it, standing in the greatest opposition to it, as do the remotest extremes, this way can have no peace in it, as the world calls peace, nor shall they have any peace from men, that preach-up this way, and walk in it. But we hope the way is not the more to be disliked for this, but the more to be liked, and the rather to be chosen; It is condemned of men, it is approved of God: and that peaceable principle of Infant Baptism the more to be loathed. It is a way of holiness, else those people, and Ministers, that have the Law of their Relation written in their inward parts, would not walk in it. And Holiness we know with the way of it, is a mere contraction to flesh, and blood, and a very torment to it, as flesh and blood is a very bloody enemy to Holiness; It would persecute and drive holiness out of the world, not thinking enough, if it could help it, to drive Holiness out of the heart, whereat the flesh is lifting every day, but conscience holds it, and will not let the form of it go, the power was never there. Well; we grant that no principle of this way, so far as we know, is peaceable; It yields no peace to the flesh, but to the Spirit peace, peace. For being an holy or pure way, it must needs be peaoeable; first pure, then peaceable. O it is a peaceable way 
James 3. 17.  to the Spirit; It yields more peace to the Spirit renewed, in one hour, than that peaceable principle of Infant Baptism can yield the person all his life time. Nay, that peaceable principle is like to end in desperate sorrow.  
There is no peace to this peace, to be subject to the Prince of peace, the more subject thou art in thy walk to Him, the more peace shall be upon thee; The connexion of these two is observable, Of the increase of His government, and of His peace, there shall be no end; to show, saith that Saint, on earth, now in Heaven, 
D●. Preston.  That as His government increaseth in men's hearts, and is enlarged, so as a man is made more subject to Him; so also peace 
Eph. 5. 9  increaseth. In those, that are most subject, there is most peace, and therefore He is called the Prince of peace, for where He rules as a Prince, there is that peace, which He as a mighty Prince is able to procure to them. But He landeth upon the soul, as an Enemy, and with His sword makes a Conquest there, before He is to that soul a Prince of peace.  
Object. 4. This way causeth differences betwixt Neighbours, and Friends, whereas, observe it well, they that walk in the way of a Nationall Church, both Ministers, and people, as Mr His: says, and we find it to be just so, are very well accorded there is no difference between us.  
Ans. This makes for the way still to be the way of Holiness, and that other way to be the way of wickedness, because they are all (that walk in that broad way) so well agreed and accorded. We do believe, That the veriest varlet in the National Church agrees with Mr His: M● Prynne and John Timson, and are all three all one as to that Doctrine of free admission, That all are to be admitted, even the worst of all, to the Lords Table, so be they stand not excommunicated; These three are in one way, and of one judgement; how or wherein can they differ? I have, said Luther, 
Non aliud habco robustius Argumentum.  no stronger Argument against the Pope and his shavelings than this, That they are all agreed & plaited together like thorns against Christ, and the offence of the Cross ceaseth amongst them. This banding against Christ, and (though in other things they differ greatly) all true Christians, hath accorded deadly enemies, as once it did Herod and Pilate; for upon the like account they were made friends together, who before were at enmity between themselves, Luke 23. 12. Truly we cannot readily find a more peaceable principle, raking in the dunghill of Popish superstitions, than is this, That although the worst of all, are to have free Admission to the Lords Table. The Ministers of that persuasion hold to this; the people love to have it so; what disagreement? For observe;  
Secondly, Those places, and persons, and their way where their Religion is rivited-in by Infant Baptism; Observe it in villages, Towns, Cities and see how quietly and peaceably they live no difference among them in point of Church-Administrations. Then again, observe those places, where Religion hath been Rivited-in by preaching the Gospel, the power of God to salvation, and see what deadly fewdes, and devilish differences there are there; occasioned by those hellish lusts in the hearts of men, which gospel-light comes to discover, and with a sword in its hand to slay, and with fire in its mouth to consume.  
We would remember more of Luther's words here also; If we were all quiet, and lived at peace one with another, while yet we live in our sins, It is a sure sign the Gospel is not come unto us; or it be come it hath made no conquest over us: it hath not thrown fire amongst us, we have not felt it cutting like a sword, making division betwixt us, and our lusts; for how well accorded, and like Friends do we live, while Friends, and well accorded with our lusts? Truly, said Luther, 
Nisi tumultos istos vide●em Christum in mundo non crederem. Math. 10. 34. Luke 12. 51.  unless I should see what I do see, and hear what I do hear, words like swords drawn out against God, and all good men, troubles, and tumults, and divisions, I should not believe the Gospel to be in the world, for it brings a sword with it where ever it comes, and causeth Division; As we have read from our Lords own mouth, and so have we heard, and seen. It is notable if we can observe it▪ That the people of God were never vexed with more, and more strange adversities or grievances to the flesh, than at that when the Lord Christ lived amongst them; when were there more lepers, palsied men and women, lunatics; and men possessed with Devils? so usually it is with our Spirits, when Christ Jesus our Lord lives within us; for He brings a sword, and maketh Division there; before He establisheth peace in our borders. We proceed-on here.  
Tell us we pray you what difference have you observed, for we doubt not, but you have made your observation in the place where you were borne, betwixt Pastor and people there; or in any other place, where you have made your observation, and there is like Priest, like people, as the one is, such like are the other, and a just agreement betwixt them; for indeed what should make difference here in this broad way of the Nation? The whole Nation is Baptised and every person there; and now Religion is Riveted into them by their Infant Baptism▪ and thereby they are instated in, and possessed of all Church-priviledges, for that is the peaceable▪ principle thereof. Certainly those make-bates, the Spirit of the world without and that unclean Spirit of man within will cause no difference there: They all goe-up to their meeting place, as friends, than up to the Lords Table, as Believers, Disciples, Saints, and in the Afternoon to the Alehouse, if they please their Church will pass no censure upon them, what difference can be here? for Ask them now, what they would have more to make peace amongst them, and to take away all differences? Their Minister will give it to them, having indulged them so much, if they can tell what they would have more, as to Church Administration; We te●● our persuasion, That Satan himself, as to their Church matters, desires no more, and he seeks their peace so far, that he will not disquiet them; and therefore he will not visibly appear among them, though he is their God, & Prinoe by choice, and the head of their company, amongst whom there is so full a consent, and no difference at all. To shut up this, The way of the holy, wherein Christ walketh with them, or in them, as they in Him, is as different from the way wherein the unclean walk, as their person; are, so they look not to the differences; They are no cause, but an occasion of it 
a Every man should ●ay. The occasion, did b●t help, the principal; was my heart. Heb. 12. 14.  They follow peace with all men, and (giving a just offence to no man) holiness, without which no man shall see God. We will take in here worthy M● Mantons words. All true peace, and sweet agreement, is founded in purity, and holiness, which meekneth spirits; And the purest, and sweetest agreement is in the truth. First there is a pure language, and then one shoulder, Zeph. 3. 9 One faith is urged by the Apostle, as the ground of union, Eph. 4. He will bring it to that at length; The world looketh at purity as the makebate, but it is the great reconciler. The world would have stirs ended, they would have no difference in Church matters, neither would they have holiness; So in those matters they must be well accorded amongst themselves. But the counsel is seasonable, Have salt in yourselves, and peace one with another, Mark 9 50. Doctrine must be kept wholesome, and Truth retain its savour, and acrimony, and then look after Agreement.  
Certainly where God hath put enmity between those, there will be a difference whilst the world stands; what a difference? what a war? what a contention? what a bloody field is fought within the bosom of some Godly persons at all times? If not of every Godly person sometimes? The flesh fight against the Spirit, 
Gal. 5. 17.  the Spirit against the flesh, for these two are contrary; The carnal 
Rom. 8. 7.  mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. You may as well persuade darkness to shine, as the fleshly mind to obey, and be at peace with the spirit of the mind renewed. When all differences are accorded, betwixt righteousness, and unrighteousness; Truth and falsehood, so as these may kiss, and embrace each other; When Christ, and Belial; Earthly Adam, and spiritual Adam, when these shall meet and comply each with other; Then shall the broad way, and the narrow be accorded too, and no difference between the walkers therein. There is no more sure sign of an holy way, than that the unholy differ from it, come not near it, turn their back upon it, and pass away as they should do from sin, turn from it as an abomination.  
That is an holy way sure; whereto the wicked stand so cross, and contrary. Let our souls choose, and delight in the choice of that way, which is an abhorring to the flesh.  
Object. 5. Yea, but they That pretend to this holy way, and to walk in it, make it but a pretence sure; They are quite out of the way; for observe how supercilious they are, and censorious, they pass by others with a kind of scorn, bidding them as they bid, stand by, come not near us, for we are holier, than you.  
Ans. To this we will say, this first; That look what a man is in being he is in working; the meaning is, If his being is in Christ, his walk is in Christ; If he be out of Christ, he is without God in the world, and his walk is after the flesh, and according to the world most contrary to Holiness.  
But for this holy man, that walks in the ways of holiness; In desire and endeavour his conversation is most exact, and pure; And of any sin, though he cannot say he is free from any, yet he can say his soul abhors the least slighting, much more the scorning of any, be he or she never so bad; Oh no, they that converse with him are his witnesses, and God also, that he is so fare from scorning, or slighting of others, that he is more inclined to mourning, than to scorning; he can mourn over the Contrary minded, and, if he might be suffered, he would rep●oove them for their contrary walking, even weeping, letting as many tears fall from his eyes as words from his mouth; or when his eyes are dry his heart mourns, or he wisheth it might be so; And groans from the heart, are as acceptable as tears from the eyes, as was said: perishing for ever is such a mournful, dreadful thing to his thoughts; He considers withal, who made the difference? and what hath he, that he hath not received? then why should he glory either in himself, or over others? No he that walks humbly with his God, cannot walk proudly before others; he is meek, and gentle towards all, waiting when God will give repentance.  
There is one consideration, and two Scriptures amongst many, which the good Spirit hath brought home unto this man, and sealed upon his heart; whence it is he walks humbly, loathing himself, and admiring free grace.  
The Consideration is, That all the Sons of Adam by nature 
Mr. Brinsley.  are, as one saith, like so many carcases buried together in the same Churchyard, or lying together in the same Golgotha, or Calvery, thesame Charnel house. Now this man, suppose it so, hath 
Joh. 5. 25.  heard the voice of the Son of God in the Ministry of the Gospel, and now he is risen from the dead, for Christ hath given himself; 
Eph. 5. 14.  Surely he hath no cause of glorying over his brother, that may lie still rotting in that grave, but infinite cause hath he of glorying in his God all the day long, who hath made such a difference, even because it pleased Him; whereas, as to outward accomplishments, and natural endowments, his brother might be like a flourishing Bay-tree, and he a poor sh●●●b, or bramble-bush: His pride were 
Eccles. 4. 14.  intolerable, that out of a prison cometh to reign, or of a despicable wretch, is new become Prince in all Lands; This is the 
Psal. 45 16.  humbling consideration, He hath regarded the low estate of His handmaiden; The well minding an oppressing Egypt, and an 
Read Holy Mr Sanders, p 103.  howling wilderness, will keep the heart very low in Canaan.  
The Scriptures are these, And such were some of you, 1 Cor. 6. 11. Observe we well what some of them were: Speak evil of no man, be no brawlers, but gentle, showing all meekness unto all men: why? for we ourselves also were etc. Tit. 3. 2, 3. We thought it fit to be the longer here (though indeed we hasten to an end) because we find good Mr Baxster after his manner, dealing not so kindly, as became him with the people of God, at this point, and in these words; I confess I have no great zeal to shut Christ out of all other Societies, and coop Him up to the Congregations of these few, that say to all the rest of the Churches stand by, we are more holy than you. These words are in his Preface to Mr Hotchks his Treatise of forgiveness of sins, where they speak very worthily each of other; He dips his pen in the same gall writing to the Separatists, and Anabaptists in England; The Pharisees liturgy is of too frequent use in the separated Congregations [I thank Thee (O God) that I am not, as other men are etc. nor even as this Publican] Thus he speaks not making a difference. It might be easily shown here, That this good man frequently wounds the most eminent Men amongst us for learning and piety, through the sides of Separatists, Anabaptists, and Antinomians— But we proceed.  
Object. 6. It is said, This way of the Holy is a cloistered way.  
Ans. We say that reasonably this cannot be said against it. For how doth it appear? They can say here much after the words their Lord and Master spoke;; I ever taught in the Synagogues, 
John 18. 20.  and in the Temple, whither the Jews always resort, and in secret have said nothing? We may, we hope give-in curious Fuller's his gloss upon this (we mean in point of expressing himself by his pen) understand Him, that He never wilfully affected Conventicles, as ashamed of his doctrine, or willingly declined the Temple, when afforded convenient entrance thereunto; otherwise He taught also on the Mount, in the Ship, in Synagogues, in private houses. The Godly Ministers may say much the same; They preach in the public place, on the stated day; and it grieveth them to see how thin their Congregations are, yet when they are thinnest, and they have fewest hearers, even than they know their Lord hath sewer; Though indeed the people come more willingly to the public place, for they Idolise places still, as they do their duties and their sins, very superstitious that way; they choose to pray, and to hear chief in the public place, what they do in the closet, God knows; It seems but little, or to little purpose, by that they do in point of prayer in the open place, and in point of practice at home, and abroad, which is with most as contrary to the Rule of God's word, as if they never heard a Sermon, or the word of life preached unto them: But we were saying, they do not cloister up themselves, nor their Doctrines, They are not, as a ' Candle under a bushel, but on a Candlestick, and so would give light to all that are in the house. If they speak in a private place, as ordinarily they do, and must so do, comein to hear, as many as will, the more the more welcome. They make a separation no where; but at the F●nt (as they may see cause and warrant from the best, and best learned, Calvin, Perkins, Amesius) and the Lords Table, there they depart from the world. And there they have as clear a warrant to do it: viz: to keep Dogs from taking holy things, as they have for staving off a Dog from flying in their faces, or from leaping-up their Table.  
You will say what? before the Church hath passed their Censure on them, and declared them to be Dogs?  
It was said before; Christ will neither wait the leisure of the State nor of your Church; He hath given power into His Minister's hand to do if not more, yet as much as that, To keep the wicked from communicating in holy things; The manner of Godly Ministers in ancient times, as ancient Records tell you; surely even in these matters it may be said as we read; The Remnant of 
Mich. 5.  Jacob shall be in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarryeth not for man, nor waiteth for the sons of men; so we have concluded, That godly Ministers have as sure a warrant to keep out dog● and swine from communicating in holy things, as any man hath▪ from keeping a dog from flying in his face, or a swine from entri●g his closet; and if ●e feels the power of this Relation upon his heart, he will find power enough in his hand entrusted there by his Lord and Master Himself so to do; and not to wait the State or Church's leisure, what they will do: Their Lord hath given them a key, and they must give it their hand; He power to them, they must put it forth for them, and if not here at the Lords Table, than not where, the key is of no use.    

CHAP. V.  
WE come to that, which the great Devider, that Selah-Hammalekoth, if we may express it so, that rock of Divisions betwixt person and person, people and people. Thus it is objected;  
Object. 7. The people of God, as they call themselves, make a separation from others, these shall not come to them, they will not come to these.  
We will hear what two ready Scribes, well instructed both unto the kingdom of heaven, have said to this Dividing thing we call separation. We will set down what that holy and learned man saith, who speaks much in a little, contracting, as we may say, the spirits of a point into a few words, which are these; Separation 
Eschol, p. 51, 52, 53.  generally hears ill in the world; and yet there is a separation suitable to the mind of God: He that will not separate from the world and false worship, is a separate from Christ. Now the separation here commanded from any person, is not in respect of natural affections, nor spiritual care of the good of their souls, Rom. 9 3. Nor yet in respect of Duties of Relation, 1 Cor. 7. 13. Nor yet in offices of love and Civil converse, 1 Cor. 5. 10. 1 Thes. 4. 12. Much less is not seeking their good and prosperity, 1 Tim. 2. 1. or not communicating good things unto them, Gal. 6. 10. or living profitably and peaceably with them, Rom. 12. 18. But in (1) Manner of walking and conversation, Rom. 12. 2. Eph. 4. 17, 18, 19 (2) Delightful converse and familiarity, where enmity and opposition appears, Eph. 5. 3, 4, 5, 6, 7, 8, 9, 10, 11. (3) In way of worship and ordinances of fellowship, Rev. 18. 4. These three, and the like commands and discoveries of God are most express▪ Necessity abundantly urgeth it, spiritual profit, and edification no less requires it. Causeth separation from established Churches, walking according to th' order of the Gospel (though perhaps failing in the practice of some things of small concernment) is no small sin: but separation from the sinful practices, and disorderly walkings, and false unwarranted ways of worship in any, is to fulfil the precept of not partaking in other men's sins. To delight in the company, fellowship, society, and converse of unsavoury disorderly persons, proclaims a spirit not endeared to Christ. So far that Holy and learned man.  
We will make bold also to subjoin worthy Mr Ant: Palmers 
Pag. 165.  words, which are these in the second part of his Answer to Mr His: objection against separation from the wicked, unless in case of excommunication.  
What if a Congregation be so leavened with Customary ignorance, and profaneness, and scoffing at Holiness (as it is too too easy to find such; nay where may one find better in the state they are nowin) and a godly preacher comes to this people, and a few Godly own him; Must this preacher and those few Godly be enforced to communicate with such? (after due means used for the instruction of the rest) or may they not withdraw from the rest who are scoffers at Godliness? sure we believe God and Angels and Saints will justify such a separation in this ordinance, and to draw into a closer communion to practise Discipline among themselves, specially while such a Congregation was never orderly united, and joined, together by a free submission to the Gospel, having in most places never enjoyed it in the power of it; which Consideration indeed, wipes off many objections. So far that worthy man.  
Truly, Reader, thou hast the very marrow, and substance of the whole matter already. Yet because we have made it our very work and business in this place to remove the scandals in the way to this separation, and the offences taken against it, and withal to speak to the understanding or the simple, as we ourselves are slow and dull to conceive; we take leave to proceed according to our proposed Method, and this we would say first.  
First, We take it from Holy Writ, That this must be, there must be a separation. For as holy Bradford said, There are but two Masters, Christ and Satan; Two kinds of people, righteous and wicked; Two ways, the way of Holiness, and the way of wickedness; Two mansion places, heaven and hell; Now it is not possible to serve both these Masters; If you join to one, you separate from the other: And as impossible for the one, and the same person to be holy, and unholy at the s●me time, as it is to be in an extreate heat, and in an extreme cold at one, and the same time; As impossible to have our foot stand in both these ways, as it is for one foot to tread Eastward, and the other West; or to fix one eye on heaven, and the other on earth. Impossible also that we should arrive at heaven, when we sail with wind and tide hellward, as that one and the same way should lead us to two different and contrary Mansion places.  
Hence than it must needs follow (to go over this again) that here must of necessity be a separation. They that will with full purpose of heart serve their great Master the Lord Jesus▪ Christ, must turn their backs upon them, that will serve the other Master; And separate from them, as to any familiarity, or intimacy with them. They that are resolved at this high point, they will be holy, they have not a velliety, a faint wish, or cold desire, but they will be holy, and walk holily; As the men of the world say, they will be rich, come on it what will, they will be rich, though they make shipwreck of faith (the profession of faith) and of a good Conscience: what care they, they will be rich, though they pierce themselves through with many sorrows; The others say, as resolutely too, with the help of God, and blessing upon the means, they will be Holy; These now must make a separation from the other. They cannot be holy, and unholy together; It is said that seldom it is, that the inward and outward man prosper together; such an enemy walketh and prosperity is to the soul's weal. But certain it is, holiness, and unholiness are so far from thriving together, that these would come no nearer together, than the East comes to the West; Therefore the holy, and unholy must part, and separate, as their ways must part, and when they come to the end of their way, than there must be an everlasting separation, and as far, as heaven is from hell those so separated mansion places. In the second place.  
Secondly, God's people must separate, for He hath as marv●ilously separated them, His gracious Saints, as He did between the Israelites, and Egyptians: Now, how unworthy had it been, and 
Psal. 4. 3.  unbecoming, for the Israelites to have mixed themselves with the Egyptians? I will dwell in them, and walk in them, and I will 
2 Cor. 6.  be their God, and they shall be My people; Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you; and will be a Father unto you, and ye shall be my sons and daughters saith the Lord Almighty. As if the Lord had said, not else; If ye expect I should walk with you, ye must walk as is comely for sons, and daughters, that look to have that sweet and comfortable presence of God with them. If ye walk with the world, and as the world do, that is familiarly, and not having business with them, nor with an intent to do good unto them; If ye will walk with them, I will not walk with you saith the Lord. If ye will not separate from them, I'll separate from you, and woe unto you, when I depart from you. It is, as if a man should be conversing with some nasty polluted Creature, while He is talking with the greatest Prince on earth; or as if a Bridegroom to some great Princess, should be courting of a strumpet before his Lady's face; whence we conclude, That there is as good a warrant for Ministers and people, that know the law of their Relations, to separate from the Nationall Church, as they have to separate from the world, and from Babylon; God will have it so; If Ishmael fall a mocking, out with him, saith the Lord, Gen. 21. 9 12. If they will separate from Me, separate ye from them. God's people will do as their Lord bids them.  
Thirdly, We say that Godly Ministers, and their people cannot be said so much to make a separation from the wicked, as these from them; The wicked will have no communion with godly Ministers or people, unless at the Lords Table, o● at a feast of wine, and strong drink, we mean, where the flesh is feasted, no where else, they abhor all other communions. You must communicate with them in sin, else they will have no Communion with you; The world loves to Converse with whom they love, their own; And should not they, that are chosen out of the world love to do so too? The Godly need not separate from the wicked, these will separate from them; These can endure holy Company no more, than they can endure Holiness, which they have persecuted out of their house, and would persecute it out of the world; And should these be admitted to partake of holy things, who persecute holiness, and will Communicate with you no where else, but at the Lords Table? and if not there, no where, And why so willingly, and cheerfully there? to speak that by the way.  
Holy Bradford gives you, we think, the Reason of that, wherefore your people are so ready to Communicate with you at the Lords Table? only what he spoke of the Mass, we may speak of the Lords Supper (as to that we are speaking off, and contending againg) The Mass will not by't the people, nor make them to blush. Nor will this Sacrament of the body and blood of Christ, but the word preached will do it, if it be heard, and obeyed, it will by't, and make us blush, it will cut like a sword, and burn like fire, it will torment the flesh, therefore the wicked will not come at it, if it be not a toothless preaching; but if it by't they will by't the preacher, at least snarl upon him, showing their teeth, or turning their backs upon the word; but setting their faces to the Lords Table, thither they will hasten, there being nothing (now that the word preached hath not done its work) that can trouble them, or make them ashamed; They may come Devils to it, and go home Devils, for no man finds fault, said that Blessed man; The wicked converse with none but those, that are like themselves; ye shall find them still plaited together like thorns; surely it gives a great lesson to the godly, tells what they should do— but we proceed, And  
Fourthly, Take leave to tell you our persuasion, that if the Ministers shall make no difference here between the precious, and the vile, but deal forth to the one, as to the other at the Lords Table, the godly in Christ Jesus, all the truly godly all over the Nation will be gleaned forth from them, shortly, they shall not have one among them to Communicate with them. For if, as is recorded of John, he would not come unto the Bath where Cerinthus was, that Blasphemer; Can we think that the godly in Christ Jesus truly and indeed such will Communicate among you, who admit as vile, loathsome, and abominable persons as Cerinthus was, for you admit all, if not excommunicated. We will shut up this with a Complaint we have read, or heard off: where is now the zeal of former times? the Communion of Saints? the heating and whetting of one another by mutual exhortations? where is the boldness for the Lord? we have the light of those times much increased, but the heat much abated; their light was burning, ours but shineing at the most, and for the most part; Ignis, qui in illis calidus in nobis lucidus tantum.  
Fifthly, In the fifth place, and to speak that more fully out, which was hinted before in the second Paragraph. They that work righteousness can no more (upon choice) mix with the workers of iniquity, than they can mix with their works. For their Lord, having set apart (marveilously separated, or made wonderful) 
Exod. 33. 16. Psal. 4. 3.  him, that is Godly for Himself, hath given to this separated person a principle of His own, even His own Spirit, to enable him to set apart, that is, to consecrate, dedecate devote or sanctify himself, and his All to God; To live all the days of his life as a sanctified or sequestered person to God, and His service; and from wicked ways and companies. Be ye separate, and touch no unclean 
Math. 5. 48. 1 Pet. 1. 14, 15  thing, 2 Cor. 6. 16. God by His Spirit and Word, hath made them like Himself perfect and Holy in their degree and measure, as He is perfect and Holy above all measure. These people are by way of similitude, likeness, or resemblance, the Image of God being renewed, and stamped upon them, as their God is, therefore they carry themselves Godlike; Godliness being nothing else but a God-likenesse; So that as it is said, There is none like unto the God of Jesurun: 
Deut. 33. 26. 29.  so also is it said in the same place; Who is like unto Thee O people saved by the Lord? There is none like Thee, O Lord God, saith David. It follows, What Nation is like Thy people, even like 
2 Sam. 7. 22, 23.  Israel? And hence it must follow, as Moses saith, speaking of God's people, So shall we be separated, I and Thy people, from all 
Exod. 33. 16, Num. 22. 9  the people that are upon the earth; and, they shall dwell alone, and shall not be reckoned among the Nations. The sum is this, They that are made like God, they cannot, upon choice, familiarly converse with, and delight in the company of the wicked; A separate people, whom the wicked-one shall not touch, must touch no unclean thing.  
Sixthly, In the last place, we would remember, what two persons said in their Contest for the Truth, and against the opposers thereof, and apply it to ourselves; Though, said he, I cannot dispute, yet I can die for the Truth. The other, though, said he, I cannot unfold Popish Arguments, yet I have two main grounds upon which I can stand, and bid defiance to Popery, to the Pope, his Jesuits, and all the Papists in the world, Equivocation, and the Powder-plott: So, though we can do little by way of Argument pro, or con, as they say, yet we have two grounds upon which we stand resolved to bid defiance to Church Communions with those that ground all they do, as to those signeing, and sealing ordinances, or Gospel Administrations upon the Principles of Infant Baptism only; (1) The first ground is, They have no Argument (that ever we could meet with) but from flesh, or fleshly reason to draw us to it, or persuade to a liking of it: Now flesh 
Dr. Owen, Sanits persev: p. 298.  is not only a fool, but folly itself; not to be cured, but killed; nor stirred up, but mortified; as that excellently Learned man saith; And carnal Reason, as it is the great Idol of corrupt hearts, so it is the feircest enemy of God, and His grace.  
2. The true Church is Christ's Bride, or Spouse, your Church is not 
Turatio stulta es non sapis quae Dei sunt, etc. Luth: T: 3. 73.  the Bride of Christ, for would the Ministers of your Church prostitute her to— we will say no more, though if we should speak it-out it would be much the same, which holy Bradford spoke against the Pope, and his Priests in his Letter to the University, and Town of Cambridge; Can the Pope, and his Praelates mean honestly, which make so much of the wife, and so little of the husband? The Church they magnify, but Christ they contemn, if this Church were an honest woman (that is Christ's wife) except they would make much of the Husband Christ, and His Word she would not be made much of them, and admit they know not what, or whom into His Chamber of presence.   

CHAP. VI  
ANd now we think we have the hardest work behind to make a sweet and cordial close with the Truth, and one with the other, and all in Christ; yet why should this be an hard thing, if we can approve ourselves; (we take the boldness to rank ourselves with you, so inferior though we be) lovers of peace, and truth, and Friends to Righteousness, how can we be Adversaries? not to say, enemies unto one another? We would have our Lord Christ call us Friends, and deal tenderly with us, we must then more than show ourselves friends, and accordingly deal one with another; we must deal faithfully. So deal with us, we pray you, as you may see cause; Reproove us, rebuke us, we shall take it as a great favour, as an excellent oil from you, which shall not break the Head, as a fruit of your love chiefly, as the case may be, shown in Rebukes, though yet we think it not comely to return love for love, considering the lownes, and meanness of our persons; yet we should fail in our Duties, and Christian offices we own to each other, if we should not tell you our fear at least, that the Lord our God hath a quarrel with you; give us leave Dear, and Honoured Sirs to tell-out our fear, and what makes us to fear.  

SECT. I.  
WE think Heldegardis her prophecy looks very wistly towards you, as bended against you. The Masters likewise, and Prelates do sleep, despising justice, and laying it aside. A little after, in a certain vision, the Church appeared to her in the shape of a woman complaining, That the Priests had bewrayed her face with dust, and rend her coat, and that they did not shine over the people, neither in Doctrine, neither in example of life; And for these horrible crimes and impieties, she threatneth and prophesieth unto them Gods most heavy wrath, and doleful punishments.  
This prophecy shall be to them that hate the Lord, and the interpretation thereof to His, and our enemies; That ye may not be found in the Number of these, nor be dealt with according to their measures, as these shall be dealt withal, we take the boldness to Commend unto you certain heads of Consideration.  
First, That the day is hastening when your work shall be made manifest, and tried as by fire; Ye should fear at the thoughts of the judgements, which is written, and shall certainly fall upon those, who have polluted His Sanctuary, done violence to the law of His House, That none that were unclean in any thing should enter in there. Ye have suffered persons not separated from their filthiness to eat and drink in His holy place▪ Ye will not bring swine into your Hall, yet you will bring them into your Lords chiefest room, He hath visible upon this earth. Ye may bear rule for a time by these means, the people loving to have it so, To have their Nasty persons and unclean courses daubed, palliated, and covered over with plausible names, and glorious titles; But what 
A●●●ius sub 〈◊〉 ●a●cti p●●fessione peccat. S●v:  will ye, and they do in the end thereof, when He shall be very jealous for His Namesake, and the House of His Glory?  
Secondly, Be pleased to Consider, and show yourselves men, The Lord God of Hosts, beholding the Seas of blood, and rivers of Tears, and hearing the cries, sighs, and groans of all His destitute, poor, and needy ones in the three Nations, and all over the world hath road upon the heavens to the Help of His Church, and in His Excellency on the sky, that is, He hath helped His Church speedily, and shown His state, and magnificence, when He came so to help her, making His Arm bare of flesh, bringing His people hitherto out of their Egypt: made His mighty ones tread upon the waters, pass over mighty floods; leap over walls; skip over mountains; break bows of steel, and bars of Iron; set their feet upon the necks of their Enemies; Bind, destroy them, whose height was like the height of the Cedars, and were as strong, and as well rooted, as the Oaks; yet, destroy their fruit from above, and their root from beneath; and it was done; The Lord gave His servant's Dominion over the mighty, so as His Warriors might say, O my soul, thou hast trodden down strength. And all this in order to an Imperious Reformation anon, which will not leave an hoof behind: and can only answer the desires of the faithful (who cannot be content with an half reformation, no more than with an half Christ) And shall certainly be, even full-up to their desire, so soon as He hath by His Spirit, and Word prepared them for it, who hath said, He will give them an expected end. But now see what all is come to, if the people of God should be at your allowance? They should have a Reformation, which is a very deformation, Beareing only upon the Principles of Infant Baptism. From this Reformation, though ye make the best of it, the Lord deliver us, say all the godly people all over the Land. It may serve your Church well enough: But is as contrary to the Church of Christ, as darkness is to light, hell is to heaven. And to A rest your thoughts here, we will offer this more to your Consideration.  
Thirdly, Be pleased to Consider, That the Lord hath done for His people in these days, as once He did; He gave Egypt for 
Isa. 43. 3.  their Ransom, Ethiopia, and Seba for them; So hath He done now; He hath given men for His Church, and people for her life; may we not conclude of these things in the language of the Prophet, who hath heard such a thing? who hath seen such a thing? Isa. 66. 8. Surely we may say, as Moses to Israel; ▪ Hath God assayed to g●e, 
D●u 4 ●  and take Him a nation by Temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched A●me, and by great terrors according to all that the Lord our God doth for us in England before our eyes; To take a Nation out of the midst of a Nation is our case: A Church out of a Church we ●ad almost said, but there some would be angry. If England, finding (as now it doth) her children struggling in her womb, should go and inquire of the Lord, as Rebecca did, Gen. 25. 22. Why is it thus? The Lord may answer, as He did to her, Two Nations are in thy womb, and two manner of people shall be separated from thee; A Nation fearing God, and a Nation Blaspheming God: a Nation seeking Reformation, and a Nation opposing Reformation, And then.  
Fourthly, Consider in the next place, whether ye have not, and still do mingle these Nations together? an holy Nation, and an unholy together? a Royal people, and a base slavish people, (slaves to their own lusts) whether ye do not mingle these together? (if they will be mingled) at the Lord's Table? between whom the Lord hath marvailously separated; setting a Selah-Hammat●koth, a Rock of divisions betwixt them; But we need not make a Question here; ye have joined these, making them to sodder together, if they, the godly we mean, will take your liberty, and be drawn out to meet at the Lords Table.  
And do not charge us here we pray you, nor let the Reader so do, That we in any of this have charged any of the Presbyterial Churches, no not yours, provided, ye come off clearly from the way, and judgement M● Humph: stands in, as ye would from a quagmire, wherein ye are sinking over head and ears: Presbyterian Churches, we hope, are for the most part of them, faithfully administered and therefore cannot admit of a mixed profane multitude to the Lords Table.  
Fifthly, Be pleased to Consider, and ask yourselves what ye have been doing all these blessed times all along while the Lord wonderful in Counsel, and excellent in work, hath been doing such glorious things in all the people's sight, that are not blinded with light. Certainly the voice of rejoicing and salvation is still, as it hath been, in the Tabernacles of the righteous.  
And they are working together with God in His own strength, (who doth all) to helpe-on the glorious work of the Lord, and carry it on to an expected end: so serving glorious providences, their God instructing, and enabling them so to do: Nor are they discouraged at all, but rather the more animated, and spirited to their work in the power of His might, seeing the contrary workings (which must be looked for in such times) of the Devil, and Satan together with all his cursed Children. He hath great wrath now; (why so angry?) because he knoweth his time is but short. We crave leave to put it to the Question again; What are ye doing now, about the work we call Reformation, to the Midwyfring, or bringing it forth into the world? do ye a sweat at this 
Neh. 3. 20. a Nescit tarda molimina spiritus sanctus. Qui non zelat, non a●a●. We do not love reformation, if we have not zeal for it Satan endures no mediocrity nor will God; you must be wholly and ●●●●ely His▪ or lot at all; your ove must be much, else He will account it no little hatred; Not to love God and work for H●● in the same degree, hea●, and height of love, as we ●ought, is a degree of hat●ed o● Him.  work? do ye build earnestly? as they at Jerusalem's wall, he was fiery hot at his work, flagrante animo, as Junius translateth it; This work will not be done else; As the Lord God hath a zeal at this work, so have all His servants, they work for God now, as the Devil and his servants work against Him. The Devil knows he hath but a little time, he will do as much work, as possibly he can, and he will do it earnestly, and presently, he will not delay a Minute's time, he sees all will scape out of his hands else; see what present work he makes by the Ranters hands, and Quakers hands, and by the hands of the corrupt Ministry in the Land, that filth, garbage, and common sink all over the earth: see what work he makes by them, in their Churches and Chappells; And among the rest see what work he hath made by two at the least, and indeed by all the carnal Ministry over the Nation. Verily, Dear, and Honoured Sirs, ye must work, as earnestly for the Lord, and Christ, as the Devil doth now with all his fellow-helpers in this iniquity do work against Him.  
Sixthly, In the next place be pleased to Consider, what ye have been praying for all these times? ye love Jerusalem, as ye have mourned for her; ye seek for peace, and prosperity hearty, your peace here, and hereafter being involved therein; ye are fellow-Commoners with her; joynt-adventurers in the same Ship, on the same bottom, consider again, and again what ye have been praying for all these tempest●ous times? when this Ship hath been in so much danger; sometimes covered over with waves, tossed with Tempests, and not comforted; What? were ye sleeping all that time, or were ye praying? We will take the boldness to answer for you here, so be ye will make full proof, that ye are the Lords Remembrancers, and then you can never hold your peace, day nor night; ye have enquired after the Accomplishment of those glorious things the Lord hath caused to be prophesied off, and His people to pray for grounding themselves upon His promise, and His Oath; The calling of the Jews; The utter downfall 
Dr. G: return of prayers. Pag. 13.  of all God's Enemies; The flourishing of the Gospel; The full parity, and liberty of God's Ordinances; The particular flourishing, and good of the Society, and place ye livein; all they whose hearts are right, have, and do treasure-up many such prayers, as these, and sow much of such precious seed, which they must be content to have the Church (it may be) in after ages to reap; We would add to these Holy, and Learned Man's words, those we read some leaves after, pag. 43. That which was the Spirit of supplication in a man, when he prayed, Rests upon him, as the Spirit of obedience in his course; so as that Dependence he hath upon God for the mercy he seeks for, is a special motive, & means to keep him fearful of offending, and diligent in Duty to look to his paths, to walk, and behave himself, as becomes a suitor, as well as to come and pray, as a suitor.  
To apply these momentous and weighty words to our purpose. Ye pray for the calling of the Jews. Then must ye pray for the removing of that, which hath let●ed hitherto, and will let till it be remooved. Surely the earth must be shaken first, all those Crowns shattered to pieces, that will not be laid down at the feet of Christ; The Heavens must be shaken too, else we are much mistaken, all false Religions in the world, how specious soever in man's eye; God's house must be swept too, and His floor purged, from, you should know what, because these out-sweeping, which must be, are your own do; Then, Is your mind intent upon all this? as your mind is, such your Prayers are, as to that matter. Ye pray for the downfall of Anti-christ; Take heed, ye do not in whole, or in part, hold that-up, you profess to pray down. Ye pray for the flourishing of the Gospel, and that your labours therein in special may be taking and prevailing with your people, that thereby life, and immortality may be brought to light unto their souls. Ye must not now practise cross to your prayers, ye must not obstruct your own way to the blessing ye seek for: ye must not then give that to Baptism, which the Lord Himself gives to the preaching of His Word. So much hath been spoken to this before, that we will add little to it now, only this; Your Leaarned Brother fears not to tell us, we own our Religion to Infant Baptism. Truly we own it, and give unto it as much honour, we think; as he doth, or aught to do, being an Ordinance of Christ, and to be administered according to due order, as He hath prescribed in His word (which is we conceive to give due honour to it; yet we fear to say, we own our Religion to it;) no more than we own our lives to that Master, who hath given us to wear his badge, or livery, we own him all the service that is due from a Creature to a Creature, but we own our lives to God, our best service, and all: so we own not, as we conceive, our Religion to Infant Baptism; but to the glorious work of the Spirit, together with the Ministry of the word; thereby, as an Instrument in the Spirits hand, He Rivi●●s Christian Religion into the body of a Nation, and into the hearts of His people, grown up to the years of understanding;▪ Let the Covenant be opened first, the abundant riches of grace therein, through Jesus Christ; whereunto we own ourselves, and all, and the seals will follow of course; We take leave to tell our persuasion: A godly Minister looseth more by giving so much to Infant Baptism, than he will gain by his praying for the success of the Gospel, his God hath entrusted him with.  
Again, ye pray for the full 〈◊〉, and liberty of God's Ordinances, do ye not? Take heed ye do not 〈◊〉 ●ut the sinew of this your prayer, and quite weaken it, by granting a liberty, free Amission to all, whilst you set parity aside, as a neglected thing, though it be the main, even the all of the Duty. Remember ye should still, the one is to be as full as the other, full liberty, and as full purity. A liberty without purity will certainly bring us into straightness of place (which we English anguish) 
Rom. 2. 9  such as we cannot tell what to doe-in to get one minutes time of ease. If ye will give liberty, see it be stinted, and bounded within the bounds, and limits, which God hath set us; To keep within the compass of God's Commands is the best liberty of all; Then shall I have liberty; when? when I keep all thy Commandments. If we 
Psal. 119. 45.  would have liberty out of God, and beyond His bounds, our liberty will prove our misery, our undoing, and utter destruction. Look ye to it, as ye look God should look after you, and your prayers, That ye carve not forth so liberally in your Lords matters, granting to your people a full liberty without regard had at all to full purity— But having said so much against your full liberty, and all those impurities, which cleave as fast to that liberty, as ever any did to their Idol, we will say no more here, only, as ye go on praying, ye will go on sinning, and provokeing your Lord to His face in His own House, if ye do not look better to His Administrations there, than hitherto ye have done.  
Seventhly, Be pleased to Consider, That the Body, whereof our glorious Lord is the Head, and the Saviour; is as like Him, as likeness can be, a very comely, and a glorious Body; and however little glory, or comeliness may appear from without, and none at all in the world's eye, yet is she all glorious within (partakeing of her Lords own glory, though not in the same degree) and every one of this Mother's genuine Children are made Princes in all lands; where any one of them is, there is a Prince how poor, and mean soever the outside be; for whatever the Lord-Christ is by Nature; he and she are by Grace: Consider, we pray you, this thing, than we know what will follow upon this Consideration, so be, ye be much, if not wholly in it; That the fire will consume all that is glorious in the world; yet a very little while, and there will be no excellency but the excellency of Christ, and His Church, and Children; we are bold to press you unto this Consideration again, because ye, and we know what must needs follow thereupon.  
First, Ye will give the Lord Christ the pre-eminence in your assemblies, and at His Table specially, ye will set His dear Children, Beloved Friends, and faithful servants next unto Him: And by no means will ye suffer that which may offend, or grieve them: And ye will stave off those nasty filthy Creatures, two footed Dogs, and swine from coming near unto them, till they have bethought themselves what they are, and of their uncleanness; And  
Secondly, As ye know, The first thing, the Spirit of grace doth within doors is to set God and Christ in His own place, the heart; so that person, that is acted by that Spirit will show forth or proclaim God's Justice in the world, and Christ His Righteousness in His Church, which is to set Him in His place, a King, and a Prophet, a Prince, and a Saviour, and persuade an hearty obedience, and subjection to Him, to be directed by Him; for if a man be subject to Christ's Kingly Office, His Prophetical office shall guide him, and cause him not to err, in that he speaks from God, or to God, or in what he is to do for God, and His People.    

CHAP. VII.  
WE would give you two or three Scriptures to muse upon; draw two, or three things from them, and then draw to a close of all. The first Scripture, Isa. 52. 1. From henceforth there shall no more come into them the uncircumcised, and the unclean; The like promise ye have, Joel 3. 17. So shall ye know that I am the Lord your God, dwelling in Zion, my holy Mountain; Then shall Jerusalem be holy, and there shall no Stranger pass through her to defile her. No stranger? to open that notion, as we read 
Mr. Ca●yl Job 15. p. 89.  it opened unto us; No stranger, that is, no child of Bolial, no wicked person, shall pass through her, to defile, and pollute her: But strangers may pass through her to be visited, and relieved by her. The other Scriptures, Mal. 3. 16. Then they that feared the▪ Lord spoke often one to another: Acts 2. 42, 43." They continued steadfastly in the Apostles Doctrine, and Fellowship: And all that believed. 1 John 1. 3. Truly our fellowship is with the Father, and with His Son Jesus Christ, Rev: 21. 27. & 22. 15. There shall in no wise enter into it any thing that defileth, nor whatsoever worketh an Abomination; for without are Dogs, and sorcerers, and whoremongers, and Murderers, and Idolaters, And who so loveth, and maketh a lie. From the premised Scriptures we would Conclude. First;  

SECT. I.  
First, THat it is one of the highest privileges promised to the Church, that a time shall come, when the wicked shall not come unto her; Awake, awake, Put on thy strength O Zion, put on thy beautiful garments, O Jerusalem, the Holy City. Wherefore must Jerusalem the Holy City awake thus, and be ready in her dress, in her beautiful garments? why? there is good news for her, from henceforth, there shall no more come into thee, the uncircumcised, and unclean. As if He had said, In times of Zions defection, or opposition, when there was no due Reformation of worship, nor order among worshippers, than the uncircumcised, and unclean came, and stood, yea even dwelled with thee, as thy own Children; but oh Jerusalem! A Time shall come, when the uncircumcised and the unclean shall not so much, as come into thee, they shall be rejected, and cast out for ever; Profane ones shall find no place at last in Zion here below; and Hypocrites shall never come into the Zion, which is above. Some Hypocrites will come into the Church, when she is most refined, there is no keeping of them out, till they discover themselves, and so are cast out, or Apostatise, and so go out of themselves: possibly the Church Militant may be so purged, and reform at last, that as there shall be no profane in her, so but a few Hypocrites. But into the Church Triumphant, we are sure, the closest Hypocrite shall not Enter: God will wash off all the varnish, and paint, which they have put upon the face of their profession, with Rivers of Brimstone, and will give them then, the cup of His fierce wrath to drink unto Eternity. We have been the larger upon this Scripture, because we find it so fully enlarged to our hands, and it was so good, and so full to our purpose, that we could part with none of it.  
Secondly, Seeing this is the promise of God, and what He hath spoken with His mouth, He will fulfil with His hands, He will find faithful men, who shall be His hands in all the people's sight, for this separating, this reformeing work, this making a difference; They shall layout themselves to the utmost of those abilities, their great Lord shall give unto them, That the Saints may enjoy unmixed Communions here below, and live together as if there were not another among them; we say, they shall endeavour this matter full-up to the promise, That the wicked, or Belial (in the original) he or she, that will not bear the yoke of God, shall no more pass through thee; much less stay and lodge in 
Nahum 1. 15.  thee; that is the promise; no man shall be yoked with you, but 
See the exposition Job 19 386.  he that bears the yoke of Christ. This will be the day of Zions glorious liberty, when all (within her liberties) bear the yoke of Christ, and none shall be unequally yoked; This is the glory of the Saints below, and this shall be perfect in the state above, but all the faithful in the land breath, and endeavour after this; and the more earnestly, because this is promised, and they think the set time is hastening, when it shall be performed; for they cannot doubt, but that there shall be as great a portion of the Spirit of holiness, and of unity, and as eminently poured out upon the Saints in these latter ages of the world, as there was upon the first Gospel's Church, Act. 2. 1. They were altogether in one place with one accord, as if they had all but one soul; and they continued in the Apostles Doctrine, so in fellowship one with another. And  
Thirdly, That all the Godly, truly and indeed such all over the land, Ministers and people must make a difference, a separation according to the Command of God, and the practice of the primitive times all along upward to this day, as to the point of Church Communion and fellowship one with another; for as sure as they are sanctified ones, they are separated ones, dedicated to God for the promoteing His glory, and carrying on the interest of Christ in their own, and in the hearts of others; Man is a sociable Creature 
* Man would rather endure the greatest misery together with his friends, than enjoy the greatest happiness by himself alon●. Dion. third Orat. , he loves not to be alone, unless he be in meditation; and he is not less sociable, because he is more holy; but he is more choice of his Company, As every good man is, and aught to be, a man's Companion being (as was said) a Counterpane of himself, he cannot now converse among the wicked, upon choice and with delight, (unless he could convey good unto them) more than he could delight to be with those possessed men among the Tombs, Mark. 5. 3. It is with the Saints now, as it was with the primitive Church, they associated themselves in those days, so they must now; They continued in fellowship one with another, as well as in the Apostles Doctrine; so they must do now: They were all of one mind, and therefore fit to make one body; so are they now, as to the main, and principal things required of them, walking together in Church Communions, and Gospel's fellowship; The Communion, and fellowship of the Saints is the lower heaven of the Saints, as saith that worthy man; Therefore they can no more converse 
Upon Job 16. 54.  among the wicked upon choice, than David could choose to live in Mesech, and dwell in the Tents of Kedar; A savage and wild people, without the verge of the visible Church; such company is like the torment once invented, of chaineing a▪ live-man, and a deadman together; The Godly in Christ Jesus count it a great evil to be joined with unsavoury dead wretches at any time, or place (much more will they avoid it where they can at the Lords Table, (the only place the wicked will join with them in) David prays, Gather not my soul with sinners, Psal. 26. 9 If we would not have our souls gathered with sinners hereafter, for the present we must take heed of joining with them. A good Gentlewoman, (as we have heard) being much troubled in Conscience, and ready to go out of the world, prayed thus; O Lord, let me not go to the place, where the wicked are, for Lord, thou knowest I never loved their Company here. And this ye may have read also; Look with what Company we delight our selves-in here below, with them, we shall be, and converse for ever, either in the highest heavens, or in the lowermost hell.  
We would add this more, to confirm us in this Truth, That the righteous can no more, upon choice, be with the wicked, than sheep and lambs can be with grievous Wolves, and Tigers; look, as of what nature the Appetite is, of the like nature must be the food. Carrion, or such like filth will serve the Raven, not the Dove; earthly food will satisfy a natural appetite, and heavenly food will satisfy the heavenly appetite, that, and no other; so look of what nature the man is, the like shall his Companion be, if he may be at his own choice, with whom he will have communion, specially at the Lord's Table. The meaning is, Saints desire to feed with Saints, and they will feed with them at the Lords Table, else they will not come at it; They are as choice of their company, as they are of their meat, in all places, but specially at that place; They desire to have Communion only with Saints, and that the precious may be separated from the vile, that their feeding may not be with grievous wolves, but with the harmless innocent and peaceable lambs of Christ; for if Christ is the Centre, and resting place of all the affections of the Saints, as most certainly He is, then must the Saints abound in love one towards another, in, and for Christ, which they cannot evidence any other way, but by often meeting one with another, and speaking one to another, and working one for another, what possibly they can. We will put a close to this in Blessed Sibs his words. Next to the meditation of Christ, and the Excellencies that are in Him, I know no way more effectual, than is holy Communion with those, that are led with the Spirit of Christ, when we see the sweet fruit of it in others It hath been a means sanctified to do a great deal of good to many, and those that delight not in it, never knew what the likeness of Christ meant; for those that desire to be like Christ, they love the shineing of Christ in any. They are a careless people to whom all companies are alike: But they that walk circumspectly, looking round about, making it their only care how to please God, these will make choice of those, that find some work of grace on their hearts by the Spirit of God; if not, they may well doubt of their Condition, and that there is no work of grace wrought at all, for grace will make us love the like; As you see creatures of the same kind love to company with one another, Doves with Doves, and lambs with lambs, so it must be with the children of God, or else we do not know what the communion of Saints means. In the last place, and in prosecution of that was last said,  
Fourthly, We Conclude, That the Saints loving, and delighting in their Communion together are fruitful, and useful to one another, while they are together; and therefore do speak often one to the other; Thereby to stirre-up one another's pure minds. And this is a Duty so cleared in the book of God, to be according to the mind and word of God, to keep off from the wicked, who will keep far off from God; And oppose the means whereby they may be brought nearer unto Him; It is so agreeable to the Divine Nature, and as we heard, the new creature, to converse with their like, and so to walk together in Gospel's Order, that truly we cannot conceive what can be reasonably said against ●t by any reasonable man, specially by Ministers of Christ. Nay we are assured nothing can be reasonably said against it; True it is Ministers in name such, and godly by profession, do oppose this Assembling together of Saints, but they are ashamed, no doubt, to show so little reason, as to reason against it; For to gain Instruction from lower matters; Can we think, That the matters, or concernments of a parish are so considerable, That the chief men, or Masters there with the rest, must meet sometime▪ to confer about them for the better disposing of them, according to decency, and right order? Can we think then, and think like men, that the matters of Christ, the concernments of His glory in our salvation, will not require the like care and so Command the people of God, Saints by calling, to meet often, and confer about those high, and sacred matters, so nearly relateing to the welfare of that Body, whereof the Lord Christ is the Saviour, that these may be administered according to the mind of Christ, and rule of His word, praescibed by Himself, to be observed in His house by His Stewards there? If they will make full proof, that such they be by fidelity as well as in Name, and by Office. Well, we are confident our Lord and Master makes us so, (whose manner was to speak alone, and apart with His Disciples) so do all those, that have gone forth by the footsteps of the flock, following His steps; That all those Ministers who oppose this Assembling of the Saints together, there to speak often one to another for the ends aforesaid, are selfwilled men, self-will is their reason; so there is no argueing with them, who have nothing to oppose against this Gospel's fellowship, but their will, or carnal Reason; only we would commend them to the Prayers of the Saints; And for thyself, Reader, if thou canst skill only in thy Mother tongue, we would Commend to thy meditation, that plain English thou readest, Eph. 4. 16. From whom the whole body, etc. and if thou canst skill in the Latin, Then we hearty commend to thee, Learned calvin's three doctrines therefrom, and Beza's observations thereupon, in his notes common with us, and in his larger Annotations too large to be inserted in this place.   

SECT. II.  
ANd so we make bold to give in our Jealousy, which may pass for better Reason, than any self-will can give; why Ministers, reputed Godly, plead for a lose way of receiving all sorts of persons to Communion at the Lords-Table, and by promiscuous admissions, prostitute the Ordinances of Christ to every Comer, opposeing in the mean while what they can (as they must needs do, allowing such do) the Communion of Saints here below, and fellowship one with another.  
First, Is it not because they would not displease the people? least thereby they should open the people's mouths against them, and shut their purses? As certainly it would be so, for two footed swine, and dogs, who return to their folly as those four footed ones to their vomit and mire, cannot endure to be called such, and dealt with as such in point of Church Communion. Indeed, as worthy Mr Manton saith; this pleading for a lose way of receiving 
Epist: before Mr. Sanders Book.  all sorts of persons to holy things, Looketh as exactly calculated for a worldly interest. We charge you not so as he doth not; but we would charge you in the name of the Lord, ye would examine yourselves, whether it be not so? And this we dare say to help you-on in your trial, That as long as a man's heart is overloving, and over-delighting in any thing but God, he shall do little for God, perhaps much against Him: For be he a man of great 
Part. 2. 359  illumination, raised gifts (as worthy Mr Burgess saith) and parts, whereby he is admired in the world, yet hath not a crucified, and mortified heart; he cannot but pray, preach, and discourse of those things, which though not above his understanding, yet above his heart, and affections; And then little can he, or will he do for God in his own private house, or in the house 
I have had much to do with my proud swelling mi●d, my stiff neck, and stubborn heart. Hier.  of His God. Therefore we would advise others, as we do ourselves in Luther's words, If they would overcome a world of enemies without, they must begin with▪ their master-lust within, and when that Goliath is subdued, the Army is routed, and they will fly; This I know saith Luther by certain experiences, That I have more cause to fear what is within me, than what is without; and I have hit the nail on the head, when I say venture in omni 
Vbi non viden● quaes●um rident Christum; ubi datur u● edant add●ci possunt ut credant. To●no. upon Hos: 10. 11. Avari●â est plerumque haeresinem comes sums, etc. Ames. in poe:  religione potentissimum Idolum, the belly sways most in every religion; though where that is served, Christ is destroyed, and they who make their belly their God, makes the Lord Christ but an Idol. And this be spoken to bid you beware of the world, if with full purpose of heart ye would work for the Lord, or have a thought of joining with God's people, or of their joining with you, ye will break the staff of beauty, and bands quickly, and away ye will go as Demas did, having embraced the present world.  
Secondly, Is it not because ye do not stand in God's Counsel, ye do not ask at His mouth? Therefore your Judgement is so mistaken in the matters, which do concern the glory of His house, and manner of His people in all times, specially those, which were, as ours have been, yea are fierce, and perilous, reforming times. A godly man looks fixedly up to His God, and then down to His Word; he will go as far towards peace with all men, as his light will guide him, and take Holiness with him; he dare not step one step in the dark, for than he certainly falls into sin; more cannot be desired, and less ye cannot do, if you do your Duty in great matters, and in small: look to have a word for what you do, so shall you do things decently and in order; else all will be out of order, as now they are.   

SECT. III.  
BUt this making a difference, and separating between the precious, and the vile, is the stone of stumbling, and gives great offence. It doth so, and so it ever did, and so it will, and it must so do; To take away this offence we say, first.  
First, Holy Paul speaks fully to this, we think, do I now persuade men, or God? that is, do I endeavour to persuade with you in the things of men, or in the things of God, and the Lord Jesus Christ? do I plead His cause, or mine own? or do I seek to please men? would I endear myself to you, or Him to you, and His matters, of so near concernment to your precious souls? This I know, and would have you to know, If I yet pleased men, I should not be the servant of Christ, Gal. 1. 10. It is not possible in these matters, but ye must offend God and His little ones, or ye must offend men, who cannot possibly be pleased; But where, and when God is highly offended, which of these will ye offend? when ye can no more please both, than yecan serve two Masters; you can remember who said it, The Lord God is a glorious Friend, and as dreadful an enemy; Therefore He had rather offend the whole world, than Him; for what can the world do to please, or quiet the Creature, when God is displeased? or to disquiet, displease, or discompose him, when God is pleased with him? when He giveth quietness, who then can cause 
Job 34. 29.  trouble? and when He hideth His face (so we may understand it) who then can behold him? Who can endure the hideing of God's face? we may safely understand it too; If God hid the face of a man, that is, condemn him, pass sentence of death upon him; (of which hideing, or covering the face was a symbol) 
Esth: 7. 8.  who can behold Him? who can see His face, have communion 
Mark. 14. 65.  with Him, whom God hath put from Him, having separated him to destruction? It is not then to be regarded, what offends men, but what offends God. Fear we God, and desire we of Him, That He would strengthen us with All might, according to His glorious power, to walk worthy of Him unto all wellpleasing, being fruitful in every good work, and increasing in the knowledge of God: Ye will need all Might to enable to all pleasing, and to fence you against the fear of men, when ye are upon this separating work. So true is that of the wise man, The fear of 
Prov. 29. 25.  a man bringeth a snare; but who so putteth his trust in the Lord shall be safe, or set on high.  
Secondly, Observe what God Commands, and buckle-up to the obedience of it, and know, ye have warrant sufficient for this, Have not I commanded you? Come out from among them, and be 
2 Cor. 6. 17.  ye separate, and touch not the unclean thing, and I will receive you.  
Ye say this is not meant of separating from a Church; we say so too; And that no such profession of separation is required from this, or that, or any Church, but only a separation from the world, especially at the Lord's Table The Church is that; from which the rent is; Heresy divides from the head; Schism from the body; Apostasy from both. Schism is a renting from Churches, and from Saints. Separation commanded by God, and practised by good men is only from the world, and that which is of the world, that they may Cement, and sodder together, being united to Christ their Head, and by charity one to another: so this separation is not for want of Charity, but in all love, and humility together, which makes them go stooping one towards another, that they may advance one th' other Heaven-ward. The Godly cannot join with the world in their worship, for than they must join with them in their sin; so they are not so much drawn from the world, as driven from the world, su●ati non fugitivi. The blame of Schism, saith Voetius, must not be upon those, who forsake those, that have forsaken Christ, and His Truth; Therefore as not the punishment, but the Cause makes the Martyr: so non decessio, sed causa facit schismaticum, not the departing, but the c●use makes the schismatic; he or she, one, or more, that is a true separatist can say, calling God to record upon their souls, That love to God, To their own, and others souls is the cause of their separation, not want of love to their Neighbour, which may remind you of what that Excellent Italian Divine Zanchi said, separating from the Church of Rome; I now, seventy years old, testify together with my whole family, to the Church of Christ to all Eternity, That I separated from Rome with no other intent, but to turn again to Communion with her, so soon as she is turned to the Lord, and is become as that Church was, whose praise is in the Gospel, Beloved of God, called to be His Saints, Rom. 1. 7. So they that are followers of God, as Dear Children, can say, from whom soever they separate now, to them they will gladly return anon, when they shall be turned to the Lord, which they prayfor without ceasing.  
Thirdly, In the last place, This fellowship of the Saints one with another at their private meetings▪ hath a very ill resentment with Godly Ministers, and God's people also; so we have heard, and so indeed we find it to be; And it should be, surely is of a sad resentment to all the Godly in Christ Jesus all over the Nation; That the practice of Christ with His Disciples conversing with them alone, and apart; And the practice of all true Disciples in all ages to this very day, should be spoken against now, discountenanced, and quite out of use; For Saints not to converse Saints, not to hold Communion together; it is to do most unbecomeing Saints it is indeed to unsaint themselves, it is to make them look not like themselves, so as any one can say, There is a Saint.  
The wicked will assemble together, and by their will, will not have a good man amongst them which tells us what the truly godly Ministers, and people have done, and still do, and must so do, if they w●ll approve themselves godly, meet often together, that they may speak one to another; for each others good for their Edification; And truly, we cannot Imagine, how any Godly Minister can do less, but encourage it, that they should standout against it, is a wonder; How else shall they know the state of their people? how shall they understand, how they have profitted? how fit Guests they are for the Lords Table? but of that before.  
Surely they must be dealt with alone, and apart in these matters; A Minister shall, as we are persuaded, find no more ready a way to discern between the vile, and precious, than by appointing a private meeting place, where they may confer one with another; The Godly shall find the wicked will not come at them, They hate such meetings as they do the light, but what the wicked hate, the Godly love. The wicked will not endure to be tried, being all dross, and continuing such, must be thrust away; And near, and close trials of sincerity, as that Excellent man saith, 
D●. Owen. p. 195.  drive Hypocrites into Apostasy; But surely this course must be taken, Ministers must call their people together, they must meet with them often in private, else how shall they know who are fit guests for the Lords Table? There, there will be, as hitherto hath been, profane mixtures, and hateful do there.  
We conceive nothing can be reasonably objected against this, only this is said, and much struck at, much the same the Princes had to say against Daniel, 6. 5. These private meetings are in order to an higher matter, drawing towards a more close walking with God, and entering into Covenant in the strength of God so to do.  
Very true, and he that opens against this, sets his mouth against heaven; how can a people maintain their fellowship with the Father, and the Son, and not hold fellowship one with another? and how can they walk together as Friends, and not in Gospel's order, and by Church rule? And then why not engage in the strength of God, and enter into Covenant, as to this thing, to walk humbly with their God, as under His eye, and before Him, as becometh the Gospel, and all true Gospelers? Worthy Mr Palmer hath spoke much in a little to this in the beginning of his book, which we would commend unto the Christian Reader: And here we will tell our persuasion before we conclude▪ That sigh the Holy Scripture calls the Church of God, and Church Communion, Heaven; It is not only a Company we shall live 
Isa. 65 17. ●6. 22.  withal in heaven hereafter, But it is heaven now; And they who do not bend towards, and breath after this Communion of Saints; 
Revel: pass●●.  are but base, and unworthy persons; The Lord God brands them, and so may His people, as He doth those we read off These 
1 Chron. 4 23.  were potters, and those that dwelled among Plants, and hedges: there they dwelled with the King for his work; these were some base sort of the Jews, who, when liberty was proclaimed for their return to Jerusalem, where they might enjoy God in His true worship, chose rather for filthy Lucre sake, and other fleshly advantages to stay in Babylon, and to serve among the pots. The application is easy; We will only offer to their thoughts, who are so basely disposed, that fearful threatening,▪ And it shall be, 
Zach. 1▪ ●7.  that whosoever will not come-up of all the families of the earth unto Jerusalem, to worship the King the Lord of Hosts, even upon them shall be no rain; no Blessing. This must be meant, as might be cleared fully, from the 20th verse; The glorious state, and condition of the Church in the time of the Gospel, walking together in Church Communion. And therefore the Lord God takes it very ill, at the hands of those, to whom He hath proclaimed a Blessed liberty; Yet they preferring their ease, and profits before it, will not come-up (for it is up the Hill) to join with His people therein; Therefore He threatens them, as we heard, They shall have no Blessing.    

CHAP. VIII.  
IN the shutting-up of all, we crave leave, first to address ourselves to yourself, and brethren of the same persuasion with you. Secondly, Then to those of our own rank ●● Church Communion one with another. In the third place, we will set down four savoury Speeches, spoken, as we conceive, in answer to this very plea against separation here pleaded for.  
But before we can have the least hope, that our Counsel should take, we must take off as we can, another Reproach we stand aspersed with, which is this; That we have made mention of three men (of a contrary mind and judgement to us) with honour little enough to their persons, and contempt more than enough to their books; But not answered any one of their Arguments, no not one; To this we reply.  
First, That we cannot make honourable mention of them, who have, to our seeming, ●●st such dishonours upon our dear Lord and Saviour, His Holy things, and people of His Holiness, speaking all along in their Pamphlets most contrary to Scripture, to Reason▪ and to the judgement of all the Orthodox Ministers, and people, that ever were or now are in the world; As if the destruction from God was no terror to them, and by reason of His Highness they could endure to be an occasion of drawing down that Curse upon us, whereof we read, Levit. 7. 20. More dreadful ●ow under the Gospel than that was under the Law, because Gospel's Curses are most dreadful; The soul that eateth of the sacrifice 
Levit. 7. 20.  of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. We cannot speak, (because we cannot think, honourably of those men, that have spoken so as they have done, pleading for the Admission of those to the Lords Table, who have all their uncleanness upon them. And yet we have not to our knowledge vilified their persons, or spoken reproachfully of them, much less judged them as to their present state and being in Christ; they may be for aught we know, truly Conscientious, and men fearing God, and so, that they have done, hath proceeded from ignorance and mistake: only this seems strange unto us; that whereas all three have been told their error, and little less than brayed for it, yet they should persist to bring▪ in that abomination into God's house, which causeth Desolation. We cannot think or speak honourably of them for so doing. And have so erred, though not in their hearts. And yet that saying may command all due consideration; An erroneous head, and a Godly heart will not meet. Corruption in judgement being like poison in the spring. But yet this Consideration should be for a lamention, That the envious-one called the Devil and Satan, hath so mightily prevailed in these days, as to make Ministers themselves not a few, studiously active in the mischeiving, yea ruining their own people's souls. But  
Secondly; As to our not Answering any one of their Arguments we say, That had we as many spare hours as there are spare books in the world; and as well able for such a service, if it may be called so, as they are who are best able, yet we had not meddled with their Arguments; and these are our Reasons; for  
First, Why should we actum agere do that we find so clearly and fully, so learnedly and holily done to our hands; so Mr His: is answered is he not? And Mr Prynn's twelve Arguments, if we may call them Arguments, for Free Admission of all to the Sacrament, It being one of the most effectual principal means for real Conversion; are Answered with twenty set against them by learned Gillespy of plessed Memory, which will be replied unto and reanswered, when blessed  is by any of them who are of Hardings old▪ Taking way and judgement, the great Road of the world. And for John Timsons Arguments (who knows how many?) we will single but one out of the throng, whereby we may make judgement of the rest▪ and of the Answers thereunto; Unregerate persons, saith he, have an hand to take, and a mouth to eat, therefore a right to receive. This Argument, saith worthy Mr Collings, will prove a Monkey's right to it also; I had thought the taking, eating and drinking must be spiritual by faith; he asketh how we will prove it? And in a bold confidence, that this cannot be proved, he hath argued the Case afresh this last year, against two of his good Masters. And now we have Cause to believe, he will be answered with silence, these worthy men Mr His: Sanders, and M John Collings having, as we conceive, a command from their God, Answer him not; his error, which some may call folly will not, by that means, depart from him. They will commend him to God, and Word of His Grace, which is able to do that which all the ablest men in the world are not able to do, make his folly departed from him. In the next place because;  
Secondlly, To make Answer was no part of our undertaking, but to give-in our persuasion in some matters before specified in their proper place to a neighbour Minister calling us to an account about them; and in special about free Admission of all to all Church Communions. This we have done according to our Measure, loosening the foundation upon which their whole building stands, and taking away that rotten pillar, which upholds it which is this; That being baptised into a Church, they are all holy every one, and eo nomine, all have a right to all Church Communions, unless they be children in years, fools or mad men. This is the very substratum or underbearer, upon which their building stands, And whereby a great multitude which no man can number, being as the sand of the Sea, are built up as high as Heaven, and, having no other stay to lean to must be cast down to the lowe● most Hell: To loosen this sandy foundation, and to throw down this rotten building, or daubed wall, before the great hailstones fall, and a stormy wind rends it, was a great part of our undertaking; that we might cast a flood, if possible, and utterly drown the fool's paradise, or lay our batteriers to his Castle he hath (by your good help, the Masterbuilder) built in the Air; his strong Confidence, we mean, that being borne and baptised in a Church, he is a privileged man to abide in God's Tabernacle here below, and to dwell in His Holy Hill for ever and ever above in the highest Heaven Had we the Confidence of one man, we would speak as he doth; for shame therefore disclaim this absurd irreligious paradox' for which there is not the least shadow of Scripture or solid reason. A glorious Saint put a short Question, and a shorter Answer thereunto, we will set it down, and so an end of this matter; What brings men to hell in the Church? false Confidence, saith he, They bear themselves up as high as heaven, because they were borne and baptised in a Church; they must be thrown-down as low as Hell, If they have no other leane-to, to bear them up. Having with sorrows. We will commend to your Reading, as we said, 
Per ●otam di●● onem quàm lo●è pateat Ecclesie singulls ● 〈◊〉 Christi & Ecclesiae prospi●ite, pro sa●ul●ate veifrâ veni e●es adjuvando, dormientes excitand●; nihil cogitantes & ignorantes accersendo Jun●n locū●.  and best observation, and the Lord set it home unto you* Isa. 62. 10. as our English, 12, as Junius divides the Chapter, with his notes upon it; and so we commend you to God, and the work of His Grace with you.  
To yourself Sir, who were the occasion of all, so this we would speak as Hierom to Augustine; Si Culpa est respondisse, quaso ut patienter audias, multò major est provocasse; sed facessant istiusmodi querimoniae, sit inter nos pura Germanitas, & deinceps non questionum, sed charitatis ad nos scripta mittamus. But than you must come clear off from that horrid opinion so often mentioned, That the Receiving the Lords Supper etc.  
§ 6 Secondly, Now to ourselves, and those of the same rank with us, endeavouring after the same thing, purity of Doctrine, of Discipline, and life.  
First, Let us not trouble ourselves with controverted points; True it is, in some Cases, Expositorum diversitas excitat attentionem, Diversity of opinions, make the hearer more attended. But this is never where the Text is plain; or if he be more attended he will be more unresolved. It is as true also, That Truth gets advantage by a necessary conflict of arguments, but this is among the Learned in the Schools; and when the Case admits of some doubts; seldom or never among those of our rank; And where the Case is clear and resolved. Disputes among such, and in such cases, the more amuzes them, putting them into Doubts, where they should make none; None at all; None at all, as we conceive and have proved, whether all are to be admitted to the Lords Table? Whether Christmas-day, as we call it, with the like, of the same stamp, or institution, is to be kept holy? And being resolved at that point, as you are, in the Negative, then, whether a Minister of Christ ought not contend with the observers of that heathen-Feast; as Nehemiah did with the Nobles profaning the Sabbath day, at least by conniving at those, who did. 13. 17. we take it, that such cleared Truths as these and those relating to forms of prayer, are not to be put to question, or if they be, we are not, as we conceive, to be careful to answer in these matters; we are not to deliberate upon them. They that will put these things to question, may fear to be delivered-up into a mind void of judgement. And they that are resolved in these points, and would resolve the gainsayers; Let them look into their 〈◊〉. For what hope have they, of our rank, to prevail with those, who have withstood the Resolves from God's word by the mouth of God's faithful Ministers? They that contend for these matters, are not weak ones, but vain and superstitious persons, built-up high in their fleshly confidences, so as your words can move with them, no more, than can a blast of wind move a tower of brass, or the waves a rock. In a word; Let not us dispute Gods right, but give it Him; nor the laws of His house, but give our observation unto them; nor the way of His people, but walk we therein, and with so right a foot in desire and endeavour, that we may put a beauty upon the way, and so adorn it, that we may draw others to it, to walk together with us as Friends in it, having concluded within themselves, making observation by our walk; This is the way of Holiness; for see how Holily they walk, who are walkers in it; Only take this with it more, suspect that at the least, to be a cursed liberty the worldly Church contends for; and reckon upon that to be the Holy way, they would stand up against, contradicting and blaspheming.  
In the second place. Let us pray God make us Learned to the Kingdom of God; That we may humble all our knowledge to the obedience of Faith. God grant to all his people the Spirit of wisdom and understanding, That they may be able to discern the Spirits, whether they are of God, or no. That they may take heed of false Prophets, and give ear to the voice of the Prince of Pastors, and fly the voice of strangers, and beware of blind Guides that so often have deceived them. Amen.  
§ 7 Thirdly, In the last place, We will set down those four savoury Speeches, we before made mention of. Mr Chillingworth speaks first, what the goodness of the man was, we know not, but this speech is very good, If I did not find in myself a love and desire of all profitable Truth; if I did not put away idleness, and earthly affection, and to search to the bottom of my opinions in reference to Divine matters, being prepared in my mind to follow God, and Him only, which way soever He shall lead me; If I did not hope, that I either do, or endeavour these things; Certainly I should have (little comfort in my separation from the world at present and) little hope of obtaining salvation hereafter; There is the first speech.  
Mr H: Sanders speech is next: The power of godliness is first 
Pag. 175.  to be heeded; if we be nothing within; no great matter, though we sit at the right, or the left hand of Christ's outward Kingdom; let us contend principally to be members of Christ, to be of the invisible Church, embodied in the Church of the firstborn; here we cannot easily be too careful or too curious. But as to external fellowship, though the mind of Christ in this also be to be sought, and followed; ●et so much earnestness, and confidence needs not, as in the other, Unless men take care how to live, 'tis not much matter, how they worship. Thou mayst be, (this we take to ourselves, as cheerfully, and thankfully, as this good man spoke it to himself, and his good people hearty) in a purer Church than another, and yet be the impurer, and vainer soul of the two; It is better to see a man's Conversation, commending his way, than to see men beholding to their way for their esteem.  
Mr Ant: Palmers words follow; An holy fellowship with 
Sermon upon Math: 8. 23, 24, 25, 26, 27, p. 85.  such as are Godly, by frequent Conference; communicating their experiences of God in a more holy Church-fellowship than the mixed Congregations are yet reduced into, will abundantly quicken and strengthen faith, and every gift and grace of believers; and make much for the retaining and increase of comfort.  
Dr Owen's words follow, and therewith we will close all; You 
On Ezek. 17. 24. p. 32.  that do enjoy Holy Ordinances, Labour to have holy hearts answerable thereunto: you have heavenly institutions, labour to have heavenly Conversations; if we be like the world in our walking, it is no great matter, if we be like the world in our worship: it is sad walking contrary to God in His own Paths; shew-out the power, and efficacy of all Gospel's Institutions in a frame of Spirit, course of life, and equability of spiritual temper all your days. Keep up the power of private worship, both personal, and family. I have seen many good Laws for the Sabbath, and hope I shall see some good examples: Look what the roots are in the family, such will the fruit be, in the Church, and Commonwealth: if your spirits are not well manured there, you will be utterly barren elsewhere: that is done most cleareto God, which is done within doors.  
This being set home by the Spirit of holiness, will keep our foot closeup to wisdom's ways, which are pleasantness, and all her paths peace, and tends to that Blessed End, that hath no End, Eternal life. Excellent Bradfords' good Counsel, and prayer shall put a close to all.  
Molest not the good Spirit of God, which is given you, as a gage of Eternal Redemption, a Counsellor, and Master to lead you into all truth; which good Spirit, I beseech the Father of mercies to give unto us all, for His Dear Son's sake, Jesus Christ, our Lord; To whom I Commend you all, and to the word of His grace, which is able to help you all, that believe it, follow it, and serve God, thereafter.    

A Postscript.  
THe Author humbly craves leave [after he hath mentioned only (1) Augustine's short Apology for his long work, which will fit the Author very well speaking that in seven Treatises, which might have been spoken, as one spoke, in so many pages, if not in so many lines; That he much disliked, if not detested, as his friend Nebridius did, a short answer to a great question, and would not that any should expect the like from him, for than he would manifest his indignation against it. And (2) what Justin Martyr spoke of old to the old Heathen; These things we offer to your Consideration; If they seem agreeable, to true Reason, and Scripture Truth, accept, and put an account upon them: If they seem toys, as such contemn them; but do not hostilely persecute them. And (3) he would humbly offer to Consideration what Learned Mr William Jenkin hath for the clearing the two chief Heads of Controversy here debated-on; Admission of all Infants to Baptism: And grown persons to the Lords Table In his exposition upon Judas, second part, pag. 274, 275, 276, 277, 278.] After these three things, as the Author was saying▪ he humbly craves leave, he may close his book, with the very words, as Augustine closeth his of the City of God. Videor mihi etc. I think with myself, I have, by the supply of His Spirit, done my Duty, and discharged the Debt, I saw myself bound to pay to my Lord; to His house and His people. Now they that think I have said too little, they also that think I have said too much, Let both th' one and the other pardon me▪ And they that think I have said enough, Let them give the praise not to me (I wholly disclaim it) but to theirs and my Lord God with me. Amen.  
And Observing Lod▪ Vives in his Commentary, speaking as properly; take his words too▪ If I have spoken that which pleaseth, let the Reader thank God in my behalf; if any thing that displeaseth, let him pardon it for the Lord God's sake. And for that which is well spoken, let him pardon that which may be ill spoken, though never so well meant. The following words do not fit this work, nor this place, for the Author cannot expect that from the Readers, though never so Courteous, which, having neither time nor opportunity, he could not possibly do himself; he means the Correcting the mistakes here, which must be many, when th' Author could at no time be advised with. And to point to one or two mistaks where the sense may be mistaken by it, were there leisure for it, would little advantage the Reader, for quid exempta juvat— de pluribus vua; The Reader readily grants that favour, he himself may crave.   

An Advertisement of certain Books sold by Henry Cripps in Popes-head-Alley. With a short Apology of the Author premised, why he is willing such public notice should be given thereof.  
TRUTH, hath said it; How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only. These words gave some check or discouragement at the first; but after due consideration, encouragement rather; for if this be the Aim and End of publishing to the world these Books, the seeking honour of men; or, loving the praise of men, more than the praise of God (If by these means it might be gained) Then let the Lord God blast the work and the workman; Make him and it▪ as the untimely fruit, which withereth before the Sun. But if the workman in all this, hath, through Grace, Holy Aims and pure ends; The Glory of God, and the good of his Neighbour, in rendering the doctrine hereafter mentioned (and the bare-mentioning thereof is enough to render it an) abomination throughout the land, which causeth desolation there; Then let him and his work be blessed▪ And let his God remember him concerning this also, and spare him according to the greatness of His mercy. Amen.  
THE LORDS TABLE ought not to be spread like that in an Inn for all comers, published that it might prove an Antidote against the spreading infection of that poisonful doctrine, That all are to be admitted to the Sacrament of the Lords Supper, It being one of the most effectual principal means for real Conversion (saith one next mentioned, the other say the same thing, though not in the same words) held-out in three pernicious Pamphlets, which eat as doth a Canker; The one published by M▪ William Prynne some years since called A vindication of four serious Questions; Th' other by Mr Humpheryes, notorious all over the Nation The third by John Timson this last year, after learned M Joh: Collings would have forbade th' error of the man, which some may call his folly, or madness, speaking in most pages of his said Pamphlet, as a man that had deposed reason, and so could speak cross to sacred Scripture, right reason, and the judgement of all the orthodox Ministers and people, that ever were, or now are in the world.  
FOUR GRAND ENQVIRIES, wherein the foundation, whereon that bloody and damnable Doctrine aforesaid, beareth, is loosened, viz. That all persons baptised into a Church, are all holy, and eo nomine, have a right to all Church-Communions, they and their children, how abominable soever they are, so be they are not suspended from, not excommunicated out of the Church, nor are children in years, fools, or mad men.  
LAW-POWER, wherein we may see, The Way of Holiness paved forth before us, and troden-in by all those Ministers and people, who have felt the law of their Relation written in their hearts.  
A TREATISE OF PRAYEY, wherein two Questions are resolved touching forms of prayer, both in the Negative, That they are not good for the evil, nor of any use for the good to teach them to pray. And six touching the Lords prayer, all in the Negative, two only are specified here (1) That the intendment of our Blessed Saviour was not that His Disciples then or now should pray in those very words. (2) Nor is the repeating that prayer in the pulpit, the Tessera of a Godly Minister, because the huddling that prayer after the manner, may show the man not so serious as ridiculous in praying.  
INFANT BAPTISM is not the privilege of all Infants upon the bare account only of their parent's Baptism, published together with the FOUR ENQVIRIES to prevent the evil may be taken-in from some unscriptural passages not becoming sound doctrine, which the Reader may find in a Dialogue concerning the practical use of Infant Baptism towards the end of the same, composed by a learned Divine, and as is meet to think, orthodox, pious, and Godly in other points, though in his zeal at this point, it is conceived, he hath erred with his pen, not taking the Word of God for the Rule and Reason thereof.  
CHRISTMAS DAY no Holy Day, published to prevent those heathen and raunting practices; superstitious customs, Abominable prophanesses in fashion at that time.  
A MINISTER'S DUTY, to Declare against all precepts and practices contrary to sound Doctrine, and practise of Christ Himself, and all those He accounts faithful putting them into the Ministry. Wherein it is proved also, That if a Minister will live peaceable and quiet among sinners, he must suffer them to be at peace and quiet with their sins, peaceableness of sinners being nothing else, but impiety not opposed, in themselves, or by others; for, who ever is not opposed by the stream, goeth with it; and altogether, who will to the Lords-Table.  
A CHURCH-COVENANT, lawful and needful to be entered into by all, that intent to walk in Church▪ fellowship according to Gospel order.  
The Author's Name is annexed to th' Epistle before these Treatises; and the Reasons of making them so public are given on the backside of the general Title page.  

Direction to the Hinder.  
General Title; Appeal; Conference; Infant Baptism; Lords Table; Christmas; Forms of prayer; Ministers duty; four Grand Inquiries; Law-power; Covenant; the Account and Exceptions may be stitched alone. If altogether then Account before the Appeal, and Exceptions after Infant Baptism.   
FINIS.